Several discourses concerning the actual Providence of God. Divided into three parts. The first, treating concerning the notion of it, establshing the doctrine of it, opening the principal acts of it, preservation and government of created beings. With the particular acts, by which it so preserveth and governeth them. The second, concerning the specialities of it, the unseachable things of it, and several observable things in its motions. The third, concerning the dysnoēta, or hard chapters of it, in which an attempt is made to solve several appearances of difficulty in the motions of Providence, and to vindicate the justice, wisdom, and holiness of God, with the reasonableness of his dealing in such motions. / By John Collinges ...
THE Relative Particle [ who ] in the front of the Text, must necessarily relate to God spoken of vers. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.
THE Relative Particle [ who ] in the front of the Text, must necessarily relate to God spoken of vers. 3. Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ.
Many of these spiritual blessings are enumerated, from that third verse to my Text. He hath chosen us in him before the foundation of the world, predestinated us unto the adoption of sons, vers. 5. Made us accepted in him, vers. 6. And here again, ver. 11. Predestinated according to the purpose of him, who worketh all things according to the counsel of his will.
Many of these spiritual blessings Are enumerated, from that third verse to my Text. He hath chosen us in him before the Foundation of the world, predestinated us unto the adoption of Sons, vers. 5. Made us accepted in him, vers. 6. And Here again, ver. 11. Predestinated according to the purpose of him, who works all things according to the counsel of his will.
and as famous for their Idolatrous Worship of the great Goddess Diana. Paul came thither, Act. 18.19, 20. but tarried not, being to keep the feast at Hierusalem, Acts 19. You find him returned thither, where he stayeth two years and three months, as you may gather from Acts 20. You may in that Chapter find him forced thence by an uproar of the people;
and as famous for their Idolatrous Worship of the great Goddess Diana. Paul Come thither, Act. 18.19, 20. but tarried not, being to keep the feast At Jerusalem, Acts 19. You find him returned thither, where he stays two Years and three months, as you may gather from Acts 20. You may in that Chapter find him forced thence by an uproar of the people;
As I besought thee to abide still at Ephesus, while I went into Macedonia. We cannot gather from any thing in this Epistle, that any such corruptions in Doctrine or manners had crept into this Church,
As I besought thee to abide still At Ephesus, while I went into Macedonia. We cannot gather from any thing in this Epistle, that any such corruptions in Doctrine or manners had crept into this Church,
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as had done into the Churches of Rome, Corinth, and Galatia; but the blessed Apostle knew, that although they stood, they were concerned to take heed lest they fell, and that the common temptations of those times might influence them;
as had done into the Churches of Room, Corinth, and Galatia; but the blessed Apostle knew, that although they stood, they were concerned to take heed lest they fell, and that the Common temptations of those times might influence them;
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as the end, and the Predestination of them to the means in order to that end, ver. 4, 5, 6, 7. Thence he proceedeth to a discourse about Redemption, vers. 8, 9, 10. In this Verse he returneth again to the business of Predestination. In whom also (saith he) we have received an inheritance, being predestinated according to the purpose of him.
as the end, and the Predestination of them to the means in order to that end, ver. 4, 5, 6, 7. Thence he Proceedeth to a discourse about Redemption, vers. 8, 9, 10. In this Verse he returns again to the business of Predestination. In whom also (Says he) we have received an inheritance, being predestinated according to the purpose of him.
As he at first created all things, so he worketh all things; some by way of Efficiency, and special influence, others by way of Permission; or he worketh all things, whatsoever is not sinful.
As he At First created all things, so he works all things; Some by Way of Efficiency, and special influence, Others by Way of Permission; or he works all things, whatsoever is not sinful.
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I am aware, that there are some Divines, who restrain the Universal Particle all things, to the things before spoken of, or at least to all those things which God worketh in a way of Efficiency. The latter is Bellarmine's sense, for which he quoteth Hierome. I do rather encline to those Interpreters, who think, all things, are to be interpreted more generally.
I am aware, that there Are Some Divines, who restrain the Universal Particle all things, to the things before spoken of, or At least to all those things which God works in a Way of Efficiency. The latter is Bellarmine's sense, for which he quoteth Jerome. I do rather incline to those Interpreters, who think, all things, Are to be interpreted more generally.
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for he tells us right, Peccatum facere est deficere; certainly all actions as things, or natural motions, must be from him, in whom we live, move, and have our being;
for he tells us right, Peccatum facere est deficere; Certainly all actions as things, or natural motions, must be from him, in whom we live, move, and have our being;
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though the irregularity, obliquity, malice and deformity, and crookedness of actions (in which alone lyes the sinfulness of them) is not from God, but from the corruption and malice of the sinners hearts. Now the very esse formale of sin (if it be not improper to say so) lyeth not in the natural action, but in the obliquity and deviation of the action from the Divine rule; and this neither Calvin nor Beza, nor any valuable person, ever ascribed unto God.
though the irregularity, obliquity, malice and deformity, and crookedness of actions (in which alone lies the sinfulness of them) is not from God, but from the corruption and malice of the Sinners hearts. Now the very esse formal of since (if it be not improper to say so) lies not in the natural actium, but in the obliquity and deviation of the actium from the Divine Rule; and this neither calvin nor Beza, nor any valuable person, ever ascribed unto God.
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And therefore the All things of the Text may safely be understood, of all beings, natural motions and actions, and to entitle God to them, is no more than to say after the Apostle, In him we live and move, and have our being.
And Therefore the All things of the Text may safely be understood, of all beings, natural motions and actions, and to entitle God to them, is no more than to say After the Apostle, In him we live and move, and have our being.
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So that two Propositions are plain enough in the Text, 1. That there hath been an eternal purpose and counsel of the Divine will concerning all things.
So that two Propositions Are plain enough in the Text, 1. That there hath been an Eternal purpose and counsel of the Divine will Concerning all things.
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Nothing hath come to pass, nor ever shall, but what the will and counsel of God hath before determined, that it shall be; observe that phrase, That it shall be. There are many things have been done,
Nothing hath come to pass, nor ever shall, but what the will and counsel of God hath before determined, that it shall be; observe that phrase, That it shall be. There Are many things have been done,
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and are every day done, or doing in the world, which the purity and holiness of God, will allow him to have no efficiency in; but there is no effect which he hath not willed should be done. Indeed concerning the means, the primary efficient,
and Are every day done, or doing in the world, which the purity and holiness of God, will allow him to have no efficiency in; but there is no Effect which he hath not willed should be done. Indeed Concerning the means, the primary efficient,
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and to concur as a principal efficient cause. The A postle telleth us, that every good and perfect gift cometh down from above, which is not only true of spiritual gifts, habits, and influences, but of natural actions and motions, such as are purely so,
and to concur as a principal efficient cause. The A postle Telleth us, that every good and perfect gift comes down from above, which is not only true of spiritual Gifts, habits, and influences, but of natural actions and motions, such as Are purely so,
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Now whereas all motions and actions, are either good or evil; as to the first, it is readily granted, the first mover must be the efficient of motions. God is the fountain and original of all good.
Now whereas all motions and actions, Are either good or evil; as to the First, it is readily granted, the First mover must be the efficient of motions. God is the fountain and original of all good.
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There is a goodness in natural habits and actions, a goodness of being considering the motions and actions purely as natural, without the tincture of a vitiated will, or affections and passions debauched. There is a further goodness in spiritual habits and actions. All is from God,
There is a Goodness in natural habits and actions, a Goodness of being considering the motions and actions purely as natural, without the tincture of a vitiated will, or affections and passion debauched. There is a further Goodness in spiritual habits and actions. All is from God,
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he hath neither commanded them, nor approved them, but he hath willed that these should be done, he hath willed the permission of them. And this is so evident, both from Scripture, and from Reason, raising conclusions from scriptural principles, that it can with no modesty be denied.
he hath neither commanded them, nor approved them, but he hath willed that these should be done, he hath willed the permission of them. And this is so evident, both from Scripture, and from Reason, raising conclusions from scriptural principles, that it can with no modesty be denied.
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and Pontius Pilate, with the Gentiles, and the children of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done.
and Pontius Pilate, with the Gentiles, and the children of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done.
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There was a great Combination, as to this murther, Herod, Pontius Pilate, Judas, the Jews, the Gentiles: Judas betrayed him, Herod mock't him, Pontius Pilate condemned him, the Jews accused him, the Jews and Gentiles crucified him. They all did their highly sinful parts.
There was a great Combination, as to this murder, Herod, Pontius Pilate, Judas, the jews, the Gentiles: Judas betrayed him, Herod mocked him, Pontius Pilate condemned him, the jews accused him, the jews and Gentiles Crucified him. They all did their highly sinful parts.
an action done in the world, which had slipped the eternal will, and counsel of God, and come to pass whiles the watchman of Israel had been asleep, or which God never thought on, it should have been this action. But, saith the Apostle, they all in this act, this horrid act, did no more than what Gods hand and counsel had before determined to be done.
an actium done in the world, which had slipped the Eternal will, and counsel of God, and come to pass while the watchman of Israel had been asleep, or which God never Thought on, it should have been this actium. But, Says the Apostle, they all in this act, this horrid act, did no more than what God's hand and counsel had before determined to be done.
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The word NONLATINALPHABET is often used in holy writ, and usually it is translated predestinated, as ver. 5. of this Chapter, and in my Text; and so also Rom. 8.29. Whom he predestinated; in 1 Cor. 2.7.
The word is often used in holy writ, and usually it is translated predestinated, as for. 5. of this Chapter, and in my Text; and so also Rom. 8.29. Whom he predestinated; in 1 Cor. 2.7.
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The holy Scripture is very plentiful in asserting the perfection of the Divine knowledg, Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all their goings. Prov. 15.3. His eyes are everywhere beholding the evil and the good. Psal. 139.3. Thou art acquainted with all my ways. Jer. 16.17. Mine eyes are upon all thy ways. Heb. 4.13. Neither is there any creature but is manifest in his sight:
The holy Scripture is very plentiful in asserting the perfection of the Divine knowledge, Curae 5.21. The ways of man Are before the eyes of the Lord, and he pondereth all their goings. Curae 15.3. His eyes Are everywhere beholding the evil and the good. Psalm 139.3. Thou art acquainted with all my ways. Jer. 16.17. Mine eyes Are upon all thy ways. Hebrew 4.13. Neither is there any creature but is manifest in his sighed:
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but never were, nor are, nor shall be. God knew these things: He calleth the things that are not, as if they were, Rom. 4.17. he saw them in suo potenti, as he was able to have produced them.
but never were, nor Are, nor shall be. God knew these things: He calls the things that Are not, as if they were, Rom. 4.17. he saw them in Sue potenti, as he was able to have produced them.
This Divines call scientiam simplicis intelligentiae. Or secondly, They are such things as have been, now are, or shall be. These things also God knew from eternity:
This Divines call scientiam Simplicio intelligentiae. Or secondly, They Are such things as have been, now Are, or shall be. These things also God knew from eternity:
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Divines say, God knoweth these, In suo volenti per scientiam visionis. He from eternity saw them in a certain futurity, as things which should certainly be:
Divines say, God Knoweth these, In Sue volenti per scientiam visionis. He from eternity saw them in a certain futurity, as things which should Certainly be:
2. Supposing now that God from all eternity had such a perfect knowledg of things, it followeth of necessity, That they were certainly to be, and have a certain existence:
2. Supposing now that God from all eternity had such a perfect knowledge of things, it follows of necessity, That they were Certainly to be, and have a certain existence:
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which by the way is a concludent argument against the new device of Molina, Fonseca, Suarez, Lessius, and some other Jesuites, since embraced by Vorstius, Arminius, Grevinchovius, and their followers, who have devised a middle kind of conditional knowledg in God.
which by the Way is a concludent argument against the new device of molina, Fonseca, Suarez, Lessius, and Some other Jesuits, since embraced by Vorstius, Arminius, Grevinchovius, and their followers, who have devised a middle kind of conditional knowledge in God.
But this is to say nothing, for if there were no certainty of Peter's believing from eternity, God could not certainly know, what was not certainly to be.
But this is to say nothing, for if there were no certainty of Peter's believing from eternity, God could not Certainly know, what was not Certainly to be.
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3. Now I would gladly be instructed by any who stumbleth at this Counsel and purpose of God, what but the will of God determining the event, could give a certainty of being,
3. Now I would gladly be instructed by any who stumbleth At this Counsel and purpose of God, what but the will of God determining the event, could give a certainty of being,
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God did from all eternity certainly know, that his blessed Son our Lord and Saviour, should be born of the Virgin Mary, in the time of Augustus Caesar, and here live some years, and then be crucified;
God did from all eternity Certainly know, that his blessed Son our Lord and Saviour, should be born of the Virgae Marry, in the time of Augustus Caesar, and Here live Some Years, and then be Crucified;
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he reckons up all that is said, and at last reckons this for one opinion, The determination of the Divine will, in which God beheld all things as certainly decreed, which were to be effected,
he reckons up all that is said, and At last reckons this for one opinion, The determination of the Divine will, in which God beheld all things as Certainly decreed, which were to be effected,
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if it be not extended to all future things, even to sins, &c. And again he tells us, That whatsoever we fix as the cause either of Gods fore-knowledg,
if it be not extended to all future things, even to Sins, etc. And again he tells us, That whatsoever we fix as the cause either of God's foreknowledge,
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or the future existence of things, we shall everywhere find Labyrinthum inexplicabilem, an inexplicable Labyrinth. And indeed it is not to be determined, How God should know all things from all eternity,
or the future existence of things, we shall everywhere find Labyrinthum inexplicabilem, an inexplicable Labyrinth. And indeed it is not to be determined, How God should know all things from all eternity,
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if he had not willed them to be, either by his efficiency or permission. And our adversaries you see in this point, agree it the best way to fix it there;
if he had not willed them to be, either by his efficiency or permission. And our Adversaries you see in this point, agree it the best Way to fix it there;
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and you heard before, the Scripture speaketh plainly enough in this case, That the Counsel of God had determined that should be done, which was done against Christ by Herod, Pontius Pilate, and the Jews.
and you herd before, the Scripture speaks plainly enough in this case, That the Counsel of God had determined that should be done, which was done against christ by Herod, Pontius Pilate, and the jews.
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2. My second proof shall be from the actual Providence of God, extending to all motions and actions. The Scripture is full of expressions, proving this, In him we live, move,
2. My second proof shall be from the actual Providence of God, extending to all motions and actions. The Scripture is full of expressions, proving this, In him we live, move,
It doth but execute the eternal thoughts and decrees. Look as every rational agent first thinketh, deliberateth, and determineth with himself what to do,
It does but execute the Eternal thoughts and decrees. Look as every rational agent First Thinketh, deliberateth, and determineth with himself what to do,
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so God being the highest rational Agent, doth nothing in time, which did not meet with an eternal thought, nothing but what he had from eternity resolved, and determined should be done.
so God being the highest rational Agent, does nothing in time, which did not meet with an Eternal Thought, nothing but what he had from eternity resolved, and determined should be done.
if God by his Providence had not assisted their natural faculties to these actions, so far as they were natural, meerly natural, they could not have spoke or spit,
if God by his Providence had not assisted their natural faculties to these actions, so Far as they were natural, merely natural, they could not have spoke or spit,
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that they used their natural power to spit, (to the use of which God by his Providence concurred, rather to spit) upon Christs face than upon the ground,
that they used their natural power to spit, (to the use of which God by his Providence concurred, rather to spit) upon Christ face than upon the ground,
though not causing, or any way effecting them, yet permitting, and not hindering the doing of them, in assisting to the actions so far as they were natural.
though not causing, or any Way effecting them, yet permitting, and not hindering the doing of them, in assisting to the actions so Far as they were natural.
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And this motion of Divine Providence, (which is but a servant to the Divine Counsel), doth certainly conclude such a Divine Counsel, according to the nature of the operation of Providence.
And this motion of Divine Providence, (which is but a servant to the Divine Counsel), does Certainly conclude such a Divine Counsel, according to the nature of the operation of Providence.
This Proposition in the first place sheweth us the Vanity of those who dream of an incertainty in the effects of Divine Providence: with reference to us there is a great incertainty, we know not what a day will bring forth;
This Proposition in the First place shows us the Vanity of those who dream of an incertainty in the effects of Divine Providence: with Referente to us there is a great incertainty, we know not what a day will bring forth;
but in it self there is none, there is nothing but hath met with an eternal thought. The truth is, a certainty of Divine knowledg doth necessarily infer a certainty of events; for God could not have a certain knowledg from eternity of such things,
but in it self there is none, there is nothing but hath met with an Eternal Thought. The truth is, a certainty of Divine knowledge does necessarily infer a certainty of events; for God could not have a certain knowledge from eternity of such things,
as in themselves were incertain, whether they should be or no. Vorstius grants that God is omniscient; but he expounds it thus, that he doth, Omnia scibilia exactissime scire quo quidem modo ipsa scibilia sunt;
as in themselves were incertain, whither they should be or no. Vorstius grants that God is omniscient; but he expounds it thus, that he does, Omnia scibilia exactissime Scire quo quidem modo ipsa scibilia sunt;
So then here is another first cause and mover set up, and God knows nothing of the effects and motions of that, till they discover themselves in action.
So then Here is Another First cause and mover Set up, and God knows nothing of the effects and motions of that, till they discover themselves in actium.
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God according to this Doctrine could not from eternity certainly know any thing that depended upon the will of man, so that it leaveth God no certain knowledg, but of things in their own nature necessary, which is a strange notion of God,
God according to this Doctrine could not from eternity Certainly know any thing that depended upon the will of man, so that it Leaveth God no certain knowledge, but of things in their own nature necessary, which is a strange notion of God,
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yet necessary to be held by all those who are the Advocates of free-will, otherwise than as freedom is opposed to force and coaction: for if man hath a power to believe, or not to believe, God could not from eternity certainly know that man should believe, because he might not believe.
yet necessary to be held by all those who Are the Advocates of freewill, otherwise than as freedom is opposed to force and coaction: for if man hath a power to believe, or not to believe, God could not from eternity Certainly know that man should believe, Because he might not believe.
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I cannot understand how this assertion of the necessity of events, in regard of the Counsel of God concernig them, should (as they say) take away the Providence of God: for what do they mean by Providence,
I cannot understand how this assertion of the necessity of events, in regard of the Counsel of God Concerning them, should (as they say) take away the Providence of God: for what do they mean by Providence,
but Gods continual inspection of created Beings; his continual influence upon them to preserve and uphold their beings and faculties, and to govern their actions.
but God's continual inspection of created Beings; his continual influence upon them to preserve and uphold their beings and faculties, and to govern their actions.
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Do they contend for a liberty for God to alter the series and course in which his will hath set all things? This indeed were reasonable for foolish man, whose second thoughts use to be best;
Do they contend for a liberty for God to altar the series and course in which his will hath Set all things? This indeed were reasonable for foolish man, whose second thoughts use to be best;
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This notion of the certainty of events from an eternal purpose of God, may be of great use for the quiet, stay, comfort and satisfaction of religious souls, under the ingrateful contingencies of this life;
This notion of the certainty of events from an Eternal purpose of God, may be of great use for the quiet, stay, Comfort and satisfaction of religious Souls, under the ingrateful contingencies of this life;
Grief, that drowneth us upon the over-flowing of some Divine scourge upon our persons, families, or interests in the world. Anger, that corrodes, and consumes us,
Grief, that drowneth us upon the overflowing of Some Divine scourge upon our Persons, families, or interests in the world. Anger, that corrodes, and consumes us,
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man hath done, can do no more, than what God hath purposed, nor suffer more than what he hath fixed by the eternal counsel of his will. There are two necessary consequents of this eternal Predestination, and Predestination of God, which if duly weighed, will wonderfully relieve,
man hath done, can do no more, than what God hath purposed, nor suffer more than what he hath fixed by the Eternal counsel of his will. There Are two necessary consequents of this Eternal Predestination, and Predestination of God, which if duly weighed, will wonderfully relieve,
1. That although the Will and Counsel of God putteth no force upon rational agents, nor offers any violence to humane will, yet it layeth a necessity upon the event.
1. That although the Will and Counsel of God putteth no force upon rational agents, nor offers any violence to humane will, yet it Layeth a necessity upon the event.
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Who hath resisted his will at any time? Yet certainly none will say, but as to the action Judas was not forced to betray him, nor Pilate to condemn him;
Who hath resisted his will At any time? Yet Certainly none will say, but as to the actium Judas was not forced to betray him, nor Pilate to condemn him;
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Gods Counsel influenced the event, but not their wills to move them to the action. But I say, the necessity of the event, though it doth not justifie the Agent, nor authorize the Act;
God's Counsel influenced the event, but not their wills to move them to the actium. But I say, the necessity of the event, though it does not justify the Agent, nor authorise the Act;
If this or that thing had not been done, if this or that means had not been used, this thing had not been, such a friend had not dyed, such a mischief had not befallen me.
If this or that thing had not been done, if this or that means had not been used, this thing had not been, such a friend had not died, such a mischief had not befallen me.
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It is true, that our knowledg that events are certain, is no justification of us in the neglect of the use of any means in order to the obtaining any good we desire,
It is true, that our knowledge that events Are certain, is no justification of us in the neglect of the use of any means in order to the obtaining any good we desire,
yet, as I said before, and for the reasons I before mentioned, we must take heed of thinking that this certainty of the event, from the Divine Prescience and Will, giveth us any thing of a supersedeas, as to the use of any proper means, which we are equally obliged to use,
yet, as I said before, and for the Reasons I before mentioned, we must take heed of thinking that this certainty of the event, from the Divine Prescience and Will, gives us any thing of a supersedeas, as to the use of any proper means, which we Are equally obliged to use,
for if all events (how ingrateful soever to us) are according to the eternal purpose of God, and the Counsel of the Divine Will, 1. They necessarily must be good. 2. The products of infinite wisdom.
for if all events (how ingrateful soever to us) Are according to the Eternal purpose of God, and the Counsel of the Divine Will, 1. They necessarily must be good. 2. The products of infinite Wisdom.
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so as all events are fixed in the best order imaginable, for the glorifying of God, which is the highest end any action can be levelled and directed to.
so as all events Are fixed in the best order imaginable, for the glorifying of God, which is the highest end any actium can be leveled and directed to.
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they must be ordered to the Glory of God, because they are ordered by and in infinite wisdom, which always directeth the best means, in order to the best end.
they must be ordered to the Glory of God, Because they Are ordered by and in infinite Wisdom, which always directeth the best means, in order to the best end.
because they are brought to pass by the lusts, malice, and wickedness of men; by their sinful corruptions and passions, by which God is highly dishonoured,
Because they Are brought to pass by the Lustiest, malice, and wickedness of men; by their sinful corruptions and passion, by which God is highly dishonoured,
or was it a product of it? Surely nothing slipt the Divine notice; whatever happens, was ordered by him, who was infinitely wise in Counsel, who could order nothing but in infinite wisdom, and in subserviency to the great end of his actions, the Glory of his Name. Every good Christian therefore ought at last to satisfie himself as to what he seeth before him in the world,
or was it a product of it? Surely nothing slipped the Divine notice; whatever happens, was ordered by him, who was infinitely wise in Counsel, who could order nothing but in infinite Wisdom, and in subserviency to the great end of his actions, the Glory of his Name. Every good Christian Therefore ought At last to satisfy himself as to what he sees before him in the world,
he would never have decreed to have permitted it, nor have permitted it actually, if he had not known how to have compassed his Glory by, and from it, when done:
he would never have decreed to have permitted it, nor have permitted it actually, if he had not known how to have compassed his Glory by, and from it, when done:
supposing this, All events and accidents must to those who love and fear God, be not only the products of infinite wisdom, with respect to Gods glory, which is the highest end,
supposing this, All events and accidents must to those who love and Fear God, be not only the products of infinite Wisdom, with respect to God's glory, which is the highest end,
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but also of his fatherly relation unto them, All things are theirs, because they are Christs, and Christ is Gods. God hath said concerning them, that with an everlasting love he hath loved them;
but also of his fatherly Relation unto them, All things Are theirs, Because they Are Christ, and christ is God's God hath said Concerning them, that with an everlasting love he hath loved them;
How should the salvation of Sinners have been purchased, if God had not permitted Judas to have betrayed his Master, Pilate to have condemned him, and the Jews to have nailed him to the Cross? had it not been for the persecution of the Jews, how should the Gospel have gone to the Gentiles? But yet for a close of this discourse,
How should the salvation of Sinners have been purchased, if God had not permitted Judas to have betrayed his Master, Pilate to have condemned him, and the jews to have nailed him to the Cross? had it not been for the persecution of the jews, how should the Gospel have gone to the Gentiles? But yet for a close of this discourse,
But thus far we may satisfie our selves, 1. That (as I said before) the event was necessary, and nothing that hath come to pass, could, with our utmost care and diligence, have been otherwise than it is.
But thus Far we may satisfy our selves, 1. That (as I said before) the event was necessary, and nothing that hath come to pass, could, with our utmost care and diligence, have been otherwise than it is.
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but there is nothing issued in time, but was ordered from all eternity. 2. We ought again in this to be satisfied, That of whatsoever the Lord hath promised, nothing shall fail.
but there is nothing issued in time, but was ordered from all eternity. 2. We ought again in this to be satisfied, That of whatsoever the Lord hath promised, nothing shall fail.
We are full of unbelief, and when we see Gods Providence working (as we judg) directly contrary to what he hath promised, we are presently giving up all for gone and lost;
We Are full of unbelief, and when we see God's Providence working (as we judge) directly contrary to what he hath promised, we Are presently giving up all for gone and lost;
3. And lastly, As I have before told you, we may be thus far satisfied, That whatsoever doth, or ever shall come to pass in the world, shall serve Gods great ends;
3. And lastly, As I have before told you, we may be thus Far satisfied, That whatsoever does, or ever shall come to pass in the world, shall serve God's great ends;
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but in order to that, I thought it reasonable, First, to discourse a little of Gods Settlement of all futurities (things which were to be fulfilled in their season), by an act of his eternal Counsel.
but in order to that, I Thought it reasonable, First, to discourse a little of God's Settlement of all futurities (things which were to be fulfilled in their season), by an act of his Eternal Counsel.
Nor can I yet come fairly at my intended subject, without speaking to Gods first Act in time (that was Creation); concerning which we must suppose a Decree of God, according to that known Rule in Divinity, Decretum Dei, & ejus executio exquisitissime conveniunt;
Nor can I yet come fairly At my intended Subject, without speaking to God's First Act in time (that was Creation); Concerning which we must suppose a decree of God, according to that known Rule in Divinity, Decretum Dei, & His Execution exquisitissime conveniunt;
That is, the Decree of God, and the execution of that Decree, most exquisitely agree: God worketh nothing but what he first decreed, and he decreed nothing but hath had,
That is, the decree of God, and the execution of that decree, most exquisitely agree: God works nothing but what he First decreed, and he decreed nothing but hath had,
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The Apostle subjoyneth the words of my Text, to a description of Faith, which he had given, vers. 1. Where he had told us, That faith is the substance of things hoped for, the evidence of things not seen.
The Apostle subjoineth the words of my Text, to a description of Faith, which he had given, vers. 1. Where he had told us, That faith is the substance of things hoped for, the evidence of things not seen.
then Positively, it was framed by God; NONLATINALPHABET, is the word used. 2. You have the way described, how we come to comprehend this in our understanding:
then Positively, it was framed by God;, is the word used. 2. You have the Way described, how we come to comprehend this in our understanding:
The word here used [ NONLATINALPHABET ] doth often signifie an age, sometimes (and so generally in St. John 's Gospel, Eternity), but is sometimes in Scripture translated, World, Matth. 12.32. The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, NONLATINALPHABET.
The word Here used [ ] does often signify an age, sometime (and so generally in Saint John is Gospel, Eternity), but is sometime in Scripture translated, World, Matthew 12.32. The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come,.
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So Matth. 13.32, 39, 40, 49. The harvest is the end of the world, Heb. 1.2. By whom he made NONLATINALPHABET, the worlds. The term properly signifieth, The duration of the world; but in Heb. 1.2. and here it must signifie the Mass, the things of it.
So Matthew 13.32, 39, 40, 49. The harvest is the end of the world, Hebrew 1.2. By whom he made, the world's. The term properly signifies, The duration of the world; but in Hebrew 1.2. and Here it must signify the Mass, the things of it.
In short, all the Creatures, whatsoever is not the Creator, must here fall under the notion of NONLATINALPHABET, the world, and all that is therein (excepting him who as the Creator made all, and filleth heaven and earth), the world, and the things thereof:
In short, all the Creatures, whatsoever is not the Creator, must Here fallen under the notion of, the world, and all that is therein (excepting him who as the Creator made all, and fills heaven and earth), the world, and the things thereof:
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it signifieth, to make, or rather to make up (according to our English Idiom), to perfect. It is used Matth. 21.16. Thou hast perfected praise: we translate it perfect, or perfected, Luk. 6.40. And be you perfect, 2 Cor. 13.11. 1 Thes. 3.10. That we might perfect that which is lacking in your faith, Heb. 10.5. A body hast thou prepared [ or made me ]. So Heb. 13.21. The world was made, established, made perfect by God:
it signifies, to make, or rather to make up (according to our English Idiom), to perfect. It is used Matthew 21.16. Thou hast perfected praise: we translate it perfect, or perfected, Luk. 6.40. And be you perfect, 2 Cor. 13.11. 1 Thebes 3.10. That we might perfect that which is lacking in your faith, Hebrew 10.5. A body hast thou prepared [ or made me ]. So Hebrew 13.21. The world was made, established, made perfect by God:
nor made of any casual concurrence of Atoms, according to the Heathens Philosophy; but they had their Original, their perfection, their establishment from God.
nor made of any casual concurrence of Atoms, according to the heathens Philosophy; but they had their Original, their perfection, their establishment from God.
The world is a beautiful composition, it hath not only a Being, but a beautiful Being, all the parts of it being fitted and joynted together; this is also from God: it oweth not only its Being and Original unto God,
The world is a beautiful composition, it hath not only a Being, but a beautiful Being, all the parts of it being fitted and jointed together; this is also from God: it owes not only its Being and Original unto God,
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but whatsoever it hath of Beauty and Ornaments; that one part of it is fitted to another, the beautiful composition of it, the subordination of the parts of it one to another, all this is owing unto God.
but whatsoever it hath of Beauty and Ornament; that one part of it is fitted to Another, the beautiful composition of it, the subordination of the parts of it one to Another, all this is owing unto God.
as it respecteth the person of the Mediator, is a resting, relying, and recumbency upon him, which is what we call the justifying act of faith: you may understand the term Faith in either sense.
as it respecteth the person of the Mediator, is a resting, relying, and recumbency upon him, which is what we call the justifying act of faith: you may understand the term Faith in either sense.
but besides that, the Gospel of John seemeth to be the only Scripture in which the second person in the Trinity is stiled the Word; neither is he there call'd the Word of God; it is there said, The word was God, and in the beginning with God, but he is no-where call'd the word of God.
but beside that, the Gospel of John seems to be the only Scripture in which the second person in the Trinity is styled the Word; neither is he there called the Word of God; it is there said, The word was God, and in the beginning with God, but he is nowhere called the word of God.
The Vulgar Latin Version reads, Ʋt ex invisibilibus visibilia fierent, that visible things should be made of those which are invisible, by a transposition of NONLATINALPHABET,
The vulgar Latin Version reads, Ʋt ex invisibilibus visibilia fierent, that visible things should be made of those which Are invisible, by a transposition of,
but else it is as Beza saith, Perperam, immo false. Some would make the sense of the words this, That the world was not made of those things which now do appear to us,
but Else it is as Beza Says, Perperam, Immo false. some would make the sense of the words this, That the world was not made of those things which now do appear to us,
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Which sense, if we allow, the Apostle by it, as to the Creation of the world, asserteth the Truth of God against the Heathen Philosophers, who could not by reason comprehend how something (especially such a something as the world is) should come out of nothing; and therefore grew very vain in their imaginations, about the pre-existing matter of which the world should be made.
Which sense, if we allow, the Apostle by it, as to the Creation of the world, Asserteth the Truth of God against the Heathen Philosophers, who could not by reason comprehend how something (especially such a something as the world is) should come out of nothing; and Therefore grew very vain in their Imaginations, about the preexisting matter of which the world should be made.
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Estius and Calvin also take notice of a much differing sense, as if NONLATINALPHABET, signified NONLATINALPHABET, and it were to be read thus, We by faith understand that the worlds were made by the Word of God, that they might be the looking-glasses of those things which do not appear.
Estius and calvin also take notice of a much differing sense, as if, signified, and it were to be read thus, We by faith understand that the world's were made by the Word of God, that they might be the Looking-glasses of those things which do not appear.
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But I cannot agree it the sense of this Text, not only for that (which Beza noteth) that it is a very harsh interpretation to interpret NONLATINALPHABET, by NONLATINALPHABET;
But I cannot agree it the sense of this Text, not only for that (which Beza notes) that it is a very harsh Interpretation to interpret, by;
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who either dream't that it was eternal, or made of a casual concourse of Atoms, or from some Idea's. It was, saith the Apostle, made of nothing by the Word of God, of nothing that doth appear.
who either dreamt that it was Eternal, or made of a casual concourse of Atoms, or from Some Idea's. It was, Says the Apostle, made of nothing by the Word of God, of nothing that does appear.
Faith in Scripture sometimes signifieth the object of faith, the Word of God. Thus Gal. 1.23. He which persecuted us in times past, now preacheth the faith which he once destroyed.
Faith in Scripture sometime signifies the Object of faith, the Word of God. Thus Gal. 1.23. He which persecuted us in times past, now Preacheth the faith which he once destroyed.
that is, of the Word of God, particularly the Gospel? sometimes it signifieth the act of faith, which as it respecteth the Proposition of the word for its object, is a firm and steady assent, the agreement of the mind to the truth of the Proposition;
that is, of the Word of God, particularly the Gospel? sometime it signifies the act of faith, which as it respecteth the Proposition of the word for its Object, is a firm and steady assent, the agreement of the mind to the truth of the Proposition;
we understand that the world, heaven and earth, was at first brought into being, fitted and joynted together by the powerful Word of God, commanding the production of all those Beings which are in the world,
we understand that the world, heaven and earth, was At First brought into being, fitted and jointed together by the powerful Word of God, commanding the production of all those Beings which Are in the world,
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But secondly, How doth the Apostle say we understand it by faith? May not this be understood by Reason? if it may, what need Faith in the case? or why,
But secondly, How does the Apostle say we understand it by faith? May not this be understood by Reason? if it may, what need Faith in the case? or why,
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but his master Plato was of another mind, and he is said to have learned it from Hesiod: and the most and wisest amongst the Heathens, acknowledged that the world was at first by a Divine power produced out of a not-being into a being. Nor indeed would their Reason allow them to judg otherwise;
but his master Plato was of Another mind, and he is said to have learned it from Hesiod: and the most and Wisest among the heathens, acknowledged that the world was At First by a Divine power produced out of a Not being into a being. Nor indeed would their Reason allow them to judge otherwise;
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the infinite motions (the measures of things in the world), their order and succession, their alterations and corruptions duly considered, forbiddeth reasonable souls, with any consistency to themselves, to affirm the world to have had an eternal existence.
the infinite motions (the measures of things in the world), their order and succession, their alterations and corruptions duly considered, forbiddeth reasonable Souls, with any consistency to themselves, to affirm the world to have had an Eternal existence.
Yet is not Faith and Reason to be confounded: Reason concludeth from connate, natural principles; Faith from acquired, revealed principles: neither evidence contradicteth each other.
Yet is not Faith and Reason to be confounded: Reason Concludeth from connate, natural principles; Faith from acquired, revealed principles: neither evidence Contradicteth each other.
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1. Reason rather sheweth us, that the world, then, that the worlds are made by Gods. It rather evidenceth to us the Creation of sublunary things, which are subject to our senses, whose natures and accidents we understand;
1. Reason rather shows us, that the world, then, that the world's Are made by God's It rather Evidenceth to us the Creation of sublunary things, which Are Subject to our Senses, whose nature's and accidents we understand;
Reason layeth hold upon the alterations and corruptions of sensible beings, that have quantity, and concludeth their Original from their corruptibility;
Reason Layeth hold upon the alterations and corruptions of sensible beings, that have quantity, and Concludeth their Original from their corruptibility;
the world of invisibles, and things not subjected to sense, as well as the world of sensibles. Reason will help us to conclude God the Father of all flesh;
the world of invisibles, and things not subjected to sense, as well as the world of sensibles. Reason will help us to conclude God the Father of all Flesh;
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yet in some particular passages of his writings, particularly in his Book De Generatione, seems to have wavered, disputing which way God went to work in making of the world.
yet in Some particular passages of his writings, particularly in his Book De Generation, seems to have wavered, disputing which Way God went to work in making of the world.
that light was first created, then the celestial bodies, and then the terrestrial, &c. What was done the first day, what the second, what the third, &c. Reason tells us not.
that Light was First created, then the celestial bodies, and then the terrestrial, etc. What was done the First day, what the second, what the third, etc. Reason tells us not.
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4. Lastly, Reason creates in the soul, at best, but a faint assent to this Proposition, That the worlds are made by God, and still leaveth the mind under incertain fluctuations and doubts about it.
4. Lastly, Reason creates in the soul, At best, but a faint assent to this Proposition, That the world's Are made by God, and still Leaveth the mind under incertain fluctuations and doubts about it.
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In the beginning God created the heavens and the earth, Gen. 1.1. God alone spread out the heavens, Job 9.8. He made the heavens, and the earth, the sea, and all that therein is.
In the beginning God created the heavens and the earth, Gen. 1.1. God alone spread out the heavens, Job 9.8. He made the heavens, and the earth, the sea, and all that therein is.
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forming the light, and making the darkness, vers. 7. And thus the true and living God standeth distinguished from Idols, Jer. 10.11. The Gods that have not made the heavens and the earth:
forming the Light, and making the darkness, vers. 7. And thus the true and living God Stands distinguished from Idols, Jer. 10.11. The God's that have not made the heavens and the earth:
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Have we not all one father? hath not one God created us? Indeed (as I before said,) the structure and fabrick of it sheweth that one will willed it, one wisdom contrived and directed it,
Have we not all one father? hath not one God created us? Indeed (as I before said,) the structure and fabric of it shows that one will willed it, one Wisdom contrived and directed it,
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for without him was nothing made that is made, Joh. 1.3. By him he made the worlds, Heb. 1.3. The Holy Spirit, that moved at the first upon the face of the waters, Gen. 1.1. Thou sendest forth thy spirit, and they were created, Psal. 104.30. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life, NONLATINALPHABET. In the Hebrew, Gods created.
for without him was nothing made that is made, John 1.3. By him he made the world's, Hebrew 1.3. The Holy Spirit, that moved At the First upon the face of the waters, Gen. 1.1. Thou sendest forth thy Spirit, and they were created, Psalm 104.30. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life,. In the Hebrew, God's created.
The School-men determine right, that there is an infinite space from nothing to something; and therefore nothing but the infinite power of an infinite God, could bring any thing out of a not-being into a being.
The Schoolmen determine right, that there is an infinite Molle from nothing to something; and Therefore nothing but the infinite power of an infinite God, could bring any thing out of a Not being into a being.
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we serve him that made heaven and earth, and consequently one, who is, 1. Infinite in power. 2. Excellent in wisdom. 3. Admirable in goodness and mercy.
we serve him that made heaven and earth, and consequently one, who is, 1. Infinite in power. 2. Excellent in Wisdom. 3. Admirable in Goodness and mercy.
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To produce the least thing, and bring it out of a not-being into being (as I argued before), speaketh an unmeasurable infinite power: What power doth it then require, to produce all the various kinds and species of Creatures, the great bodies of the Heavens and the Earth;
To produce the least thing, and bring it out of a Not being into being (as I argued before), speaks an unmeasurable infinite power: What power does it then require, to produce all the various Kinds and species of Creatures, the great bodies of the Heavens and the Earth;
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and all those great bodies in them both, out of a meer nothing, and not-being, into an existence and being? Ex magnitudine creaturarum Deus magnus intelligitur, &c. From the greatness of the Creatures, saith Augustine, we may understand the greatness of God:
and all those great bodies in them both, out of a mere nothing, and Not being, into an existence and being? Ex Magnitude creaturarum Deus magnus intelligitur, etc. From the greatness of the Creatures, Says Augustine, we may understand the greatness of God:
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What an infinite and immense God do we serve? What nothings of being, and of power must we be compared with him? All the nations of the earth are to him as the drop of a bucket,
What an infinite and immense God do we serve? What nothings of being, and of power must we be compared with him? All the Nations of the earth Are to him as the drop of a bucket,
but in many brute Creatures? What abundance of moral prudence and discretion is observed, and to be found in many earthly Princes? Their Ministers of State and Counsellers,
but in many brutus Creatures? What abundance of moral prudence and discretion is observed, and to be found in many earthly Princes? Their Ministers of State and Counsellers,
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and making the several parts of it to fit, and to serve one another, and to compound the different qualities of creatures to the service each of other,
and making the several parts of it to fit, and to serve one Another, and to compound the different qualities of creatures to the service each of other,
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their joynt subserviency to their end, and particularly their usefulness and subserviency to man, who hath by the Law of Creation a Dominion and Rule over all;
their joint subserviency to their end, and particularly their usefulness and subserviency to man, who hath by the Law of Creation a Dominion and Rule over all;
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as also of those, who as to the Creation of the world, will have God at first to have made such a confused Chaos or Mass, and then out of that to have made all things.
as also of those, who as to the Creation of the world, will have God At First to have made such a confused Chaos or Mass, and then out of that to have made all things.
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it leaveth us not to the endless inquiries of Philosophy, how these things could be, &c. Lastly, Learn hence how every inanimate and brute creature praiseth God, and how infinitely all rational creatures are obliged to the service and obedience of God.
it Leaveth us not to the endless inquiries of Philosophy, how these things could be, etc. Lastly, Learn hence how every inanimate and brutus creature Praiseth God, and how infinitely all rational creatures Are obliged to the service and Obedience of God.
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In them hath he set a tabernacle for the Sun, &c. Psal. 19.1, 2, 3, 4. There is no Creature but giveth a mute praise to God, they shew the Lords Glory, and praise him;
In them hath he Set a tabernacle for the Sun, etc. Psalm 19.1, 2, 3, 4. There is no Creature but gives a mute praise to God, they show the lords Glory, and praise him;
Now who planteth a vineyard (saith the Apostle), 1 Cor. 9.7. and eateth not of the fruit thereof? The world is a great Vineyard, God hath planted it, he hath let it out to the Sons of men as his husband-men;
Now who plants a vineyard (Says the Apostle), 1 Cor. 9.7. and Eateth not of the fruit thereof? The world is a great Vineyard, God hath planted it, he hath let it out to the Sons of men as his husbandmen;
the Heavens declare his Glory, the Earth sheweth his handy-work, the Sun, the Moon, the Stars, carry the high Praises and Glory of God to the utmost ends of the Earth.
the Heavens declare his Glory, the Earth shows his handiwork, the Sun, the Moon, the Stars, carry the high Praises and Glory of God to the utmost ends of the Earth.
because he hath made him, he hath raised him up to some capacity of living in the world, to some dignity? The Potter thinketh that he may command the Pots which he hath made,
Because he hath made him, he hath raised him up to Some capacity of living in the world, to Some dignity? The Potter Thinketh that he may command the Pots which he hath made,
Nulla necessitate coactus, (saith Holy Augustine) nulla sua cujusdam utilitatis indigentia permotus, sed sola bonitate ac liberrima voluntate fecit Deus quicquid fecit.
Nulla necessitate Coactus, (Says Holy Augustine) nulla sua cujusdam utilitatis Poverty permotus, sed sola bonitate ac liberrima voluntate fecit Deus quicquid fecit.
The grass was made for the food of the beast, that serveth its end, it grows, is cut down, &c. The beasts serve their end, they were made for the use of man, for his food, his covering;
The grass was made for the food of the beast, that serves its end, it grows, is Cut down, etc. The beasts serve their end, they were made for the use of man, for his food, his covering;
but all the Creatures upon which he lives, by the use of which his life is made sweet to him, are the Lords, his Wheat, his Oyl, his Wool, Silk, Flax, &c. This speaketh him the most ingrateful creature in the whole Creation.
but all the Creatures upon which he lives, by the use of which his life is made sweet to him, Are the lords, his Wheat, his Oil, his Wool, Silk, Flax, etc. This speaks him the most ingrateful creature in the Whole Creation.
3. Nay lastly, It speaks him the most self-condemned creature. If he would but ask his own conscience, whose image and superscription he bears, it would certainly reply unto him, God 's:
3. Nay lastly, It speaks him the most self-condemned creature. If he would but ask his own conscience, whose image and superscription he bears, it would Certainly reply unto him, God is:
I Am now come to the Theme which I at first intended, viz. a discourse concerning Divine Providence; to which my two former were, indeed, but preliminary and introductory discourses.
I Am now come to the Theme which I At First intended, viz. a discourse Concerning Divine Providence; to which my two former were, indeed, but preliminary and introductory discourses.
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so as to reconcile the motions of Providence to the eternal purpose, the faithful promises, and the unchangeable loving-kindness of God to his church and people.
so as to reconcile the motions of Providence to the Eternal purpose, the faithful promises, and the unchangeable Lovingkindness of God to his Church and people.
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as it comprehendeth the Prescience of God; but shall restrain my discourse to what Divines call Actual Providence: by which I understand the workings of God referring to the world as created.
as it comprehendeth the Prescience of God; but shall restrain my discourse to what Divines call Actual Providence: by which I understand the workings of God referring to the world as created.
Now the question is, Whether God, when he had made the worlds, left them to their own order and government, either subjecting them to a mathematical fate, or leaving them to their own inclinations, no further caring for them: or Whether he doth not exercise a daily care concerning them, in the preservation of their beings, qualities, and faculties;
Now the question is, Whither God, when he had made the world's, left them to their own order and government, either subjecting them to a mathematical fate, or leaving them to their own inclinations, no further caring for them: or Whither he does not exercise a daily care Concerning them, in the preservation of their beings, qualities, and faculties;
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we affirm the latter, viz. That as all things were made at first, per essentiam creatricem, by the creating power of the Divine Being, producing them out of a Not-being into a Being;
we affirm the latter, viz. That as all things were made At First, per essentiam Creatricem, by the creating power of the Divine Being, producing them out of a Not being into a Being;
and some more special observable things in the motions of it. 5. Lastly, I shall speak something fully concerning the NONLATINALPHABET, or hard Chapters of it.
and Some more special observable things in the motions of it. 5. Lastly, I shall speak something Fully Concerning the, or hard Chapters of it.
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There are in them some things hard to be understood, which they who are unlearned, and unstable, wrest, as they do other things, to their own destruction.
There Are in them Some things hard to be understood, which they who Are unlearned, and unstable, wrest, as they do other things, to their own destruction.
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This it may be gave some Divines advantage to extend the Notion of it to the Divine Prescience. But this Notation is too short to express the Notion of Providence as an act of God,
This it may be gave Some Divines advantage to extend the Notion of it to the Divine Prescience. But this Notation is too short to express the Notion of Providence as an act of God,
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But we are not disputing for a word: the thing we find up and down. Can God provide flesh for his people, Psal. 78. v. 20. God having provided better things for us, NONLATINALPHABET, Heb. 11.20. Job 38.41, Who provideth for the Raven his food, when his young ones cry unto God.
But we Are not disputing for a word: the thing we find up and down. Can God provide Flesh for his people, Psalm 78. v. 20. God having provided better things for us,, Hebrew 11.20. Job 38.41, Who Provideth for the Raven his food, when his young ones cry unto God.
Our Saviour, Matt. 6. argueth from this act of God towards the Birds and the Lillies, to disswade his Disciples from a too eager sollicitude for the things of this life.
Our Saviour, Matt. 6. argue from this act of God towards the Birds and the Lilies, to dissuade his Disciples from a too eager solicitude for the things of this life.
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as comprehensive of something of the Divine Decrees, relating to all but rational beings: hence their distinction betwixt the Decree of Predestination, and the Decree of Providence.
as comprehensive of something of the Divine Decrees, relating to all but rational beings: hence their distinction betwixt the decree of Predestination, and the decree of Providence.
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In short, the term, Providence, in the Notion wherein I shall speak to it, signifies, The daily influence of the Divine Being upon the whole Creation, preserving and upholding the several Beings and faculties of all the creatures, permitting, directing and governing their several motions and actions to the great end of his own glory,
In short, the term, Providence, in the Notion wherein I shall speak to it, signifies, The daily influence of the Divine Being upon the Whole Creation, preserving and upholding the several Beings and faculties of all the creatures, permitting, directing and governing their several motions and actions to the great end of his own glory,
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So I understand by it the work of God, which (as our Lord saith) he hitherto worketh, and his son worketh, contradistinct to the work of creation. Creation was his work in the beginning of time:
So I understand by it the work of God, which (as our Lord Says) he hitherto works, and his son works, contradistinct to the work of creation. Creation was his work in the beginning of time:
and so far directeth, permitteth, and governeth their actions, that they shall answer the ends, for which he created, and so qualified them, especially the great end of his glory.
and so Far directeth, permitteth, and Governs their actions, that they shall answer the ends, for which he created, and so qualified them, especially the great end of his glory.
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we see changes and varieties every day, in their Beings, in their Motions: the whole creation is but one great Sea, in a continual flux and reflux. Now,
we see changes and varieties every day, in their Beings, in their Motions: the Whole creation is but one great Sea, in a continual flux and reflux. Now,
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or casual composition of it, and gave God the glory of that his first and great work of creation: so this is opposed to the Atheistical conceits of those, who would have the created world, to be either a principle to it self, of its standing or preservation in the order it is;
or casual composition of it, and gave God the glory of that his First and great work of creation: so this is opposed to the Atheistical conceits of those, who would have the created world, to be either a principle to it self, of its standing or preservation in the order it is;
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1. That the worlds were first made by God, I before shewed you: Our eyes are continually exercised in the view of a vast Theater (and 'tis but a little of it that we behold).
1. That the world's were First made by God, I before showed you: Our eyes Are continually exercised in the view of a vast Theater (and it's but a little of it that we behold).
Those that renew their lives with the year, have their table spread before they appear. The silk-worms egg quickens not, but in proportion to the budding of the Mulberry.
Those that renew their lives with the year, have their table spread before they appear. The silkworms egg quickens not, but in proportion to the budding of the Mulberry.
How many humours, joynts, and members, must be kept in order to keep you alive, and in any degree of health and capacity to the operations of humane life.
How many humours, Joints, and members, must be kept in order to keep you alive, and in any degree of health and capacity to the operations of humane life.
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Will any ascribe all this to a fate, or order at first set? Suppose any would say so, he must needs conceive an omnipotent Divine Being, at first setting the joynts of the world in such an order;
Will any ascribe all this to a fate, or order At First Set? Suppose any would say so, he must needs conceive an omnipotent Divine Being, At First setting the Joints of the world in such an order;
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We see a skilful workman making a Clock or Watch, consisting of many wheels, and little instruments, that shall have and keep their several motions 24, 48, hours;
We see a skilful workman making a Clock or Watch, consisting of many wheels, and little Instruments, that shall have and keep their several motions 24, 48, hours;
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Will any say things are not under a fate, but are left to move at their pleasure? We know there are multitudes of natural Agents, that move not upon election or counsel, but naturally and necessarily;
Will any say things Are not under a fate, but Are left to move At their pleasure? We know there Are Multitudes of natural Agents, that move not upon election or counsel, but naturally and necessarily;
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the order we see amongst them; their subserviencies and subordinations each to other; they all speak that there is a God, that by his Providence ruleth the world.
the order we see among them; their subserviencies and subordinations each to other; they all speak that there is a God, that by his Providence Ruleth the world.
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than an extraordinary command to the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon, or to go backward some few degrees, as in Hezekiah's time;
than an extraordinary command to the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon, or to go backward Some few Degrees, as in Hezekiah's time;
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unless at some certain times, before and after the full of the Moon, must needs acknowledg a Supreme Being, setting bounds unto it, which it hath no reason to prescribe to it self;
unless At Some certain times, before and After the full of the Moon, must needs acknowledge a Supreme Being, setting bounds unto it, which it hath no reason to prescribe to it self;
the variety of Creatures, of all orders in it, their Sympathies, and Antipathies; their Successions, the varieties of their Beings, Motions, and Qualities;
the variety of Creatures, of all order in it, their Sympathies, and Antipathies; their Successions, the varieties of their Beings, Motions, and Qualities;
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must be no less than a most absurd and bruitish Atheist, if he will not acknowledg, that no less than the daily and mighty influence of an Almighty God could compound their living together upon the same soil, in any harmonious agreement each with other.
must be no less than a most absurd and brutish Atheist, if he will not acknowledge, that no less than the daily and mighty influence of an Almighty God could compound their living together upon the same soil, in any harmonious agreement each with other.
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and not transgress its order or end (but when armed by God as a part of his Host to revenge his quarrels upon sinners), must be from a knowledg which God gives them,
and not transgress its order or end (but when armed by God as a part of his Host to revenge his quarrels upon Sinners), must be from a knowledge which God gives them,
nor the water divideth under the mighty weight that is upon it? who but the mighty God could do it? In short, he seemeth to have taken a very cursory, slight,
nor the water divides under the mighty weight that is upon it? who but the mighty God could do it? In short, he seems to have taken a very cursory, slight,
and overly view of the Works of Creation, that doth not see a plain necessity of a Divine Providence, to uphold the various Beings within the compass of it, and their various Qualities;
and overly view of the Works of Creation, that does not see a plain necessity of a Divine Providence, to uphold the various Beings within the compass of it, and their various Qualities;
if he filleth all places as an animate being, that hath eyes and ears, he must needs see and hear, and observe all things in all places which his Being filleth.
if he fills all places as an animate being, that hath eyes and ears, he must needs see and hear, and observe all things in all places which his Being fills.
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3. But this Doctrine is fully confirmed to us, if we will but recognize God a being of infinite mercy and goodness. God is not like the Ostrich, of which Job saith, 39.14. She leaves her eggs in the earth, and warmeth them in the dust:
3. But this Doctrine is Fully confirmed to us, if we will but recognise God a being of infinite mercy and Goodness. God is not like the Ostrich, of which Job Says, 39.14. She leaves her eggs in the earth, and warmeth them in the dust:
It is our great vanity, that labouring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to our selves strange Idea's of God.
It is our great vanity, that labouring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to our selves strange Idea's of God.
or for greater state, mewed up himself in his Court, and gives up himself, instead of his business of Government, to divertisements of pleasure, leaving the care of Government upon his Counsellors,
or for greater state, mewed up himself in his Court, and gives up himself, instead of his business of Government, to divertisements of pleasure, leaving the care of Government upon his Counsellors,
Hence the mistake of the old Philosophers, of Gods Providence extending not to all, but to some particular Beings, observed to have a great influence upon sublunary Beings.
Hence the mistake of the old Philosophers, of God's Providence extending not to all, but to Some particular Beings, observed to have a great influence upon sublunary Beings.
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What Prince will not rule all motions and actions which he seeth and heareth, to what he apprehendeth the wisest and best ends for his own honour? So that if we could suppose an earthly Prince in all places, where he hath Children, Servants,
What Prince will not Rule all motions and actions which he sees and hears, to what he apprehendeth the Wisest and best ends for his own honour? So that if we could suppose an earthly Prince in all places, where he hath Children, Servants,
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and beasts of the field naturally care for their young seed, and govern them? Whence had they their natural propensions and inclinations to this goodness towards those, to whom they have stood in any order of causation? Was it not from the great Creator, who thus disposed them? If it be a piece of goodness in the creature so to care for, preserve and govern its fellow-creature;
and beasts of the field naturally care for their young seed, and govern them? Whence had they their natural propensions and inclinations to this Goodness towards those, to whom they have stood in any order of causation? Was it not from the great Creator, who thus disposed them? If it be a piece of Goodness in the creature so to care for, preserve and govern its fellow-creature;
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So that whosoever will acknowledg a Being that is infinitely good, must also acknowledg that Being infinitely provident for the Creatures that derive from him:
So that whosoever will acknowledge a Being that is infinitely good, must also acknowledge that Being infinitely provident for the Creatures that derive from him:
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And it is nothing but some mens Atheistical conceptions, and others more imperfect notions of God, not considering the Divine Being in the extent of his Immensity, Activity, Power, and Goodness, which maketh any so much as in the least to hesitate,
And it is nothing but Some men's Atheistical conceptions, and Others more imperfect notions of God, not considering the Divine Being in the extent of his Immensity, Activity, Power, and goodness, which makes any so much as in the least to hesitate,
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Now supposing that there were not a Divine Providence directing and governing them, and being the first cause to them, they must either be the products of so many Machines or Engines, moving necessarily;
Now supposing that there were not a Divine Providence directing and governing them, and being the First cause to them, they must either be the products of so many Machines or Engines, moving necessarily;
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If things had moved by a Law of Fate, the world is now so old, that the course of its motions would have been matter of science and demonstration to us;
If things had moved by a Law of Fate, the world is now so old, that the course of its motions would have been matter of science and demonstration to us;
2. How then are they produced? Is it from the will of man? I ask whether from the wills of men working necessarily, as the first and only principle of them;
2. How then Are they produced? Is it from the will of man? I ask whither from the wills of men working necessarily, as the First and only principle of them;
Then I say it is hard to conceive, how God himself should have a certain knowledg of things, previous to the event or effect; for there was no certainty of such an event or effect.
Then I say it is hard to conceive, how God himself should have a certain knowledge of things, previous to the event or Effect; for there was no certainty of such an event or Effect.
But that God hath such a certain previous fore-knowledg, is evident from all the Prophecies, where by his Prophets, he foretold things that were to come to pass many hundreds of years after;
But that God hath such a certain previous foreknowledge, is evident from all the Prophecies, where by his prophets, he foretold things that were to come to pass many hundreds of Years After;
and that supposing this Decree of Providence, there must also be a working of it, upholding created Beings, conducting their effects, and many times over-ruling them:
and that supposing this decree of Providence, there must also be a working of it, upholding created Beings, conducting their effects, and many times overruling them:
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but refer those that desire to be satisfied herein, to the excellent discourse of Du-Plessis Lord of Morney, in his Book of the Trueness of Christian Religion, Chap. 13. where he sheweth Providence a bundantly owned by Plato, Plotinus, Hierocles, Aristotle, Cicero, Seneca, and others.
but refer those that desire to be satisfied herein, to the excellent discourse of Du-Plessis Lord of Morney, in his Book of the Trueness of Christian Religion, Chap. 13. where he shows Providence a bundantly owned by Plato, Plotinus, Hierocles, Aristotle, Cicero, Senecca, and Others.
Whence he cryeth out, What could they more religiously judg and speak of God, than to compare him to the Governour of a Ship, who is never in the Ship idle,
Whence he Cries out, What could they more religiously judge and speak of God, than to compare him to the Governor of a Ship, who is never in the Ship idle,
Virgil telleth us, God is continually moving throughout all the Earth, Tractus { que } maris, coelum { que } profundum, and the Waters and the Heavens.
Virgil Telleth us, God is continually moving throughout all the Earth, Tractus { que } maris, coelum { que } profundum, and the Waters and the Heavens.
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I shall hereafter more distinctly prove this in my following discourse, when I shall come to speak of the distinct and particular acts and objects of this Divine Providence. I shall only here make use of a few, instead of very many Scriptures which might be produced, Heb. 1.3. NONLATINALPHABET. Ʋpholding all things by the word of his power.
I shall hereafter more distinctly prove this in my following discourse, when I shall come to speak of the distinct and particular acts and objects of this Divine Providence. I shall only Here make use of a few, instead of very many Scriptures which might be produced, Hebrew 1.3.. Ʋpholding all things by the word of his power.
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Our Lord telleth us, that he cloatheth the grass of the field, and feedeth the Ravens, Matth. 6. The Psalmist tells us, that his kingdom ruleth over all.
Our Lord Telleth us, that he clotheth the grass of the field, and feeds the Ravens, Matthew 6. The Psalmist tells us, that his Kingdom Ruleth over all.
And again, Matth. 10.29, 30. Are not two sparrows sold for a farthing? yet not one of them falls to the ground without the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Prov. 15.13. The eyes of the Lord are in all places, beholding the evil and the good. John 5.17. My father worketh hitherto, and I work.
And again, Matthew 10.29, 30. are not two sparrows sold for a farthing? yet not one of them falls to the ground without the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Curae 15.13. The eyes of the Lord Are in all places, beholding the evil and the good. John 5.17. My father works hitherto, and I work.
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When they consider the vast bodies of the Creatures, the great varieties of their beings, and qualities, their motions, &c. they are forced to acknowledg a Divine Providence;
When they Consider the vast bodies of the Creatures, the great varieties of their beings, and qualities, their motions, etc. they Are forced to acknowledge a Divine Providence;
They therefore will acknowledg a Providence, as to the great bodies of the Heavens, &c. But say they, How far will you extend it? When they hear us assert it as to all things, the sound of the little ones in nature, troubles them,
They Therefore will acknowledge a Providence, as to the great bodies of the Heavens, etc. But say they, How Far will you extend it? When they hear us assert it as to all things, the found of the little ones in nature, Troubles them,
We must therefore enquire what the Scripture saith, which certainly cannot err, as to the bounds and extent of Gods Providential care. The Scripture tells us, Heb. 4.13. That all things are naked, and open before him with whom we have to do:
We must Therefore inquire what the Scripture Says, which Certainly cannot err, as to the bounds and extent of God's Providential care. The Scripture tells us, Hebrew 4.13. That all things Are naked, and open before him with whom we have to do:
Or, 3. Such as have Being, and life, and sense. Such are Beasts, Birds, Fishes, Insects, &c. Or Lastly, Such as have not only Being, life, sense, but Reason also.
Or, 3. Such as have Being, and life, and sense. Such Are Beasts, Birds, Fish, Insects, etc. Or Lastly, Such as have not only Being, life, sense, but Reason also.
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and withholding it at his pleasure, as in the days of Elijah. Job 9.7, God is said to be he who commandeth the Sun, and it riseth not, and sealeth up the stars.
and withholding it At his pleasure, as in the days of Elijah. Job 9.7, God is said to be he who commands the Sun, and it Riseth not, and Sealeth up the Stars.
they are the herbs, and plants, and flowers. He causeth the grass to grow for the cattel, Psal. 104.24. Psal. 147.8, He maketh the grass to grow on the mountains:
they Are the herbs, and plants, and flowers. He Causes the grass to grow for the cattle, Psalm 104.24. Psalm 147.8, He makes the grass to grow on the Mountains:
it reacheth to the good Angels: he commandeth all his Angels to worship Christ; he maketh his Angels Spirits, and his Ministers a flaming fire, Heb. 1.6, 7. and ministring Spirits for the good of his Elect. How frequently do you read in Scripture of Gods government of his Angels, in sending them upon his messages? For the Devils:
it reaches to the good Angels: he commands all his Angels to worship christ; he makes his Angels Spirits, and his Ministers a flaming fire, Hebrew 1.6, 7. and ministering Spirits for the good of his Elect. How frequently do you read in Scripture of God's government of his Angels, in sending them upon his messages? For the Devils:
the Old Testament tells you of his employing them against Ahab; of his commissionating them against Job. And the New Testament plentifully declares their subjection to the Son of God.
the Old Testament tells you of his employing them against Ahab; of his Commissionating them against Job. And the New Testament plentifully declares their subjection to the Son of God.
Secondly, I say, the Providence of God extendeth not only to all Beings, but to all the Motions and Actions of Beings: upholding them to their motions, governing all their actions.
Secondly, I say, the Providence of God extendeth not only to all Beings, but to all the Motions and Actions of Beings: upholding them to their motions, governing all their actions.
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It is he that thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture every-where asserteth the influence of God upon the natural motions of all creatures;
It is he that Thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture everywhere Asserteth the influence of God upon the natural motions of all creatures;
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Thirdly, The Providence of God extendeth to all omissions, cessations, or suspensions of actions; yea, and to all irregularities of natural motions or actions.
Thirdly, The Providence of God extendeth to all omissions, cessations, or suspensions of actions; yea, and to all irregularities of natural motions or actions.
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that the Sun stood still in the Valley of Ajalon; that it went backward, as appear'd by the shadow upon the Dial of Ahaz: and so as to actions depending upon the will of man, Gen. 20.6, God saith to Abimelech, that he suffered him not to touch Sarah;
that the Sun stood still in the Valley of Ajalon; that it went backward, as appeared by the shadow upon the Dial of Ahaz: and so as to actions depending upon the will of man, Gen. 20.6, God Says to Abimelech, that he suffered him not to touch Sarah;
evil events are from him, Is there any evil in the City (saith God by Amos), and I have not done it? Afflictions spring not out of the dust (saith Job). But the holy Scripture is so full of proof of this,
evil events Are from him, Is there any evil in the city (Says God by Amos), and I have not done it? Afflictions spring not out of the dust (Says Job). But the holy Scripture is so full of proof of this,
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infinitely active, all eye, all ear, all understanding, doing all that from his most perfect Essence, which we do by the help of our senses, or any of our faculties.
infinitely active, all eye, all ear, all understanding, doing all that from his most perfect Essence, which we do by the help of our Senses, or any of our faculties.
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and not rule, and govern all to the wise ends of his own glory, having a power so to do, is to fancy that of God, which cannot be presumed of a man like our selves.
and not Rule, and govern all to the wise ends of his own glory, having a power so to do, is to fancy that of God, which cannot be presumed of a man like our selves.
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and ruling it to his pleasure, is to fancy that may be done casually in so vast a place as the whole world, which we see cannot be in a little City or Family;
and ruling it to his pleasure, is to fancy that may be done casually in so vast a place as the Whole world, which we see cannot be in a little city or Family;
nor to keep us in a more holy, quiet, patient temper, and in a dependency upon God under all accidents which occur to us, than this Doctrine of Providence.
nor to keep us in a more holy, quiet, patient temper, and in a dependency upon God under all accidents which occur to us, than this Doctrine of Providence.
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Or, 2. That it gives any supersedeas to our own endeavours, with reference to Events. Some Agents indeed act necessarily, all but rational Agents do so;
Or, 2. That it gives any supersedeas to our own endeavours, with Referente to Events. some Agents indeed act necessarily, all but rational Agents do so;
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It upholdeth the creature to the meer natural action. 2. It suffereth the sinner to vent the malice and wickedness of his heart in the action. 3. It governeth the action when done, to the wise end of Gods glory.
It upholds the creature to the mere natural actium. 2. It suffers the sinner to vent the malice and wickedness of his heart in the actium. 3. It Governs the actium when done, to the wise end of God's glory.
Secondly, Take heed of thinking that the influence of Providence as to all events, supersedeth any thing of lawful endeavours, in order, either to the obtaining a good,
Secondly, Take heed of thinking that the influence of Providence as to all events, supersedeth any thing of lawful endeavours, in order, either to the obtaining a good,
or used as a mean in order to the obtaining of any event, remaineth still our duty, without respect to the influence which Providence hath upon events.
or used as a mean in order to the obtaining of any event, remains still our duty, without respect to the influence which Providence hath upon events.
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So far is the influence of Providence from superseding the use of means. Thus the Providence of God neither destroyeth nature, nor discourageth industry.
So Far is the influence of Providence from superseding the use of means. Thus the Providence of God neither Destroyeth nature, nor Discourageth industry.
In the third place, I know no Doctrine of further use than this, for the comfort and relief of the spirits of Gods people under any of the afflictions of this life.
In the third place, I know no Doctrine of further use than this, for the Comfort and relief of the spirits of God's people under any of the afflictions of this life.
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All things must be theirs, for their good, profit and advantage. But Gods dispensations to them in this life are sometimes very afflictive, very ingrateful to their sense.
All things must be theirs, for their good, profit and advantage. But God's dispensations to them in this life Are sometime very afflictive, very ingrateful to their sense.
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Now what a relief is this to a child of God to be assured of this, to be rooted and confirmed in this, That there is a Divine Providence extending it self to all the motions and actions of creatures;
Now what a relief is this to a child of God to be assured of this, to be rooted and confirmed in this, That there is a Divine Providence extending it self to all the motions and actions of creatures;
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To all the suspensions, omissions, and cessations of creatures action. Hence follow divers things, which may be of great relief to us under our disquietudes.
To all the suspensions, omissions, and cessations of creatures actium. Hence follow diverse things, which may be of great relief to us under our disquietudes.
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1. That the omissions, suspensions, cessations of actions in means; yea, their workings contrary to our expectation, are things ordered by Divine Providence.
1. That the omissions, suspensions, cessations of actions in means; yea, their workings contrary to our expectation, Are things ordered by Divine Providence.
We lose a friend, and fancy, if such or such means had been used, or if such or such a thing had not been done, our husband, child, wife, had not died:
We loose a friend, and fancy, if such or such means had been used, or if such or such a thing had not been done, our husband, child, wife, had not died:
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or the use of such things as thou conceivest to have been pernicious? Doth not a sparrow fall to the ground, and is thy friend (thinkest thou) fallen to the ground, without thy Father? thy Father ordering the omission of such a mean as might have preserved his life,
or the use of such things as thou conceivest to have been pernicious? Does not a sparrow fallen to the ground, and is thy friend (Thinkest thou) fallen to the ground, without thy Father? thy Father ordering the omission of such a mean as might have preserved his life,
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If the Providence of God influenceth all the events of the world, he so regulates them, that although they may prove sensible, joyless, and afflictive evils;
If the Providence of God influenceth all the events of the world, he so regulates them, that although they may prove sensible, joyless, and afflictive evils;
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and with respect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that suffer according to the will of God, commit the keeping of their souls unto him, in well-doing as unto a faithful Creator.
and with respect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that suffer according to the will of God, commit the keeping of their Souls unto him, in welldoing as unto a faithful Creator.
Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? But the very hairs of your head are numbred.
are not two sparrows sold for a farthing, and one of them shall not fallen on the ground without your Father? But the very hairs of your head Are numbered.
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This he presseth from Gods Providence, for the Lillies, the Birds, &c. vers. 26, 27, 28, 29, 30, 31. 2. With respect to our affairs, and the events of things in the world, so far as they concern us. 1. Pet. 5.7. Casting all your care upon him, for he careth for you. Psal. 55.22. Cast thy burden upon the Lord, for he shall sustain you. Psal. 37.3. Trust in the Lord, and do good.
This he Presseth from God's Providence, for the Lilies, the Birds, etc. vers. 26, 27, 28, 29, 30, 31. 2. With respect to our affairs, and the events of things in the world, so Far as they concern us. 1. Pet. 5.7. Casting all your care upon him, for he Careth for you. Psalm 55.22. Cast thy burden upon the Lord, for he shall sustain you. Psalm 37.3. Trust in the Lord, and do good.
Vers. 5. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be established.
Vers. 5. Commit thy Way unto the Lord: trust also in him, and he shall bring it to pass. Curae 16.3. Commit thy works unto the Lord, and thy thoughts shall be established.
Who may trust God? who may commit their ways unto him, if these should not? Let me therefore say with the Psalmist, Psal. 115.9, 10, 11. O Israel, trust thou in the Lord:
Who may trust God? who may commit their ways unto him, if these should not? Let me Therefore say with the Psalmist, Psalm 115.9, 10, 11. Oh Israel, trust thou in the Lord:
But this trusting in God must be, 1. In doing good: Trust in the Lord, and do good, Psal. 37.3. Our souls must be committed to the Lord in well-doing, 1 Pet. 4.19. There is no trusting in the Lord, without walking in his way.
But this trusting in God must be, 1. In doing good: Trust in the Lord, and do good, Psalm 37.3. Our Souls must be committed to the Lord in welldoing, 1 Pet. 4.19. There is no trusting in the Lord, without walking in his Way.
Thus the Jews were often secure upon the view of their great allies and confederates, Assyria and Egypt. In like manner people may be secure upon the account of their relations and interests,
Thus the jews were often secure upon the view of their great allies and confederates, Assyria and Egypt. In like manner people may be secure upon the account of their relations and interests,
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2. When there is a pretended confidence in God, but not conjoyned with an holy walking, nor with a due use of means, Natural, Moral, or Religious; take heed of such a security as this is.
2. When there is a pretended confidence in God, but not conjoined with an holy walking, nor with a due use of means, Natural, Moral, or Religious; take heed of such a security as this is.
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and keepeth his way, and hath used all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for Gods Honour, the good of his Church,
and Keepeth his Way, and hath used all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for God's Honour, the good of his Church,
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and a power to turn all things, and to make them to serve his ends. We may in the darkest day cry out, Psal. 76.10. Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain.
and a power to turn all things, and to make them to serve his ends. We may in the Darkest day cry out, Psalm 76.10. Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain.
and all its motions, it shall at last come into the true Port. Hence a Child of God hath reason enough in all things to give thanks, and at all times to rejoyce in the Lord, and again to rejoyce.
and all its motions, it shall At last come into the true Port. Hence a Child of God hath reason enough in all things to give thanks, and At all times to rejoice in the Lord, and again to rejoice.
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or suspensions of the workings of Divine Providence? Are they not Indications of the weakness of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence,
or suspensions of the workings of Divine Providence? are they not Indications of the weakness of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence,
3. A third duty which this Doctrine of Divine Providence will evidence but reasonable for us, is, A patient waiting for God under all the displeasing varieties of this life.
3. A third duty which this Doctrine of Divine Providence will evidence but reasonable for us, is, A patient waiting for God under all the displeasing varieties of this life.
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A duty which in Scripture you will find often called for by God, and his Holy Servants, who have spoke in his Name, Psal. 27.14. Psal. 37.7, 34. Psal. 6•. 5. Prov. 20.22. Hos. 12.6. and as often resolved upon by the Holy Servants of God, Job. 14.14. Psal. 25.21. Psal. 52.9. and in many other places:
A duty which in Scripture you will find often called for by God, and his Holy Servants, who have spoke in his Name, Psalm 27.14. Psalm 37.7, 34. Psalm 6•. 5. Curae 20.22. Hos. 12.6. and as often resolved upon by the Holy Servants of God, Job. 14.14. Psalm 25.21. Psalm 52.9. and in many other places:
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And there are many excellent promises that are made to it, Psal. 37.9. Prov. 20.22. Isa. 49.23. It is exclusive of all murmuring, repining, and discontentedness at any of Gods dealings;
And there Are many excellent promises that Are made to it, Psalm 37.9. Curae 20.22. Isaiah 49.23. It is exclusive of all murmuring, repining, and discontentedness At any of God's dealings;
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it is an habit of grace, which in the midst of the most adverse and afflictive Providences, teacheth us to stand still, and to see the salvation of God.
it is an habit of grace, which in the midst of the most adverse and afflictive Providences, Teaches us to stand still, and to see the salvation of God.
and cessations of actions, to all events, and future contingencies, sheweth us the duty and reasonableness of this patient waiting. Is there a storm, a whirlwind,
and cessations of actions, to all events, and future contingencies, shows us the duty and reasonableness of this patient waiting. Is there a storm, a whirlwind,
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an hurricane of political motions in the world? It lets us know that God is in that storm, God is in that whirlwind, that hurricane is not without the Lord,
an hurricane of political motions in the world? It lets us know that God is in that storm, God is in that whirlwind, that hurricane is not without the Lord,
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and in our affairs in the world; and no affliction is joyous, but grievous. It is the great effect of Faith to make us glory in tribulations. But certainly,
and in our affairs in the world; and no affliction is joyous, but grievous. It is the great Effect of Faith to make us glory in tribulations. But Certainly,
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although this Doctrine of Providence doth not shew us a sufficient ground to glory in tribulations, which is an exercise of grace most proper in such Tribulations,
although this Doctrine of Providence does not show us a sufficient ground to glory in tribulations, which is an exercise of grace most proper in such Tribulations,
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But surely the consideration of this Doctrine of Gods Influence upon all events, all motions, all actions, &c. of his Creatures, sheweth us a great reason why we should be submissive and patient, possessing our souls with patience under the most afflictive contingencies of this life.
But surely the consideration of this Doctrine of God's Influence upon all events, all motions, all actions, etc. of his Creatures, shows us a great reason why we should be submissive and patient, possessing our Souls with patience under the most afflictive contingencies of this life.
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if we do but look upon him, as our Father, how cogently doth the Apostle speak, Heb. 12.10, 11. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence:
if we do but look upon him, as our Father, how cogently does the Apostle speak, Hebrew 12.10, 11. Furthermore, we have had Father's of our Flesh, which corrected us, and we gave them Reverence:
Shall we not much rather be in subjection unto the father of our spirits, and live? For they verily for a few days, chastened us after their own pleasure:
Shall we not much rather be in subjection unto the father of our spirits, and live? For they verily for a few days, chastened us After their own pleasure:
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How many arguments are there in two verses to perswade us to this submissive patience? The main argument is from our reverent subjection to the Fathers of our flesh.
How many Arguments Are there in two Verses to persuade us to this submissive patience? The main argument is from our reverend subjection to the Father's of our Flesh.
Hence the Apostle concludes, that we ought much rather to be subject to the Father of our Spirits. 1. They were but the Fathers of our flesh: he the Father of our spirits.
Hence the Apostle concludes, that we ought much rather to be Subject to the Father of our Spirits. 1. They were but the Father's of our Flesh: he the Father of our spirits.
he cannot but give good things, dispense and deal out good things unto his people: submit your selves therefore unto God, under his severest Dispensations.
he cannot but give good things, dispense and deal out good things unto his people: submit your selves Therefore unto God, under his Severest Dispensations.
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5. This Doctrine of Providence may convince you of the reasonableness of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and solemn Prayer.
5. This Doctrine of Providence may convince you of the reasonableness of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and solemn Prayer.
Now certainly the same reason that teacheth us, if at any time we have any business of concernment to us (that may (if it goeth for us) be much for our advantage,
Now Certainly the same reason that Teaches us, if At any time we have any business of concernment to us (that may (if it Goes for us) be much for our advantage,
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and to lend us their assistance, should also direct us to be as constant and diligent in our Applications unto God by Prayer. We have great concerns in the world every day, the concerns of our lives, our health, our success and prosperity in our affairs, the concerns of all our friends and relations, above all, the concerns of our immortal souls.
and to lend us their assistance, should also Direct us to be as constant and diligent in our Applications unto God by Prayer. We have great concerns in the world every day, the concerns of our lives, our health, our success and Prosperity in our affairs, the concerns of all our Friends and relations, above all, the concerns of our immortal Souls.
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as well as our own, upon the omissions, cessations, and suspensions of their actions, upon the events, &c. Now you have heard that the great God of Heaven and Earth filleth the world, influenceth all beings, motions, actions, cessations, suspensions,
as well as our own, upon the omissions, cessations, and suspensions of their actions, upon the events, etc. Now you have herd that the great God of Heaven and Earth fills the world, influenceth all beings, motions, actions, cessations, suspensions,
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Will not now Reason evince it to be our duty, to be much in Prayer alone, with our Families, morning and evening, to be crying to God, Prosper thou the works of our hands upon us? Restraint of Prayer from God, argues Atheism in our hearts, either that with the fool in the Psalm, we say in our hearts, There is no God: or else that we say, Tush God, seeth us not, the Almighty doth not regard us.
Will not now Reason evince it to be our duty, to be much in Prayer alone, with our Families, morning and evening, to be crying to God, Prosper thou the works of our hands upon us? Restraint of Prayer from God, argues Atheism in our hearts, either that with the fool in the Psalm, we say in our hearts, There is no God: or Else that we say, Tush God, sees us not, the Almighty does not regard us.
and all omissions, cessations, or suspensions of such actions, doth more particularly oblige us, upon the emergency of such affairs, to be more earnest and importunate with God.
and all omissions, cessations, or suspensions of such actions, does more particularly oblige us, upon the emergency of such affairs, to be more earnest and importunate with God.
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I Have hitherto sh•wed you no more, Than that there is a Divine Providence extensive to all things, influencing all Beings, all motions, and actions of Beings, &c. I am now come to discourse concerning the acts of God, by which he exerciseth this Providential care.
I Have hitherto sh•wed you no more, Than that there is a Divine Providence extensive to all things, influencing all Beings, all motions, and actions of Beings, etc. I am now come to discourse Concerning the acts of God, by which he Exerciseth this Providential care.
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Divines do usually reduce all to two Heads. 1. Preservation. 2. Government. Preservation respecteth the creatures Beings; and that in esse tali, in such a kind of Being as he at first created them.
Divines doe usually reduce all to two Heads. 1. Preservation. 2. Government. Preservation respecteth the creatures Beings; and that in esse tali, in such a kind of Being as he At First created them.
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You have a recognition of this, in that solemn prayer of the Levites, Neh. 10.6, Thou, even thou, art Lord alone, thou hast made the Heaven, the Heaven of Heavens, with all their host;
You have a recognition of this, in that solemn prayer of the Levites, Neh 10.6, Thou, even thou, art Lord alone, thou hast made the Heaven, the Heaven of Heavens, with all their host;
But although the upholding, and preservation of the world, the influence of God upon the world, in order to its standing and conservation, be matter of clear and undoubted Revelation, and demonstrable by reason,
But although the upholding, and preservation of the world, the influence of God upon the world, in order to its standing and conservation, be matter of clear and undoubted Revelation, and demonstrable by reason,
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and confessed even by the wiser amongst the Heathens themselves; yet every one possibly doth not sufficiently understand the method and order of Gods sustentation, and preservation of the world:
and confessed even by the Wiser among the heathens themselves; yet every one possibly does not sufficiently understand the method and order of God's sustentation, and preservation of the world:
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4. That as to man he is considerable in a threefold capacity. 1. In his personal capacity, as a reasonable creature, endued with all the powers and faculties of vegetive and sensitive creatures: and further, with several powers,
4. That as to man he is considerable in a threefold capacity. 1. In his personal capacity, as a reasonable creature, endued with all the Powers and faculties of vegetive and sensitive creatures: and further, with several Powers,
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or civil society. 3. In his Ecclesiastical capacity, as in society with others he makes up that body of people which is called the church of God. God preserveth him in all these capacities;
or civil society. 3. In his Ecclesiastical capacity, as in society with Others he makes up that body of people which is called the Church of God. God Preserveth him in all these capacities;
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and to the upholding of the universe, do not fail, abate, or decay, but so, that their power and opposite qualities work not to the ruin and destruction of the whole.
and to the upholding of the universe, do not fail, abate, or decay, but so, that their power and opposite qualities work not to the ruin and destruction of the Whole.
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he did not only make the world, but he fitted and jointed it together, so that one part of it corresponded with the other. 2. He indued them with several qualities, by which they are mutually serviceable each to other. 3. He set the several creatures in their orders and stations, so as they might be best serviceable.
he did not only make the world, but he fitted and jointed it together, so that one part of it corresponded with the other. 2. He endued them with several qualities, by which they Are mutually serviceable each to other. 3. He Set the several creatures in their order and stations, so as they might be best serviceable.
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Now, I say, the Providence of God worketh in the preserving of them. 1. By upholding these qualities, and keeping them in this order, that they do not dislocate and fall out of joint,
Now, I say, the Providence of God works in the preserving of them. 1. By upholding these qualities, and keeping them in this order, that they do not dislocate and fallen out of joint,
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but even inanimate Beings, move and work orderly according to the Creators intention, though they do nothing out of any counsel, choice, or deliberation.
but even inanimate Beings, move and work orderly according to the Creators intention, though they do nothing out of any counsel, choice, or deliberation.
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The order in which God set these things in the day of Creation was this, The Heavens he placed uppermost, the Air in the midst betwixt them and the Earth. Then he placed the Earth;
The order in which God Set these things in the day of Creation was this, The Heavens he placed uppermost, the Air in the midst betwixt them and the Earth. Then he placed the Earth;
How is it that it is not so with the Sun, and the Stars, but from the power of God that upholds these qualities, that they neither waste nor abate from their continual motion? The candle is fed from the tallow, and wax;
How is it that it is not so with the Sun, and the Stars, but from the power of God that upholds these qualities, that they neither waste nor abate from their continual motion? The candle is fed from the tallow, and wax;
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how come the Clouds which are a thin body, to contain and restrain it, and keep it as in bottles? how come those vast bodies of Water to be contained in the thin body of the Clouds,
how come the Clouds which Are a thin body, to contain and restrain it, and keep it as in bottles? how come those vast bodies of Water to be contained in the thin body of the Clouds,
how comes it to pass, that it is not in that continual agitation, which we see it in sometimes? sometimes we hardly discern it moved at all, sometimes more violently,
how comes it to pass, that it is not in that continual agitation, which we see it in sometime? sometime we hardly discern it moved At all, sometime more violently,
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nay, in our own Country? or a sufficient reason of drought and moisture in the Air? whence is it think you, that it is not always dry, nor always moist;
nay, in our own Country? or a sufficient reason of drought and moisture in the Air? whence is it think you, that it is not always dry, nor always moist;
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but from Gods upholding those qualities in those bodies which influence it, and by which these things are caused? so that unless when the ordinary Providence of God is not withheld from the creatures, in some particular places,
but from God's upholding those qualities in those bodies which influence it, and by which these things Are caused? so that unless when the ordinary Providence of God is not withheld from the creatures, in Some particular places,
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God, I say, by a daily providence upholds these Beings to those motions, and measures of motion, which he at first set for them, in order to keeping the World in joint.
God, I say, by a daily providence upholds these Beings to those motions, and measures of motion, which he At First Set for them, in order to keeping the World in joint.
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He raiseth the stormy winds, Psalm 107. v. 25. He walketh upon the wings of the wind, Psalm 104.3. He bringeth the winds out of his treasures, Psalm 133.7. He causeth his winds to blow, Psalm 147.18. The stormy winds fulfil his word, Psalm 148.8. The Heathens had such a sense of the Necessity of a Divine Providence to rule this Creature, that they devised a God on purpose (whom they called Aeolus ) whom they feigned to have a care and dominion over them:
He Raiseth the stormy winds, Psalm 107. v. 25. He walks upon the wings of the wind, Psalm 104.3. He brings the winds out of his treasures, Psalm 133.7. He Causes his winds to blow, Psalm 147.18. The stormy winds fulfil his word, Psalm 148.8. The heathens had such a sense of the Necessity of a Divine Providence to Rule this Creature, that they devised a God on purpose (whom they called Aeolus) whom they feigned to have a care and dominion over them:
Suppose God did at first hang it there, What is it keeps it there? We should conclude it a great Miracle, not to be effected by other than a divine Power, to see but a great stone,
Suppose God did At First hang it there, What is it keeps it there? We should conclude it a great Miracle, not to be effected by other than a divine Power, to see but a great stone,
whence is it that they do not drown the World, or at least a great part of it? It is a matter of demonstration, that in many places, they rise higher every side than the Earth next adjacent to them:
whence is it that they do not drown the World, or At least a great part of it? It is a matter of demonstration, that in many places, they rise higher every side than the Earth next adjacent to them:
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an huge quantity of small stones or sands, which make a bank on every side to protect the adjacent Earth against their rage? certainly no reason can be given,
an huge quantity of small stones or sands, which make a bank on every side to Pact the adjacent Earth against their rage? Certainly no reason can be given,
Now suppose such a Decree, these inanimate Creatures obey it not out of election and choice, but being natural Agents, they work and move necessarily according to the affections and inclinations, which God hath created them with.
Now suppose such a decree, these inanimate Creatures obey it not out of election and choice, but being natural Agents, they work and move necessarily according to the affections and inclinations, which God hath created them with.
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So as the water being fluid, and heavy, would from a necessity of natural working, overflow and drown the Earth, did not God by his Providence continually work, establishing his Decree,
So as the water being fluid, and heavy, would from a necessity of natural working, overflow and drown the Earth, did not God by his Providence continually work, establishing his decree,
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and to that end governing these inanimate Creatures, contrary to their natural inclinations, that the World may be kept in order, knitted and jointed together;
and to that end governing these inanimate Creatures, contrary to their natural inclinations, that the World may be kept in order, knitted and jointed together;
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and the restraining and governing of their opposite qualities, that they shall not work according to their natural tendencies and inclinations to destroy the World,
and the restraining and governing of their opposite qualities, that they shall not work according to their natural tendencies and inclinations to destroy the World,
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Insects, and other creatures, that live on the Earth, and in the Air, which the Birds, and Fowls also do. 3. Such as have not only being, and life, and sense, but also Reason. These are (upon the Earth) only Men, and these only have Bodies.
Insects, and other creatures, that live on the Earth, and in the Air, which the Birds, and Fowls also do. 3. Such as have not only being, and life, and sense, but also Reason. These Are (upon the Earth) only Men, and these only have Bodies.
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to the taking of which, they are naturally inclined, by the passions of Hunger and Thirst: and by this Nourishment all know that all sorts of creatures are preserved,
to the taking of which, they Are naturally inclined, by the passion of Hunger and Thirst: and by this Nourishment all know that all sorts of creatures Are preserved,
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The Heathens lay under so much conviction of this, that their Poets feigned a Chariot of the Sun, which none but their God Phoebus could drive, without burning the World.
The heathens lay under so much conviction of this, that their Poets feigned a Chariot of the Sun, which none but their God Phoebus could drive, without burning the World.
or Who begot the drops of dew? Job 38.28, He causeth it to rain upon the earth, 26. He giveth rain, Jer. 5.24. He maketh lightnings with rain, Jer. 10.3;
or Who begotten the drops of due? Job 38.28, He Causes it to rain upon the earth, 26. He gives rain, Jer. 5.24. He makes lightnings with rain, Jer. 10.3;
Are there any amongst the vanities of the Gentiles that can cause rain? or can the Heavens give showers? Art not thou he, O Lord our God? therefore will we wait upon thee,
are there any among the vanities of the Gentiles that can cause rain? or can the Heavens give showers? Art not thou he, Oh Lord our God? Therefore will we wait upon thee,
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and the growing vertues of them, and by upholding the procreative vertue of birds, beasts, fishes, &c. without which those species would fail from the Earth,
and the growing Virtues of them, and by upholding the procreative virtue of Birds, beasts, Fish, etc. without which those species would fail from the Earth,
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God takes the glory of this, Job 38, Wilt thou hunt the prey for the Lion? or fill the appetite for the young Lion? V. 39, Who provideth for the Raven his food? when his young ones cry unto God,
God Takes the glory of this, Job 38, Wilt thou hunt the prey for the lion? or fill the appetite for the young lion? V. 39, Who Provideth for the Raven his food? when his young ones cry unto God,
V. 30, Thou renewest the face of the Earth. God at first said, Let the earth bring forth grass, Gen. 1.11. He sendeth the grass of the field, Deut. 11.15; He causeth it to grow for the cattel, and herb for the service of man.
V. 30, Thou renewest the face of the Earth. God At First said, Let the earth bring forth grass, Gen. 1.11. He sends the grass of the field, Deuteronomy 11.15; He Causes it to grow for the cattle, and herb for the service of man.
3 Concl. Thirdly, God preserveth living Creatures, by upholding those faculties in all living creatures, upon the operations of which their lives are preserved, their species are propagated,
3 Conclusio Thirdly, God Preserveth living Creatures, by upholding those faculties in all living creatures, upon the operations of which their lives Are preserved, their species Are propagated,
Now I would know by what this faculty is upheld, but by the concourse and daily operation of Providence? I do not intend to divert here into a Philosophical discourse, concerning the causes of a decay of our appetite.
Now I would know by what this faculty is upheld, but by the concourse and daily operation of Providence? I do not intend to divert Here into a Philosophical discourse, Concerning the Causes of a decay of our appetite.
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It is sufficient to tell you, that the causes may be various, and the variety of the causes, which may produce such an effect, is sufficient evidence, that nothing but the upholding power of Divine Providence can hinder it.
It is sufficient to tell you, that the Causes may be various, and the variety of the Causes, which may produce such an Effect, is sufficient evidence, that nothing but the upholding power of Divine Providence can hinder it.
but the possibility of such a thing, and that as an effect of various causes, evinceth a necessity of a daily influence of God upon us, to uphold this faculty in its vigour and efficacy, which ministreth to our nutrition.
but the possibility of such a thing, and that as an Effect of various Causes, evinceth a necessity of a daily influence of God upon us, to uphold this faculty in its vigour and efficacy, which Ministereth to our nutrition.
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and the variety of obstructions to which we are subject, must needs again acknowledg, that our Souls must be kept in life, our bodies in health, meerly by a Divine Power.
and the variety of obstructions to which we Are Subject, must needs again acknowledge, that our Souls must be kept in life, our bodies in health, merely by a Divine Power.
will be forced to acknowledg the incessant influence of Divine Providence, in upholding, and preserving both the being and well-being of every creature that hath a sensitive life.
will be forced to acknowledge the incessant influence of Divine Providence, in upholding, and preserving both the being and well-being of every creature that hath a sensitive life.
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Philosophy telleth us, that the nourishment of living bodies must be, 1. Something that hath a capacity to be turned into the substance of our bodies, else how can it nourish? Hence it is, that a man cannot feed,
Philosophy Telleth us, that the nourishment of living bodies must be, 1. Something that hath a capacity to be turned into the substance of our bodies, Else how can it nourish? Hence it is, that a man cannot feed,
or be nourished, by stones, or dirt: there is not in these things a capacity to be turned into humane flesh. 2. It must have something of contrariety in it to the body nourished, otherwise the stomach would make no alteration of it.
or be nourished, by stones, or dirt: there is not in these things a capacity to be turned into humane Flesh. 2. It must have something of contrariety in it to the body nourished, otherwise the stomach would make no alteration of it.
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2. A second principal Faculty by which the life of creatures is preserved, is that of Respiration or breathing, which is the motion of the breasts and lungs by which they draw in air,
2. A second principal Faculty by which the life of creatures is preserved, is that of Respiration or breathing, which is the motion of the breasts and lungs by which they draw in air,
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daily experience we have of this in persons sick of Consumptions, or Asthma's, &c. When any living creature is once wholly deprived of this, it presently dieth. This God giveth and maintaineth:
daily experience we have of this in Persons sick of Consumptions, or Asthma's, etc. When any living creature is once wholly deprived of this, it presently Dieth. This God gives and maintaineth:
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Thou takest away their breath, and they die (saith the Psalmist), Psalm 104.29. God is said to be the God, who spreadeth forth the Earth, and that which cometh out of it;
Thou Takest away their breath, and they die (Says the Psalmist), Psalm 104.29. God is said to be the God, who spreadeth forth the Earth, and that which comes out of it;
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yea, and his daily Providence appeareth also in the preserving of the air which they suck in, ordinarily, from such affections and qualities as would destroy life in his creatures:
yea, and his daily Providence appears also in the preserving of the air which they suck in, ordinarily, from such affections and qualities as would destroy life in his creatures:
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I say, ordinarily, to except those special remissions of Divine Providence in this case, by which God sometimes punisheth persons and places by a noxious and infected air,
I say, ordinarily, to except those special remissions of Divine Providence in this case, by which God sometime Punisheth Persons and places by a noxious and infected air,
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And this sheweth us, how reasonable a thing it is, That all that hath breath should praise the Lord, according to the Psalmists exhortation, Psalm 150. 3. A third principal Faculty, necessary to the upholding of the life and being of creatures, is that by which they sleep, and take their alternate rest:
And this shows us, how reasonable a thing it is, That all that hath breath should praise the Lord, according to the Psalmists exhortation, Psalm 150. 3. A third principal Faculty, necessary to the upholding of the life and being of creatures, is that by which they sleep, and take their alternate rest:
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Experience tells us, that we can live very little while without sleep; we must therefore have a power to sleep. There is no living creature that is always asleep, or always awake;
Experience tells us, that we can live very little while without sleep; we must Therefore have a power to sleep. There is no living creature that is always asleep, or always awake;
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Sleep is a cessation of the common sense and the exterior senses from action. The Eye seeth not, the Ear heareth not, &c. Now this is caused (say the Philosophers) from the ascending up of vapors out of the stomach, which stop the passage of the animal spirits from the brain;
Sleep is a cessation of the Common sense and the exterior Senses from actium. The Eye sees not, the Ear hears not, etc. Now this is caused (say the Philosophers) from the ascending up of vapours out of the stomach, which stop the passage of the animal spirits from the brain;
he that made the deep sleep at first to fall upon Adam in the day in which he was created, Gen. 2.21; makes ordinary sleep to fall upon all living creatures.
he that made the deep sleep At First to fallen upon Adam in the day in which he was created, Gen. 2.21; makes ordinary sleep to fallen upon all living creatures.
And thus I have shewed you, how God preserveth both man and beast, by upholding and preserving those powers and faculties in their Bodies, by which they are kept in life, and their Being is preserved.
And thus I have showed you, how God Preserveth both man and beast, by upholding and preserving those Powers and faculties in their Bodies, by which they Are kept in life, and their Being is preserved.
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and made every creature to be brought forth with, without which it could not grow beyond its proportion in the first day of its production into the World.
and made every creature to be brought forth with, without which it could not grow beyond its proportion in the First day of its production into the World.
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This is that which the Philosopher calls Facultatem Auctricem; the power by which the living creature grows and increaseth to a just perfection and measure.
This is that which the Philosopher calls Facultatem Auctricem; the power by which the living creature grows and increases to a just perfection and measure.
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It is true, man and beast grows to both their just dimensions by a natural faculty; mans growth stops at thirty years, or under, by a natural Law. But God at first created in them this Natural faculty;
It is true, man and beast grows to both their just dimensions by a natural faculty; men growth stops At thirty Years, or under, by a natural Law. But God At First created in them this Natural faculty;
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and God by a daily concourse of his Providence upholdeth, enliveneth, and assisteth this natural faculty, and by this particular act of his Providence he doth preserve and uphold both man and beast,
and God by a daily concourse of his Providence upholds, enliveneth, and assisteth this natural faculty, and by this particular act of his Providence he does preserve and uphold both man and beast,
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3. But thirdly, Supposing all living creatures preserv'd and upheld in their several lives and beings by Gods upholding and preserving those several powers and faculties in the object of their nourishment, by which they are made fit nourishment for their bodies:
3. But Thirdly, Supposing all living creatures preserved and upheld in their several lives and beings by God's upholding and preserving those several Powers and faculties in the Object of their nourishment, by which they Are made fit nourishment for their bodies:
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and those several faculties in their bodies, which are the subjects to be nourished, by vertue of which they desire their due food, concoct, digest it, &c. and to uphold the just proportions of creatures in the World, by preserving and upholding in them that faculty by which they dilate themselves, grow,
and those several faculties in their bodies, which Are the subject's to be nourished, by virtue of which they desire their due food, concoct, digest it, etc. and to uphold the just proportions of creatures in the World, by preserving and upholding in them that faculty by which they dilate themselves, grow,
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It is as true of other creatures as of man; He turneth a fruitful land into barrenness, Psalm 107.34. It was Gods Promise, Exod. 23.26, There shall nothing cast her young, nor be barren in thy land.
It is as true of other creatures as of man; He turns a fruitful land into Barrenness, Psalm 107.34. It was God's Promise, Exod 23.26, There shall nothing cast her young, nor be barren in thy land.
The flocks of the field and of the air, the herds of Cattel, the multitudes of Fish in the waters, the numberless Families of the Earth, they are all preserved by the daily concurrence of Divine Providence, in the upholding of that natural power and vertue with which he hath created them, by which they propagate their species: by the propagation of which,
The flocks of the field and of the air, the herds of Cattle, the Multitudes of Fish in the waters, the numberless Families of the Earth, they Are all preserved by the daily concurrence of Divine Providence, in the upholding of that natural power and virtue with which he hath created them, by which they propagate their species: by the propagation of which,
The Herb hath only a vegetative soul, by vertue of which it grows, buds, blossoms, produceth its seed, &c. The beasts have a sensitive soul, which works a little further:
The Herb hath only a vegetative soul, by virtue of which it grows, buds, blossoms, Produceth its seed, etc. The beasts have a sensitive soul, which works a little further:
but he concurreth with his Providence both to uphold the faculty in the soul, and to keep the several Organs in tune and order, that by and through them as means, those faculties might be exercised;
but he concurreth with his Providence both to uphold the faculty in the soul, and to keep the several Organs in tune and order, that by and through them as means, those faculties might be exercised;
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and as the upholding both the faculties and Organs, or instruments, the bodily members, by which they are exercised in their due state, is the cause why we hear, see, tast, &c. so Gods withholding that concurrence,
and as the upholding both the faculties and Organs, or Instruments, the bodily members, by which they Are exercised in their due state, is the cause why we hear, see, taste, etc. so God's withholding that concurrence,
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as to some individual persons, is the reason why some are deaf, blind, &c. For though there be second causes of these infirmities, decays and weaknesses in humane bodies,
as to Some Individu Persons, is the reason why Some Are deaf, blind, etc. For though there be second Causes of these infirmities, decays and Weaknesses in humane bodies,
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and this is as true also of the Locomotive faculty, the power in man or beasts to move from one place to another for their food and dispatch of business:
and this is as true also of the Locomotive faculty, the power in man or beasts to move from one place to Another for their food and dispatch of business:
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or ruptures of joints or bones, or the incumbrances of troublesome humours; the keeping of which freedom dependeth upon the influence of the Divine Power;
or ruptures of Joints or bones, or the encumbrances of troublesome humours; the keeping of which freedom dependeth upon the influence of the Divine Power;
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and thus, requiritur continuus tam verbi conservatricis, quam creatricis influxus, to preserve man and beast, there is required as well a continual influence of the upholding-word,
and thus, requiritur continuus tam verbi conservatricis, quam creatricis Influxus, to preserve man and beast, there is required as well a continual influence of the upholding-word,
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4. A fourth Act by which God preserveth both man and beast, is Gods discovering to his creatures the vertue of other creatures, with which he hath created them,
4. A fourth Act by which God Preserveth both man and beast, is God's discovering to his creatures the virtue of other creatures, with which he hath created them,
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For the delivery of his creatures from diseases and accidents to which they are subjected, Mesua the great Arabian Doctor, is said to have cried out, That God alone doth heal sicknesses and diseases.
For the delivery of his creatures from diseases and accidents to which they Are subjected, Mesua the great Arabian Doctor, is said to have cried out, That God alone does heal Sicknesses and diseases.
if by his fall he had not disordered the crasis or temperament of his bodily humours, corrupted the air, brought a curse upon the Earth, which hath ever since brought forth as well bryers and thorns to prick and offend his flesh,
if by his fallen he had not disordered the crasis or temperament of his bodily humours, corrupted the air, brought a curse upon the Earth, which hath ever since brought forth as well briers and thorns to prick and offend his Flesh,
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Man is subject to a variety of diseases in all parts of his body, from the predominance of humours, the ill affections of the air, of his food, &c. The Heathens had some notion of this:
Man is Subject to a variety of diseases in all parts of his body, from the predominance of humours, the ill affections of the air, of his food, etc. The heathens had Some notion of this:
Their Elegant Poet cries out, Audax Japete Genus Ignem fraude malâ Gentibus intulit Post ignem aetheriâ domo Subductum macies, & nova febrium, Terris in cubuit cohors, &c. That was their Fiction;
Their Elegant Poet cries out, Audax Japete Genus Ignem fraud malâ Gentibus intulit Post Ignem aetheriâ domo Subductum macies, & nova febrium, Terris in cubuit Cohors, etc. That was their Fiction;
and so became subject to sicknesses, unto death, &c. Yea, so subject are we, that if every one that falls sick should die, men especially would fail from the Earth;
and so became Subject to Sicknesses, unto death, etc. Yea, so Subject Are we, that if every one that falls sick should die, men especially would fail from the Earth;
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but to prevent this, as God in the day when he made Heaven and Earth, created divers qualities in his creatures, by which they have a sanative or healing vertue for various Diseases:
but to prevent this, as God in the day when he made Heaven and Earth, created diverse qualities in his creatures, by which they have a sanative or healing virtue for various Diseases:
and we may reasonably so conclude, when we find the Prophet, Isaiah, ch. 27. v. 29, affirming it concerning the discretion of the Thresher, not threshing the fitches, nor turning the Cart-wheel upon the Cummin;
and we may reasonably so conclude, when we find the Prophet, Isaiah, changed. 27. v. 29, affirming it Concerning the discretion of the Thresher, not threshing the fitches, nor turning the Cart-wheel upon the Cummin;
God must uphold the healing-vertue in the Medicine when used by them, and the faculties also in their Patients, by which they must be inabled to take, use,
God must uphold the healing-vertue in the Medicine when used by them, and the faculties also in their Patients, by which they must be enabled to take, use,
and apply the Medicines they administer And thus now have I shewed you, how God by the ordinary workings of his Providenee, every day worketh in the preserving man and beast, consider'd as Individuals.
and apply the Medicines they administer And thus now have I showed you, how God by the ordinary workings of his Providence, every day works in the preserving man and beast, considered as Individuals.
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5. But as in the production of things into being, notwithstanding the ordinary rule and law of Nature generally observed, there are some Anomalies or deviations; so in the preservings of the creature, in the workings of Divine Providence, God who will not be tracked in any of his ways, maketh some Anomalies, turns out of his ordinary road in some special cases.
5. But as in the production of things into being, notwithstanding the ordinary Rule and law of Nature generally observed, there Are Some Anomalies or deviations; so in the preservings of the creature, in the workings of Divine Providence, God who will not be tracked in any of his ways, makes Some Anomalies, turns out of his ordinary road in Some special cases.
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The Bodies of some of his people shall be sometimes upheld a long time without nourishment, without natural Rest, without sensible breathing; healed without proper applications of Physick.
The Bodies of Some of his people shall be sometime upheld a long time without nourishment, without natural Rest, without sensible breathing; healed without proper applications of Physic.
Many instances of which we have in the story of the Evangelists, and of the Acts of the Apostles: but these are ertraordinary and special; and my business is not to discourse those workings of Providence which are unaccountable to us.
Many instances of which we have in the story of the Evangelists, and of the Acts of the Apostles: but these Are ertraordinary and special; and my business is not to discourse those workings of Providence which Are unaccountable to us.
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I must further consider him as a political creature, involved in Society, and shew you the workings of Divine Providence in preserving Bodies-Politick, and the Societies of men:
I must further Consider him as a political creature, involved in Society, and show you the workings of Divine Providence in preserving Bodies-politic, and the Societies of men:
and needs must his Being be an active working Being, if (as my Text saith) he preserveth man and beast. They in all places have need of the Activity of God every hour, every moment.
and needs must his Being be an active working Being, if (as my Text Says) he Preserveth man and beast. They in all places have need of the Activity of God every hour, every moment.
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3. Thirdly, This may teach you to apprehend the great God, as the Psalmist doth describe him, Psalm 113.5, 6, Who is like unto the Lord our God, who dwelleth on high:
3. Thirdly, This may teach you to apprehend the great God, as the Psalmist does describe him, Psalm 113.5, 6, Who is like unto the Lord our God, who dwells on high:
and of the gnat, who hath given them life? Consider but any little beast, what you will, who hath made them? upon Psal. 147. The usual prejudice against this Doctrine in our thoughts is, that it seems to be an employment too low for the great God, to uphold the faculties of the meaner and more dishonourable part of his creatures: but Ambrose answers it well.
and of the gnat, who hath given them life? Consider but any little beast, what you will, who hath made them? upon Psalm 147. The usual prejudice against this Doctrine in our thoughts is, that it seems to be an employment too low for the great God, to uphold the faculties of the meaner and more dishonourable part of his creatures: but Ambrose answers it well.
in the mean time how doth God humble himself in these his acts of Providence? Who is like unto our God, who humbleth himself thus to behold, and look upon;
in the mean time how does God humble himself in these his acts of Providence? Who is like unto our God, who Humbleth himself thus to behold, and look upon;
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have we a power to move our tongue to speak, our feet to walk, our body to any natural actions? all this is from the Lord, who is wonderful in working.
have we a power to move our tongue to speak, our feet to walk, our body to any natural actions? all this is from the Lord, who is wondered in working.
Why do they go on despising the riches of his goodness, and forbearance and long-suffering, not knowing that the goodness of God leadeth them to repentance? but after the hardness and impenitency of their hearts treasure up unto themselves wrath against the day of wrath,
Why do they go on despising the riches of his Goodness, and forbearance and long-suffering, not knowing that the Goodness of God leads them to Repentance? but After the hardness and impenitency of their hearts treasure up unto themselves wrath against the day of wrath,
If a man would sit down, and think how many bones are in the body of a man, a dislocation of any of which would make his life, without speedy help, very uncomfortable to him; how many nerves, arteries, muscles;
If a man would fit down, and think how many bones Are in the body of a man, a dislocation of any of which would make his life, without speedy help, very uncomfortable to him; how many nerves, arteries, muscles;
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he would think the life, the health of every day almost a miracle, and cry out, O Lord, I will praise thee, for I am fearfully and wonderfully preserved: we live by a miracle almost every hour.
he would think the life, the health of every day almost a miracle, and cry out, Oh Lord, I will praise thee, for I am fearfully and wonderfully preserved: we live by a miracle almost every hour.
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I remember a passage God useth to his ancient people the Jews, Hos. 2.9, She did not know that I gave her her corn, wine and oyl, which she prepared for Baal;
I Remember a passage God uses to his ancient people the jews, Hos. 2.9, She did not know that I gave her her corn, wine and oil, which she prepared for Baal;
Doth the man who useth his tongue to lying, cursing, swearing, blaspheming, reviling, know that it is God that upholdeth that faculty by which he speaketh? Doth the glutton and the drunkard know that it is God that gives him an appetite, a power of concoction,
Does the man who uses his tongue to lying, cursing, swearing, blaspheming, reviling, know that it is God that upholds that faculty by which he speaks? Does the glutton and the drunkard know that it is God that gives him an appetite, a power of concoction,
and a power to move that hand, which from the malice of his heart he stretcheth out to work iniquity? Oh! what a daring of an holy and righteous God must all sinning with our bodily members be!
and a power to move that hand, which from the malice of his heart he Stretcheth out to work iniquity? Oh! what a daring of an holy and righteous God must all sinning with our bodily members be!
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Methinks the bold and daring sinner should think with himself these two things. 1. That he who gave him these natural powers, can also at pleasure take them away.
Methinks the bold and daring sinner should think with himself these two things. 1. That he who gave him these natural Powers, can also At pleasure take them away.
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If any of you lent your hand to one that were blind, or lame, and he should spit in your face, revile you, &c. would not you think it a strange daring of you? Oh! what a daring of an holy, just,
If any of you lent your hand to one that were blind, or lame, and he should spit in your face, revile you, etc. would not you think it a strange daring of you? Oh! what a daring of an holy, just,
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or a power, or faculty of his Soul, knowingly, and presumptuously to sin against God? Thus this Doctrine may serve to defame sin to every ingenuous soul,
or a power, or faculty of his Soul, knowingly, and presumptuously to sin against God? Thus this Doctrine may serve to defame since to every ingenuous soul,
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to which I now come, to shew you how far what you have heard may be useful. 2. To promove piety, and that both in the internal and external acts of it, in the more immediate acts of homage, which we are to pay to God,
to which I now come, to show you how Far what you have herd may be useful. 2. To promove piety, and that both in the internal and external acts of it, in the more immediate acts of homage, which we Are to pay to God,
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It is not hard to understand upon this hypothesis, that God doth thus concur in the assistance of all our natural faculties, in order to the preserving of us,
It is not hard to understand upon this hypothesis, that God does thus concur in the assistance of all our natural faculties, in order to the preserving of us,
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doest thou not remember it is God that must concur to give thee sleep in the night, a power to breath, to move, to work, to eat, to drink, &c. and give me leave to tell you,
dost thou not Remember it is God that must concur to give thee sleep in the night, a power to breath, to move, to work, to eat, to drink, etc. and give me leave to tell you,
So give me leave to tell you, it is not by your own power, nor by the meer vertue of your own faculties, with which you are born, that you sleep, walk, discourse, work,
So give me leave to tell you, it is not by your own power, nor by the mere virtue of your own faculties, with which you Are born, that you sleep, walk, discourse, work,
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Particularly, you may hence conclude the reasonableness of that Religious custom, (which some have bruitishly cast off) begging a blessing upon your meat at meals,
Particularly, you may hence conclude the reasonableness of that Religious custom, (which Some have brutishly cast off) begging a blessing upon your meat At meals,
may I not therefore with the Apostle conclude, Rom. 12.1, I beseech you therefore brethren, by the mercies of God, that you present your bodies as a living sacrifice, holy acceptable unto God, which is your reasonable service.
may I not Therefore with the Apostle conclude, Rom. 12.1, I beseech you Therefore brothers, by the Mercies of God, that you present your bodies as a living sacrifice, holy acceptable unto God, which is your reasonable service.
it is therefore but a reasonable Service. It is reasonable that he who planteth a Vineyard, who dresseth, keepeth, and preserveth it every day, should have some of the fruit thereof.
it is Therefore but a reasonable Service. It is reasonable that he who plants a Vineyard, who dresseth, Keepeth, and Preserveth it every day, should have Some of the fruit thereof.
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Which of you planteth a Vineyard, and Orchard, &c. and eateth not of the fruit thereof? But I shall add no more to this first part of my Discourse, concerning Gods preserving Providence.
Which of you plants a Vineyard, and Orchard, etc. and Eateth not of the fruit thereof? But I shall add no more to this First part of my Discourse, Concerning God's preserving Providence.
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I AM discoursing concerning the first mentioned great Act of Providence, in the Preservation both of man and beast, Ʋpholding all things by the word of his power.
I AM discoursing Concerning the First mentioned great Act of Providence, in the Preservation both of man and beast, Ʋpholding all things by the word of his power.
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as a spiritual creature; capable of Divine Grace, and divers spiritual Habits, things which accompany salvation, and make him fit for the Kingdom of God, and preparing him for that blessed Eternity, which is the end of our hopes.
as a spiritual creature; capable of Divine Grace, and diverse spiritual Habits, things which accompany salvation, and make him fit for the Kingdom of God, and preparing him for that blessed Eternity, which is the end of our hope's.
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We are (saith the Apostle) kept by the power of God through faith to salvation, 1 Pet. 1.5. My last Discourse shewed you no more than the particular workings of Divine Providence, in preserving and upholding the natural world. Let me now shew you the workings of it, in preserving and upholding the Political, and Spiritual World.
We Are (Says the Apostle) kept by the power of God through faith to salvation, 1 Pet. 1.5. My last Discourse showed you no more than the particular workings of Divine Providence, in preserving and upholding the natural world. Let me now show you the workings of it, in preserving and upholding the Political, and Spiritual World.
Governours must be spirited for the exercise of Government, and the Governed must be spirited for obedience. Both these are from the Lord, who is wonderful in working. Every one is not fit to govern;
Governors must be spirited for the exercise of Government, and the Governed must be spirited for Obedience. Both these Are from the Lord, who is wondered in working. Every one is not fit to govern;
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or from the time they are called to that exercise, as it is said of Saul, 1 Sam. 10.9, when Samuel had anointed him to be King over Israel, God gave him another heart.
or from the time they Are called to that exercise, as it is said of Saul, 1 Sam. 10.9, when Samuel had anointed him to be King over Israel, God gave him Another heart.
a spirit of counsel, and might, is necessary for a good civil Government. Joshua the Son of Nun, was full of the spirit of wisdom, Deut. 34 9. Every man in a Kingdom,
a Spirit of counsel, and might, is necessary for a good civil Government. joshua the Son of Nun, was full of the Spirit of Wisdom, Deuteronomy 34 9. Every man in a Kingdom,
there have been Princes in the World of mean parts, courage, &c. which ordinarily happens when God hath a quarrel with a people, Eccl. 10.16, 17, Wo to thee, O Land,
there have been Princes in the World of mean parts, courage, etc. which ordinarily happens when God hath a quarrel with a people, Ecclesiastes 10.16, 17, Woe to thee, Oh Land,
2. It is much seen in Elective governments. God by his Providence directeth, and disposeth the Electors to the choice of such persons as he hath prepared with such a spirit;
2. It is much seen in Elective governments. God by his Providence directeth, and Disposeth the Electors to the choice of such Persons as he hath prepared with such a Spirit;
or (except in cases where God hath a design by unworthy Governours to chastise a sinful people) when they are chosen, he giveth unto them such a spirit,
or (except in cases where God hath a Design by unworthy Governors to chastise a sinful people) when they Are chosen, he gives unto them such a Spirit,
the Lord by his Providence holds them in as the Horse and the Mule with bit and bridle. When God thinks fit for the punishment of persons or Nations but a little to let loose the Reins, we see what brutish passions do discover themselves in men;
the Lord by his Providence holds them in as the Horse and the Mule with bit and bridle. When God thinks fit for the punishment of Persons or nations but a little to let lose the Reins, we see what brutish passion do discover themselves in men;
But supposing no errours in Governours, that yet multitudes of people should be so willingly subject (and yet few of them for conscience sake) must needs come from the Lords influence, who is wonderful in the working for the preserving of the Politick Societies of men, which without a Political order or Government could not stand.
But supposing no errors in Governors, that yet Multitudes of people should be so willingly Subject (and yet few of them for conscience sake) must needs come from the lords influence, who is wondered in the working for the preserving of the Politic Societies of men, which without a Political order or Government could not stand.
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the Book of this, the King of Israel was always to have before him, and he was to read in it all the days of his life, Deut. 17.19. Jos. 1.8. The Divine Law concerns some generals;
the Book of this, the King of Israel was always to have before him, and he was to read in it all the days of his life, Deuteronomy 17.19. Jos. 1.8. The Divine Law concerns Some generals;
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In the making of which the Providence of God, and his influence is wonderfully seen, upholding the reason of the Lawmakers to the making of such Laws as are necessary and expedient,
In the making of which the Providence of God, and his influence is wonderfully seen, upholding the reason of the Lawmakers to the making of such Laws as Are necessary and expedient,
but yet there is such an ordinary influence of Divine Providence, that although some Kingdoms and Commonwealths in a Superfoetation of Laws may have some wicked and impious, others foolish and insignificant;
but yet there is such an ordinary influence of Divine Providence, that although Some Kingdoms and Commonwealths in a Superfoetation of Laws may have Some wicked and impious, Others foolish and insignificant;
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as to the discretion he useth, by the Lord of Hosts, who is wonderful in counsel, and excellent in working (which the Prophet asserteth, Isa. 28.23, 24, 25, 26, 27, 28.) Then certainly the hearts of those who are instructed to the making of Rules for the Government of the great bodies of his people, are instructed also from the Lord, who is great in Wisdom, and wonderful in Counsel.
as to the discretion he uses, by the Lord of Hosts, who is wondered in counsel, and excellent in working (which the Prophet Asserteth, Isaiah 28.23, 24, 25, 26, 27, 28.) Then Certainly the hearts of those who Are instructed to the making of Rules for the Government of the great bodies of his people, Are instructed also from the Lord, who is great in Wisdom, and wondered in Counsel.
3. A third thing wherein the Providence of God is seen in the preserving of these Societies, is, In the ordinary silencing of those passions in men, which disorder and disturb all Government.
3. A third thing wherein the Providence of God is seen in the preserving of these Societies, is, In the ordinary silencing of those passion in men, which disorder and disturb all Government.
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We justly look upon it as a merciful piece of Divine Providence, to conceal from some beasts of great use in our lives their own strength, which if known to them, would make them our masters.
We justly look upon it as a merciful piece of Divine Providence, to conceal from Some beasts of great use in our lives their own strength, which if known to them, would make them our Masters.
and the bridle of Divine Providence, by which God keeps them in and silenceth their passions, which if let loose, would quickly turn all into a tumult and confusion.
and the bridle of Divine Providence, by which God keeps them in and silenceth their passion, which if let lose, would quickly turn all into a tumult and confusion.
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Whence is it but from this, that there are so few murthers, rapes, &c. no more thefts and acts of Violence? We see the fear of punishment will not restrain them,
Whence is it but from this, that there Are so few murders, rapes, etc. no more thefts and acts of Violence? We see the Fear of punishment will not restrain them,
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and the consideration how unreasonable multitudes appear in their fits of disorder, is enough to convince men, that the general tie of people have not reason enough to be a law unto themselves,
and the consideration how unreasonable Multitudes appear in their fits of disorder, is enough to convince men, that the general tie of people have not reason enough to be a law unto themselves,
4. A fourth thing wherein the power of Divine Providence is eminently seen in the preservation of Men, in their Political Societies, is in discovering the secret devices,
4. A fourth thing wherein the power of Divine Providence is eminently seen in the preservation of Men, in their Political Societies, is in discovering the secret devices,
I still understand this in ordinary causes. When God hath a design to punish a Senacherib, he suffers the plottings of his own sons to take effect against him.
I still understand this in ordinary Causes. When God hath a Design to Punish a Sennacherib, he suffers the plottings of his own Sons to take Effect against him.
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Solomon therefore gives good counsel, Eccles. 10.20, Curse not the King in thy thoughts, nor the rich (that is, the Ruler I conceive) in thy Bed-chamber: for a bird of the air shall carry the voice,
Solomon Therefore gives good counsel, Eccles. 10.20, Curse not the King in thy thoughts, nor the rich (that is, the Ruler I conceive) in thy Bedchamber: for a bird of the air shall carry the voice,
that is, it shall be discovered strangely and swiftly. What eminent instances of Divine Providence of this nature we had in our own Nation, especially in the reign of Queen Elizabeth, and the beginning of King James his reign.
that is, it shall be discovered strangely and swiftly. What eminent instances of Divine Providence of this nature we had in our own nation, especially in the Reign of Queen Elizabeth, and the beginning of King James his Reign.
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how often have we had this in our own story? 2. Sometimes their Countenances shall betray them, while they are just ready to strike the fatal stroke. 3. Sometimes a terror shall seize them,
how often have we had this in our own story? 2. Sometime their Countenances shall betray them, while they Are just ready to strike the fatal stroke. 3. Sometime a terror shall seize them,
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and their Daggers shall drop out of their hands. 4. Sometimes their own Letters shall destroy them (of which we had an eminent instance in the Powder-Treason, hatched by Papists in this Nation);
and their Daggers shall drop out of their hands. 4. Sometime their own Letters shall destroy them (of which we had an eminent instance in the Powder treason, hatched by Papists in this nation);
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and these ofttimes are men of great craft and subtilty, whose counsels yet, should they take effect, would ruin the body politick, which they pretend to serve,
and these ofttimes Are men of great craft and subtlety, whose Counsels yet, should they take Effect, would ruin the body politic, which they pretend to serve,
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Thus Haman shall be defeated in his designs, and it shall be his own lot to be hanged upon the Gallows which he had prepared for Mordecay: nor are these the only instances.
Thus Haman shall be defeated in his designs, and it shall be his own lot to be hanged upon the Gallows which he had prepared for Mordecai: nor Are these the only instances.
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till the period of a Nation comes (for Nations have their periods) he ballanceth all Political Societies one way or other, according to the variety of his infinite wisdom. 2. Another way is by Diversion; you have many instances of this in Scripture.
till the Period of a nation comes (for nations have their periods) he balanceth all Political Societies one Way or other, according to the variety of his infinite Wisdom. 2. another Way is by Diversion; you have many instances of this in Scripture.
How often hath God thus preserved us in Europe, from the overflowing flood of the Turks, by stirring up the Persians to invade him, by suffering rebellions amongst tho•e that are his own Subjects.
How often hath God thus preserved us in Europe, from the overflowing flood of the Turks, by stirring up the Persians to invade him, by suffering rebellions among tho•e that Are his own Subject's.
7. The last thing which I shall instance in, wherein the Providence of God is seen in the preserving of men in their Political Societies, is, in giving unto men wisdom,
7. The last thing which I shall instance in, wherein the Providence of God is seen in the preserving of men in their Political Societies, is, in giving unto men Wisdom,
Now, 1. The wisdom, by which men work in these several Arts, Mysteries, and Occupations, and by which men follow these several Trades, is from the Lord.
Now, 1. The Wisdom, by which men work in these several Arts, Mysteres, and Occupations, and by which men follow these several Trades, is from the Lord.
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And in cutting of stones, to set them, and in carving of wood, to make any manner of cunning work, Exod. 35.31, 32, 33, 34. and it is said, that God filled him and Aholiab with wisdom of heart to work all manner of work of the engraver, and of the cunning workman;
And in cutting of stones, to Set them, and in carving of wood, to make any manner of cunning work, Exod 35.31, 32, 33, 34. and it is said, that God filled him and Aholiab with Wisdom of heart to work all manner of work of the Engraver, and of the cunning workman;
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even of them that do any work, and devise any cunning work, v. 35. 2. The Providence of God in this thing is eminently discerned, in disposing men to these several employments.
even of them that do any work, and devise any cunning work, v. 35. 2. The Providence of God in this thing is eminently discerned, in disposing men to these several employments.
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So in bodies politick, as there is a great variety of members, so the several members of it are, by the wise Providence of God, disposed and inclined to the learning and practice of several Arts and Sciences, Trades and Occupations;
So in bodies politic, as there is a great variety of members, so the several members of it Are, by the wise Providence of God, disposed and inclined to the learning and practice of several Arts and Sciences, Trades and Occupations;
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another in gold and silver for Ornaments, and more fine and delicate uses. One man is disposed to study Physick, Law, Divinity, and cannot endure hard labour:
Another in gold and silver for Ornament, and more fine and delicate uses. One man is disposed to study Physic, Law, Divinity, and cannot endure hard labour:
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But we have yet a third capacity to consider him in, that is, his spiritual capacity, as a creature possessed of the grace of God, the Grace of Justification, and the Grace of Sanctification. As to this he is in a peculiar sense Gods creature, often, by Saint John, said to be born of God: and as to this likewise he is preserved by God, 1 Pet. 1.5, You are kept by the power of God, through faith to salvation.
But we have yet a third capacity to Consider him in, that is, his spiritual capacity, as a creature possessed of the grace of God, the Grace of Justification, and the Grace of Sanctification. As to this he is in a peculiar sense God's creature, often, by Saint John, said to be born of God: and as to this likewise he is preserved by God, 1 Pet. 1.5, You Are kept by the power of God, through faith to salvation.
Now that which I have to do is to consider, How the Providence of God worketh in upholding this noble creature in those individual souls, into which he hath breathed this breath of spiritual life.
Now that which I have to do is to Consider, How the Providence of God works in upholding this noble creature in those Individu Souls, into which he hath breathed this breath of spiritual life.
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It hath been a Question betwixt Arminians, Papists, and Calvinists, Whether there can be an intercision of the state of Justification? Whether a soul once justified can again be not justified? We say No. The gifts and callings of God are without repentance;
It hath been a Question betwixt Arminians, Papists, and Calvinists, Whither there can be an intercision of the state of Justification? Whither a soul once justified can again be not justified? We say No. The Gifts and callings of God Are without Repentance;
yet Gods gracious acts are repeated. Sin is not pardoned before it is committed; but when commited, it is pardoned by a repetition of an act of Grace. Justification speaks a state; this is not repeated:
yet God's gracious acts Are repeated. since is not pardoned before it is committed; but when committed, it is pardoned by a repetition of an act of Grace. Justification speaks a state; this is not repeated:
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2. God preserveth his Church and particular souls, as to their spiritual life, by a daily infusion of those habits of grace, which are necessary in those souls that are ordained unto life,
2. God Preserveth his Church and particular Souls, as to their spiritual life, by a daily infusion of those habits of grace, which Are necessary in those Souls that Are ordained unto life,
2. By perfecting their graces. The first respecteth the collective body of his Church, and is called in Scripture, an adding to the Church such as shall be saved;
2. By perfecting their graces. The First respecteth the collective body of his Church, and is called in Scripture, an adding to the Church such as shall be saved;
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and thus God hath a seed kept alive in the Earth. 2. God also doth it as to individuals, by a daily infusion of gracious habits, further strengthening and quickening them to their spiritual operations, Phil. 4.13, I can do all things (saith the Apostle) through Christ that strengtheneth me:
and thus God hath a seed kept alive in the Earth. 2. God also does it as to individuals, by a daily infusion of gracious habits, further strengthening and quickening them to their spiritual operations, Philip 4.13, I can do all things (Says the Apostle) through christ that strengtheneth me:
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3. Gods Providence in the preservation of men in their spiritual capacity, is seen, in the upholding and maintaining his word and ordinances, upon which the souls of his people live.
3. God's Providence in the preservation of men in their spiritual capacity, is seen, in the upholding and maintaining his word and ordinances, upon which the Souls of his people live.
By these things men live (saith Hezekiah). I know some interpret that passage concerning afflictions: but others concerning the promises. Now the Providence of God hath been,
By these things men live (Says Hezekiah). I know Some interpret that passage Concerning afflictions: but Others Concerning the promises. Now the Providence of God hath been,
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and is eminently seen, in maintaining of his word; the written word, the word preached; in taking care that his people have had a succession of Ministers.
and is eminently seen, in maintaining of his word; the written word, the word preached; in taking care that his people have had a succession of Ministers.
since, by a written word, and that most eminently, since the whole Scripture was written, since which time Prophecy; and unwritten Revelations are much ceased, not further to be expected.
since, by a written word, and that most eminently, since the Whole Scripture was written, since which time Prophecy; and unwritten Revelations Are much ceased, not further to be expected.
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In the Jewish Church, when the ordinary officers failed, and were corrupted, God from time to time raised them up Prophets, who were his extraordinary Embassadors to teach his people.
In the Jewish Church, when the ordinary Officers failed, and were corrupted, God from time to time raised them up prophets, who were his extraordinary ambassadors to teach his people.
4. The Providence of God is admirable in preserving man in his spiritual capacity, in the daily influence of his spirit attending his word, and sanctifying his institutions. The word is in it self but a dead letter;
4. The Providence of God is admirable in preserving man in his spiritual capacity, in the daily influence of his Spirit attending his word, and sanctifying his institutions. The word is in it self but a dead Letter;
I am not of their judgment, who think that there is such a constant concurrence and influence of the Spirit with the preaching of the Gospel, that if men will do what in them lies, they may repent, believe, &c. I know no Scripture which will justifie that notion;
I am not of their judgement, who think that there is such a constant concurrence and influence of the Spirit with the preaching of the Gospel, that if men will do what in them lies, they may Repent, believe, etc. I know no Scripture which will justify that notion;
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5. Lastly, The Providence of God preserveth men in their spiritual capacities, by supplying them with strength and succour against their spiritual enemies;
5. Lastly, The Providence of God Preserveth men in their spiritual capacities, by supplying them with strength and succour against their spiritual enemies;
He preserveth all men in their Political capacities, all his people in their Spiritual capacities. It is an ordinary observation in the Kingdoms and Empires of the world, that when they have grown to a great bigness, they have perished with their own bulk and weight.
He Preserveth all men in their Political capacities, all his people in their Spiritual capacities. It is an ordinary observation in the Kingdoms and Empires of the world, that when they have grown to a great bigness, they have perished with their own bulk and weight.
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And I remember the Historian speaks of it to the great honour, and as a wonderful thing, in one of the first Roman Kings, that he put the Roman Kingdom (it was no more then) into such an order, that it was governed as if it had been but one Family.
And I Remember the Historian speaks of it to the great honour, and as a wondered thing, in one of the First Roman Kings, that he put the Roman Kingdom (it was no more then) into such an order, that it was governed as if it had been but one Family.
But how much doth it speak the Glory and Majesty, the Immensity and Omnipresence, the Efficiency and Activity of God, who at the same time is working over all the Earth, in all the Empires and Kingdoms, in all the Cities and Towns in it, defeating Ahitophels, discovering Plots and Conspiracies, ruling the spirits of unruly men;
But how much does it speak the Glory and Majesty, the Immensity and Omnipresence, the Efficiency and Activity of God, who At the same time is working over all the Earth, in all the Empires and Kingdoms, in all the Cities and Towns in it, defeating Ahithophel, discovering Plots and Conspiracies, ruling the spirits of unruly men;
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and destroying one another, mutually to be subservient one to another? I say, how great? how wise? how infinite? how glorious in power must this God be?
and destroying one Another, mutually to be subservient one to Another? I say, how great? how wise? how infinite? how glorious in power must this God be?
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It is as much remarkable in our Political capacity. I remember, when Christ sent out his Disciples to Preach, he told them, That he sent them out as lambs amongst wolves.
It is as much remarkable in our Political capacity. I Remember, when christ sent out his Disciples to Preach, he told them, That he sent them out as Lambs among wolves.
It is true indeed, not only of Gospel-Preachers, but of all sober and vertuous men, that would live in the world but according to the Laws of Reason and Moral vertue. They are in the world as lambs amongst wolves:
It is true indeed, not only of Gospel preachers, but of all Sobrium and virtuous men, that would live in the world but according to the Laws of Reason and Moral virtue. They Are in the world as Lambs among wolves:
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and other enormities, and then stand and wonder at the Providence of God, that in any part of the world there is any thing of order and decorum observed, that men have any thing which they can call their own, that the lives of Princes or sober people are secured.
and other enormities, and then stand and wonder At the Providence of God, that in any part of the world there is any thing of order and decorum observed, that men have any thing which they can call their own, that the lives of Princes or Sobrium people Are secured.
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What can it be attributed to, but the mighty power of Divine Providence, that we have no more murthers, rapes, thefts, &c. we see laws, punishments will not restrain all,
What can it be attributed to, but the mighty power of Divine Providence, that we have no more murders, rapes, thefts, etc. we see laws, punishments will not restrain all,
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how, or whence is it, that they restrain any, or at any time? I will conclude this with what the Psalmist so often maketh the foot in that his admirable song of Providence, Psal. 107, Oh! that men would praise the Lord for his goodness,
how, or whence is it, that they restrain any, or At any time? I will conclude this with what the Psalmist so often makes the foot in that his admirable song of Providence, Psalm 107, Oh! that men would praise the Lord for his Goodness,
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that they have wise Magistrates, good Laws, that their lives are not Sacrificed to murtherers, that their houses are not fired, that their Wives and Virgins are not ravished, that they are disposed to Trades and Occupations:
that they have wise Magistrates, good Laws, that their lives Are not Sacrificed to murderers, that their houses Are not fired, that their Wives and Virgins Are not ravished, that they Are disposed to Trades and Occupations:
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But lastly, Let the Redeemed of the Lord, particularly, see and acknowledg the Providence of God, in the preserving of them in their spiritual capacities.
But lastly, Let the Redeemed of the Lord, particularly, see and acknowledge the Providence of God, in the preserving of them in their spiritual capacities.
It is a great mercy, and deserves a great acknowledgment, that we have our lives preserved, our estates preserved, our wives and daughters preserved. But oh!
It is a great mercy, and deserves a great acknowledgment, that we have our lives preserved, our estates preserved, our wives and daughters preserved. But o!
how much greater is it, that we have our state of Justification maintained? Our principles of Spiritual Operations, our habits of Grace, our power to repent, believe, love God, preserved;
how much greater is it, that we have our state of Justification maintained? Our principles of Spiritual Operations, our habits of Grace, our power to Repent, believe, love God, preserved;
that the influences of Grace are continued, that we have the Word and Ordinances preserved. Let the redeemed of the Lord say, his mercy endureth for ever; let them adore preserving-Providence:
that the influences of Grace Are continued, that we have the Word and Ordinances preserved. Let the redeemed of the Lord say, his mercy Endureth for ever; let them adore preserving-Providence:
I AM (as you know) discoursing concerning the Principal Acts of Actual Providence, which I told you were two: 1. Preservation, 2. Government. All things were at first created by a Divine word of Power: all things are preserved by a Divine Power;
I AM (as you know) discoursing Concerning the Principal Acts of Actual Providence, which I told you were two: 1. Preservation, 2. Government. All things were At First created by a Divine word of Power: all things Are preserved by a Divine Power;
and that not only as he is Superior to them, and greater than they are, but also as he is the efficient cause of all, the Creator of all things. But to speak more particularly:
and that not only as he is Superior to them, and greater than they Are, but also as he is the efficient cause of all, the Creator of all things. But to speak more particularly:
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He hath made all things for himself, and he doth all things for himself, for the fulfilling of his own Counsels and Will, in order to the glorifying of his holy Name.
He hath made all things for himself, and he does all things for himself, for the fulfilling of his own Counsels and Will, in order to the glorifying of his holy Name.
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all these (as I shall shew you) fall under the government of Providence. 1. The Beings and existences of his creatures, the production and cessation of them;
all these (as I shall show you) fallen under the government of Providence. 1. The Beings and existences of his creatures, the production and cessation of them;
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man only rebels, and is guilty of thousands of obliquities and Omissions. Now these also are under the government of Providence, some corrupt inclinations and lustings he restraineth;
man only rebels, and is guilty of thousands of obliquities and Omissions. Now these also Are under the government of Providence, Some corrupt inclinations and lustings he restraineth;
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whence is it, but from this Providence of God, that the wild Beasts are not multiplied to the destruction of man? that we are not so full of Lions, Bears, Tygers, Wolves, Foxes and other hurtful creatures,
whence is it, but from this Providence of God, that the wild Beasts Are not multiplied to the destruction of man? that we Are not so full of Lions, Bears, Tigers, Wolves, Foxes and other hurtful creatures,
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as we are of sheep and Neat-cattel, though many of them often bring forth young in greater plenty than those useful unto man? Thus also God ordereth the reasonable World:
as we Are of sheep and Neat-cattel, though many of them often bring forth young in greater plenty than those useful unto man? Thus also God Ordereth the reasonable World:
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God therefore in order to the Government of the Universe, as well as for the punishment of the multitude of sins committted in the Earth, limiteth the number of Individuals, and diminisheth them;
God Therefore in order to the Government of the Universe, as well as for the punishment of the multitude of Sins committed in the Earth, limiteth the number of Individuals, and diminisheth them;
such as those of War, Pestilence, and other fatal and Epidemical diseases, by which he not only serveth the great end of his glory in punishing the sins of men,
such as those of War, Pestilence, and other fatal and Epidemical diseases, by which he not only serves the great end of his glory in punishing the Sins of men,
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there are thousands of things, of which we can give no other account than that they cause such effects, they make such motions by an Ordinance of Nature, by a Law which God imprinted upon them in the day of their Creation;
there Are thousands of things, of which we can give no other account than that they cause such effects, they make such motions by an Ordinance of Nature, by a Law which God imprinted upon them in the day of their Creation;
3. A third thing wherein the Government of Providence is seen, is in the miraculous suspension of these natural Laws and Ordinances, according to the good pleasure of God.
3. A third thing wherein the Government of Providence is seen, is in the miraculous suspension of these natural Laws and Ordinances, according to the good pleasure of God.
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God suspendeth its motion in Joshuah's case, altereth it, and maketh it to come back in the case of Hezekiah, 2 Kings 20.10: by the Ordinance of Nature, the Earth brings forth her fruit, so doth the womb ordinarily;
God suspendeth its motion in Joshuah's case, altereth it, and makes it to come back in the case of Hezekiah, 2 Kings 20.10: by the Ordinance of Nature, the Earth brings forth her fruit, so does the womb ordinarily;
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men commit whoredom, yet do not encrease; they eat, and have not enough, Hos. 4.10. This both demonstrates the governance of Divine Providence, and also sheweth how God exerciseth it. This is a third Particular.
men commit whoredom, yet do not increase; they eat, and have not enough, Hos. 4.10. This both demonstrates the governance of Divine Providence, and also shows how God Exerciseth it. This is a third Particular.
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4. A fourth Particular, wherein God sheweth his Dominion over all, and exerciseth his Government over the whole Creation, is his influencing all creatures to their natural actions, either in a more ordinary, or extraordinary manner.
4. A fourth Particular, wherein God shows his Dominion over all, and Exerciseth his Government over the Whole Creation, is his influencing all creatures to their natural actions, either in a more ordinary, or extraordinary manner.
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but his extraordinary influencing of them to some motions and actions, which are not in a natural course and order, doth more eminently shew the Governing power of Divine Providence.
but his extraordinary influencing of them to Some motions and actions, which Are not in a natural course and order, does more eminently show the Governing power of Divine Providence.
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That Locusts and Caterpillers should feed upon grass and green herbs, this is but their natural motion and action according to their nature and the kind of their being;
That Locusts and Caterpillars should feed upon grass and green herbs, this is but their natural motion and actium according to their nature and the kind of their being;
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but that they should come in troops, and rather feed upon one place than upon another, till they had devoured all the grass and green herbs in Egypt, this was extraordinary:
but that they should come in troops, and rather feed upon one place than upon Another, till they had devoured all the grass and green herbs in Egypt, this was extraordinary:
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The same may be said for the Flies, Lice, Frogs, and other creatures used as a plague upon Pharaoh: but indeed this is rather a specialty of Providence,
The same may be said for the Flies, Lice, Frogs, and other creatures used as a plague upon Pharaoh: but indeed this is rather a specialty of Providence,
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5. A fifth act, by which the Providence of God exerciseth its governing power and influence, is, His daily raising up and influencing Governours for the Housholds and Societies of men,
5. A fifth act, by which the Providence of God Exerciseth its governing power and influence, is, His daily raising up and influencing Governors for the Households and Societies of men,
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The governing Providence of God, exerteth it self either more immediately, or mediately. Other creatures God ordinarily governeth by men: many of them, I mean, influencing man with Reason and Discretion, by which he ruleth, ordereth,
The governing Providence of God, exerteth it self either more immediately, or mediately. Other creatures God ordinarily Governs by men: many of them, I mean, influencing man with Reason and Discretion, by which he Ruleth, Ordereth,
lest they come near unto us, Psalm 32.9. The Whale is smitten with a spear, wild bulls and boars are hunted down, &c. The Ox is tamed and brought to serve our uses, who are much less in strength than he is.
lest they come near unto us, Psalm 32.9. The Whale is smitten with a spear, wild Bulls and boars Are hunted down, etc. The Ox is tamed and brought to serve our uses, who Are much less in strength than he is.
but whence have the Governours their wit and power, their wisdom and understanding, prompting them to make Laws acceptable to the greater part of Subjects,
but whence have the Governors their wit and power, their Wisdom and understanding, prompting them to make Laws acceptable to the greater part of Subject's,
and may make us to understand how we ought to be subject for conscience-sake, and for Gods sake in things commanded, which we cannot say are contrary to the Divine Law,
and may make us to understand how we ought to be Subject for Conscience-sake, and for God's sake in things commanded, which we cannot say Are contrary to the Divine Law,
As on the other side, it calls to Kings to be wise, and the Judges of the Earth to be instructed to serve the Lord with fear, and to rejoyce before him in their great capacities with trembling:
As on the other side, it calls to Kings to be wise, and the Judges of the Earth to be instructed to serve the Lord with Fear, and to rejoice before him in their great capacities with trembling:
and where that doth not give them particular direction to have the honour and glory of God yet in their Eye, to measure all their laws and actions according to that Rule;
and where that does not give them particular direction to have the honour and glory of God yet in their Eye, to measure all their laws and actions according to that Rule;
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6. A sixth particular act by which God providentially governeth the World, is, By influencing the souls of some in it to such actions as more immediately tend to his honour and glory.
6. A sixth particular act by which God providentially Governs the World, is, By influencing the Souls of Some in it to such actions as more immediately tend to his honour and glory.
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Without me (saith Christ) you can do nothing. God therefore, as to actions of this nature, doth influence the heart of man, making him willing and able; so that as to the event the actions are necessary,
Without me (Says christ) you can do nothing. God Therefore, as to actions of this nature, does influence the heart of man, making him willing and able; so that as to the event the actions Are necessary,
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stormy winds fulfilling his word, saith the Psalmist. The heavens declare the glory of God, the Earth sheweth his handy-work, Psalm 19.1. God hath made in the Heavens a tabernacle for the Sun, a course for the Moon and Stars:
stormy winds fulfilling his word, Says the Psalmist. The heavens declare the glory of God, the Earth shows his handiwork, Psalm 19.1. God hath made in the Heavens a tabernacle for the Sun, a course for the Moon and Stars:
the very complexions of them, their natural and necessary motions bring God abundance of glory. Now this ariseth from a necessary causation, they cannot but do it.
the very complexions of them, their natural and necessary motions bring God abundance of glory. Now this arises from a necessary causation, they cannot but do it.
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Now it pleaseth God to influence some of the children of men, to such actions as do truly and immediately tend to his glory, ex intentione agentis, from the intention, will and design of the agents;
Now it Pleases God to influence Some of the children of men, to such actions as doe truly and immediately tend to his glory, ex intention agentis, from the intention, will and Design of the agents;
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Joshua exhorteth Achan to confess his sin, and give glory to God: The Apostle saith, Rom. 4, That Abraham was strong in the faith, giving glory to God.
joshua exhorteth achan to confess his since, and give glory to God: The Apostle Says, Rom. 4, That Abraham was strong in the faith, giving glory to God.
7. A seventh act, by which God governeth the motions and actions of rational creatures. 1. His permission and overruling their oblique intentions and actions.
7. A seventh act, by which God Governs the motions and actions of rational creatures. 1. His permission and overruling their oblique intentions and actions.
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It is the great art and wisdom of a civil or military Governour, amongst men, to make use of the several humours and passions of those under his Command, to make them serve the great ends which he hath proposed to himself in his Government.
It is the great art and Wisdom of a civil or military Governor, among men, to make use of the several humours and passion of those under his Command, to make them serve the great ends which he hath proposed to himself in his Government.
Assyria shall be the instrument, therefore called, the rod of Gods anger, and the staff of his indignation. Possibly the inward cause moving the Assyrian, was his own lust, the enlargement of his Territories;
Assyria shall be the Instrument, Therefore called, the rod of God's anger, and the staff of his Indignation. Possibly the inward cause moving the assyrian, was his own lust, the enlargement of his Territories;
God in this doth with sinners, as the wise Faulconer doth with the Hawk: The Hawk is a bird of prey, a ravenous bird, that flyeth at the Pheasant or Partridg for it self, to satisfie its rapacious quality;
God in this does with Sinners, as the wise Falconer does with the Hawk: The Hawk is a bird of prey, a ravenous bird, that flies At the Pheasant or Partridge for it self, to satisfy its rapacious quality;
Only let me mind you again from hence, how great the God of Heaven must necessarily be, and that, not only in respect of the immensity of his Being, as he filleth Heaven and Earth;
Only let me mind you again from hence, how great the God of Heaven must necessarily be, and that, not only in respect of the immensity of his Being, as he fills Heaven and Earth;
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what are all these to the Lords Kingdom, who ruleth over all, and that after another manner than any Earthly Prince, who exerciseth a dominion over his Subjects and Vassals? how justly therefore is greatness ascribed unto God? and who is there that can be compared with him,
what Are all these to the lords Kingdom, who Ruleth over all, and that After Another manner than any Earthly Prince, who Exerciseth a dominion over his Subject's and Vassals? how justly Therefore is greatness ascribed unto God? and who is there that can be compared with him,
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who shall not fear before that God, whose throne is prepared in the heaven, and whose Kingdom ruleth over all? and for a free and voluntary subjection to him,
who shall not Fear before that God, whose throne is prepared in the heaven, and whose Kingdom Ruleth over all? and for a free and voluntary subjection to him,
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but as one who is a native Prince, and hath a rightful title, not to obey whom is the highest Rebellion, which Samuel compareth to the sin of witchcraft. But I must leave the distinct and full application of this Doctrine for a further discourse.
but as one who is a native Prince, and hath a rightful title, not to obey whom is the highest Rebellion, which Samuel compareth to the since of witchcraft. But I must leave the distinct and full application of this Doctrine for a further discourse.
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I Am at this time to make Application of what you have heard, concerning the Governing-Providence of God. I shall do it under three Heads, shewing you how it may be useful for Instruction, for Consolation, and for Exhortation.
I Am At this time to make Application of what you have herd, Concerning the Governing-Providence of God. I shall do it under three Heads, showing you how it may be useful for Instruction, for Consolation, and for Exhortation.
In the first place, you may conclude from hence, In what sense alone any thing can be said to be casual or necessary; what to determine concerning Chance, and Fortune, or Fate. As to the first I shall only lay down this Conclusion.
In the First place, you may conclude from hence, In what sense alone any thing can be said to be casual or necessary; what to determine Concerning Chance, and Fortune, or Fate. As to the First I shall only lay down this Conclusion.
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Concl. That although many things, as to our eyes, and apprehensions of them, may appear casual, yet there is nothing so with reference unto God, the first universal cause.
Conclusio That although many things, as to our eyes, and apprehensions of them, may appear casual, yet there is nothing so with Referente unto God, the First universal cause.
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so the same may be said of chance and fortune. He described chance well, that called it inopinatum rei eventum, an event of a thing which man thought not of;
so the same may be said of chance and fortune. He described chance well, that called it inopinatum rei Eventum, an event of a thing which man Thought not of;
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it is not inordinatus eventus, but inopinatus: there is no event of any thing that is a slip of Providence, not ordered and disposed by him, whose Kingdom ruleth over all. Beings and existences, motions and actions, yea, errours and obliquities;
it is not inordinatus eventus, but inopinatus: there is no event of any thing that is a slip of Providence, not ordered and disposed by him, whose Kingdom Ruleth over all. Beings and existences, motions and actions, yea, errors and obliquities;
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The Heathens ignorant of the true God, and of his influence on all things, devised such a blind God as Fortune; and assigned it a place amongst their other Idols:
The heathens ignorant of the true God, and of his influence on all things, devised such a blind God as Fortune; and assigned it a place among their other Idols:
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and to kill a man at work with him who had the Hatchet? such were the cases also mentioned, Numb. 35.22, 23. Casting a thing upon a man without laying of wait;
and to kill a man At work with him who had the Hatchet? such were the cases also mentioned, Numb. 35.22, 23. Casting a thing upon a man without laying of wait;
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or with any stone, wherewith a man may dye, seeing him not, nor seeking his harm: yet in these cases, Exod. 21.13, God is said to deliver the person slain into his hand, who involuntarily and unwarily hath been the cause of his death.
or with any stone, wherewith a man may die, seeing him not, nor seeking his harm: yet in these cases, Exod 21.13, God is said to deliver the person slave into his hand, who involuntarily and unwarily hath been the cause of his death.
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but in a fourth sense we shall find the word honest enough, and to destroy it, will ask better arguments than any they have yet favoured the world with.
but in a fourth sense we shall find the word honest enough, and to destroy it, will ask better Arguments than any they have yet favoured the world with.
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1. There is a Stoical fate. The Stoicks were a sort of ancient Philosophers; you read of their name in Scripture, Act. 17.18. They fancied an eternal necessity of things, Cui & Deum licet nolentem subesse fingebant nexum in rebus ipsis;
1. There is a Stoical fate. The Stoics were a sort of ancient Philosophers; you read of their name in Scripture, Act. 17.18. They fancied an Eternal necessity of things, Cui & God licet nolentem Subesse fingebant nexum in rebus Ipse;
these men indeed make God to be the ruler of the Stars, but the Stars to be the Rulers of mens motions and actions, according to that verse in credit amongst them, Astra regunt homines, sed regit astra Deus;
these men indeed make God to be the ruler of the Stars, but the Stars to be the Rulers of men's motions and actions, according to that verse in credit among them, Astra regunt homines, sed regit Astra Deus;
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this is called in Scripture Gods Covenant with day and night, heat and cold, summer and winter. Such a necessity all must acknowledg, in the operation of all natural agents;
this is called in Scripture God's Covenant with day and night, heat and cold, summer and winter. Such a necessity all must acknowledge, in the operation of all natural agents;
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4. But then, Lastly, There is a Theological or Christian fate, which is nothing but a necessity of event imposed upon things by the most holy, wise, eternal, free purpose,
4. But then, Lastly, There is a Theological or Christian fate, which is nothing but a necessity of event imposed upon things by the most holy, wise, Eternal, free purpose,
neither do we call it fate: In the mean time they are very ignorant, that cannot see the difference betwixt this necessity of events, and the Stoical fate.
neither do we call it fate: In the mean time they Are very ignorant, that cannot see the difference betwixt this necessity of events, and the Stoical fate.
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this necessity dependeth upon the will of God as the cause of it. 2. They made their fate pre-existent to God. 3. They asserted a fate that took away all the liberty of mans will.
this necessity dependeth upon the will of God as the cause of it. 2. They made their fate preexistent to God. 3. They asserted a fate that took away all the liberty of men will.
and in respect of the universal power, and influence of his Governing Providence; yet for such things as are done by us, they are not necessarily brought forth, but freely:
and in respect of the universal power, and influence of his Governing Providence; yet for such things as Are done by us, they Are not necessarily brought forth, but freely:
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The Doctrine of Gods Omniscience is evident from the work of Creation? He that made the Eye, shall he not see? He that made the Ear, shall he not hear? and it is evident from the work of Providence,
The Doctrine of God's Omniscience is evident from the work of Creation? He that made the Eye, shall he not see? He that made the Ear, shall he not hear? and it is evident from the work of Providence,
2. Secondly, It as much confirmeth us in the Doctrine of Gods Omnipotence. If his Kingdom ruleth over all: 1. He must have a power to Rule and govern all. 2. He must be in a capacity to exercise this power,
2. Secondly, It as much confirmeth us in the Doctrine of God's Omnipotence. If his Kingdom Ruleth over all: 1. He must have a power to Rule and govern all. 2. He must be in a capacity to exercise this power,
3. Thirdly, It may confirm you in the Activity of the Divine Essence. The Schoolmen say, That God is Totus Actus, wholly an Act, always moving, working, operating;
3. Thirdly, It may confirm you in the Activity of the Divine Essence. The Schoolmen say, That God is Totus Actus, wholly an Act, always moving, working, operating;
4. It confirms us in our belief of the Infinite wisdom of God. He is called, The only wise God, 1 Tim. 1.17, and Jude v. 25. This Doctrine concludes it.
4. It confirms us in our belief of the Infinite Wisdom of God. He is called, The only wise God, 1 Tim. 1.17, and U^de v. 25. This Doctrine concludes it.
but much more to govern the greater bodies of people, in Towns, Cities, Kingdoms, Empires, &c. Such a variety there is of motions, humours, passions and tempers of people:
but much more to govern the greater bodies of people, in Towns, Cities, Kingdoms, Empires, etc. Such a variety there is of motions, humours, passion and tempers of people:
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and to keep them in any order or decorum at all? In fine, Next to the work of Creation, there is nothing like the work of Providence well-studied to give a man the true notion of God,
and to keep them in any order or decorum At all? In fine, Next to the work of Creation, there is nothing like the work of Providence well-studied to give a man the true notion of God,
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and there is none so vile and wicked, but experienceth much (though many consider it not) of the good effects of this universal Dominion which God exerciseth.
and there is none so vile and wicked, but experienceth much (though many Consider it not) of the good effects of this universal Dominion which God Exerciseth.
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besides the restraint their Souls are under from putting out what natural power and strength they have beyond the Divine Law, doth most eminently demonstrate to them the good effects of the Lords Reign, and the necessity of it.
beside the restraint their Souls Are under from putting out what natural power and strength they have beyond the Divine Law, does most eminently demonstrate to them the good effects of the lords Reign, and the necessity of it.
Isa. 52.7, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation;
Isaiah 52.7, How beautiful upon the Mountains Are the feet of him that brings good tidings, that Publisheth peace, that brings good tidings of good, that Publisheth salvation;
that saith unto Zion, thy God reigneth? It is good news to all the World, that God reigneth; but particularly to Sion, to the Church and the people of God:
that Says unto Zion, thy God Reigneth? It is good news to all the World, that God Reigneth; but particularly to Sion, to the Church and the people of God:
to the whole visible Church it is good tidings, but particularly to the invisible part that is militant here on Earth, and the individual members thereof.
to the Whole visible Church it is good tidings, but particularly to the invisible part that is militant Here on Earth, and the Individu members thereof.
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1. This Doctrine first is of great use to comfort them against, and under all their disturbances for things which happen to the Church in general, or themselves in particular.
1. This Doctrine First is of great use to Comfort them against, and under all their disturbances for things which happen to the Church in general, or themselves in particular.
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Melancthon would often write very troubled Letters to Luther about the state of the Church affairs. Luther would constantly make use of this argument, from the Governing-Providence of God to support Melancthon. Melancthon (saith he), Let God alone to govern the World; The Lord reigneth.
Melanchthon would often write very troubled Letters to Luther about the state of the Church affairs. Luther would constantly make use of this argument, from the Governing-Providence of God to support Melanchthon. Melanchthon (Says he), Let God alone to govern the World; The Lord Reigneth.
Were we but rooted and grounded in the faith of this one Principle, That the Kingdom of God ruleth over all, and that he exerciseth a special care and Government relating to his Church,
Were we but rooted and grounded in the faith of this one Principle, That the Kingdom of God Ruleth over all, and that he Exerciseth a special care and Government relating to his Church,
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and ruleth the World with a special regard to the good of his little flock, we could neither be immoderately disturbed for the concern of the glory of God,
and Ruleth the World with a special regard to the good of his little flock, we could neither be immoderately disturbed for the concern of the glory of God,
nor yet for the Church of God. 1 Chron. 16.31, Let the heavens be glad, and let the earth rejoyce, and let men say amongst the Nations, the Lord reigneth;
nor yet for the Church of God. 1 Chronicles 16.31, Let the heavens be glad, and let the earth rejoice, and let men say among the nations, the Lord Reigneth;
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when they have done all they can, they will find, that the Lord reigneth. And this is enough to say unto Sion, or to any of her sons and daughters. Two things are sufficient in the most troublesom and tumultuous times to still, support,
when they have done all they can, they will find, that the Lord Reigneth. And this is enough to say unto Sion, or to any of her Sons and daughters. Two things Are sufficient in the most troublesome and tumultuous times to still, support,
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I remember a passage of Luther, Si nos ruamus, ruet Christus, unus Christus scilicet, magnus ille regnator mundi, &c. If we perish (saith he) Christ must fall too;
I Remember a passage of Luther, Si nos ruamus, ruet Christus, Unus Christus scilicet, magnus Isle regnator mundi, etc. If we perish (Says he) christ must fallen too;
so he is powerful, and hath a dominion over all beings, persons, things, &c. My father (saith Christ) is greater than all; none can pluck you out of my fathers hand.
so he is powerful, and hath a dominion over all beings, Persons, things, etc. My father (Says christ) is greater than all; none can pluck you out of my Father's hand.
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3. Lastly, It affords us a relief against the sad prospect we have almost continually before our eyes, of the malicious actions of wicked and ungodly men.
3. Lastly, It affords us a relief against the sad prospect we have almost continually before our eyes, of the malicious actions of wicked and ungodly men.
yet if he liveth an holy life, if he presseth Holiness in his Pulpit, and practiseth it in his Conversation, he maketh himself a prey to the common Enemies, both of Gospel, Faith and conversation? But trouble not your selves, Christians, The Lord reigneth;
yet if he lives an holy life, if he Presseth Holiness in his Pulpit, and Practiseth it in his Conversation, he makes himself a prey to the Common Enemies, both of Gospel, Faith and Conversation? But trouble not your selves, Christians, The Lord Reigneth;
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when the wicked bent their bows, and made their arrows ready upon the string, that they might privily shoot at the upright in heart, Psalm 11.2. When the foundations were destroyed, and the godly knew not what to do, what comfort at such a time? Observe the same Psalmist, v. 4, The Lord is in his holy temple, the Lords throne is in heaven:
when the wicked bent their bows, and made their arrows ready upon the string, that they might privily shoot At the upright in heart, Psalm 11.2. When the foundations were destroyed, and the godly knew not what to do, what Comfort At such a time? Observe the same Psalmist, v. 4, The Lord is in his holy temple, the lords throne is in heaven:
Every good Christian upon hearing this Doctrine concerning Gods providential Kingdom, should be saying, What now is my Duty? what ought I to do, if the Lord reigneth? I will tell you in five or six particulars,
Every good Christian upon hearing this Doctrine Concerning God's providential Kingdom, should be saying, What now is my Duty? what ought I to do, if the Lord Reigneth? I will tell you in five or six particulars,
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By Faith here, I understand not an assent to the Proposition of the word, nor yet a resting upon the person of the Mediator (which is the justifying-act of faith);
By Faith Here, I understand not an assent to the Proposition of the word, nor yet a resting upon the person of the Mediator (which is the justifying-act of faith);
a thing often called for in Scripture: Cast thy burthen on the Lord, Psal. 55.22. Casting all your care upon him, for he careth for you, 1 Pet. 5.7. Commit thy way unto the Lord, Psal. 37.5. So Job 5.8. Prov. 16.3. Sometimes it is called a Trusting in God, Psalm 4.5, and 7.1. Pro. 28.25. and 29.5. Isa. 57.13, &c. Power and Love are the things that support and justifie one in trusting and putting confidence in another.
a thing often called for in Scripture: Cast thy burden on the Lord, Psalm 55.22. Casting all your care upon him, for he Careth for you, 1 Pet. 5.7. Commit thy Way unto the Lord, Psalm 37.5. So Job 5.8. Curae 16.3. Sometime it is called a Trusting in God, Psalm 4.5, and 7.1. Pro 28.25. and 29.5. Isaiah 57.13, etc. Power and Love Are the things that support and justify one in trusting and putting confidence in Another.
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This Doctrine concerning the general Providence of God in governing all, justifies him as to his Power, to be the true and sole Object of our confidence.
This Doctrine Concerning the general Providence of God in governing all, Justifies him as to his Power, to be the true and sole Object of our confidence.
and a mans trust in them, oft-times is but like the Jews trusting in Egypt, which the Prophet compareth to a leaning to a bruised reed, and upon a broken staff, which are not able to bear the weight of a mans body;
and a men trust in them, ofttimes is but like the jews trusting in Egypt, which the Prophet compareth to a leaning to a Bruised reed, and upon a broken staff, which Are not able to bear the weight of a men body;
He made all things for himself: he preserveth, he governeth the World for himself. 2. That whereas God hath a twofold glory from his Creation, Passive, and Active:
He made all things for himself: he Preserveth, he Governs the World for himself. 2. That whereas God hath a twofold glory from his Creation, Passive, and Active:
God (if I may so speak) wrests his glory from others, as from Pharaoh, &c. God indeed in some sense may be said to be actively and voluntarily glorified by all Professors;
God (if I may so speak) wrists his glory from Others, as from Pharaoh, etc. God indeed in Some sense may be said to be actively and voluntarily glorified by all Professors;
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and can sincerely sum up all the desires of their Souls, in that one Petition, Let the Lord be glorified? surely, therefore the children of God have all obligations imaginable upon them under all vicissitudes of Providence, to trust in God,
and can sincerely sum up all the Desires of their Souls, in that one Petition, Let the Lord be glorified? surely, Therefore the children of God have all obligations imaginable upon them under all vicissitudes of Providence, to trust in God,
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We have reason in our distresses to seek unto God by Prayer, because the Lord reigneth; and it is an encouragement to us to seek him, because he reigneth: Whither should we go but unto him who hath power to help, save and deliver? Prayer therefore hath in all times of distress been the Refuge of Gods people.
We have reason in our Distresses to seek unto God by Prayer, Because the Lord Reigneth; and it is an encouragement to us to seek him, Because he Reigneth: Whither should we go but unto him who hath power to help, save and deliver? Prayer Therefore hath in all times of distress been the Refuge of God's people.
It was a sad time with David, Psalm 109.4, The mouth of the wicked, and of the deceitful (saith he, v. 2, 3.) are opened against me; they have spoken against me with a lying tongue.
It was a sad time with David, Psalm 109.4, The Mouth of the wicked, and of the deceitful (Says he, v. 2, 3.) Are opened against me; they have spoken against me with a lying tongue.
for my love they are my adversaries, but I give my self unto Prayer, v. 4. Luther, when he was in any strait, was wont to say, I will go and tell my God of it.
for my love they Are my Adversaries, but I give my self unto Prayer, v. 4. Luther, when he was in any strait, was wont to say, I will go and tell my God of it.
The earthly Prince looketh that you should acknowledg your peace, your trade to his Government; but he is but the instrument of God in bringing these things.
The earthly Prince looks that you should acknowledge your peace, your trade to his Government; but he is but the Instrument of God in bringing these things.
he gives thee power to get riches, (saith Moses): I am sure the people of God have more special reason to acknowledg God in all their peace and prosperity.
he gives thee power to get riches, (Says Moses): I am sure the people of God have more special reason to acknowledge God in all their peace and Prosperity.
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yea, •o fiery trials, as well as other men, yea, in greater degrees than others: hence the Apostle calleth to them, to let patience have its perfect work.
yea, •o fiery trials, as well as other men, yea, in greater Degrees than Others: hence the Apostle calls to them, to let patience have its perfect work.
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1. As it showeth you, that all your afflictions (be they of what sort and kind they will) are from the Lord, Job 5.6, Afflictions cometh not out of the dust;
1. As it Showeth you, that all your afflictions (be they of what sort and kind they will) Are from the Lord, Job 5.6, Afflictions comes not out of the dust;
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and is the wise issue of his Providence in the Government of the World: we have therefore no reason to fret and vex our selves against instruments. They are but instruments.
and is the wise issue of his Providence in the Government of the World: we have Therefore no reason to fret and vex our selves against Instruments. They Are but Instruments.
which glory of his being the highest design of his people, all things must necessarily tend to their good, to that which they above all things desire and seek after.
which glory of his being the highest Design of his people, all things must necessarily tend to their good, to that which they above all things desire and seek After.
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for he preserveth his Saints, and plentifully rewardeth the proud doer. All the earth is bound to love the Lord for the exercise of his Governing-power.
for he Preserveth his Saints, and plentifully Rewardeth the proud doer. All the earth is bound to love the Lord for the exercise of his Governing-power.
so, were it not for the Restraining-Providence of God in governing the world, the wicked of it would see their brethren in iniquity, not only preying upon the Saints and people of God,
so, were it not for the Restraining-Providence of God in governing the world, the wicked of it would see their brothers in iniquity, not only preying upon the Saints and people of God,
There is nothing more ordinary in the Prophets, than to read the denunciation of Gods judgments against Assyria and Babylon; which were yet Gods servants in executing vengeance upon the hypocritical and rebellious Jews. Let this therefore mind us to be obedient to to the will of God, freely,
There is nothing more ordinary in the prophets, than to read the denunciation of God's Judgments against Assyria and Babylon; which were yet God's Servants in executing vengeance upon the hypocritical and rebellious jews. Let this Therefore mind us to be obedient to to the will of God, freely,
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I Have been for some time discoursing concerning Providence, that is, Actual Providence, which is nothing else but Gods taking care for his creatures, made (as you heard) by the word of his power.
I Have been for Some time discoursing Concerning Providence, that is, Actual Providence, which is nothing Else but God's taking care for his creatures, made (as you herd) by the word of his power.
I have discoursed this care of God more generally, opening to you those two more general Acts of God, by which this care is expressed. 1. In preserving of them. 2. In the rule and governance of them.
I have discoursed this care of God more generally, opening to you those two more general Acts of God, by which this care is expressed. 1. In preserving of them. 2. In the Rule and governance of them.
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of man in particular, considered singly, as an individual, or in his Political capacity; or, 3. In his Spiritual capacity, as the subject of Divine Grace. I have also discoursed generally, concerning the Government of Divine Providence; and by what particular acts God exerciseth this Government, and declareth his Dominion over all the Creatures which he hath made;
of man in particular, considered singly, as an Individu, or in his Political capacity; or, 3. In his Spiritual capacity, as the Subject of Divine Grace. I have also discoursed generally, Concerning the Government of Divine Providence; and by what particular acts God Exerciseth this Government, and Declareth his Dominion over all the Creatures which he hath made;
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It is certain, that by the special Providence of God they are more eminently upheld, confirmed in their state of integrity, governed in their motions and actions by God,
It is certain, that by the special Providence of God they Are more eminently upheld, confirmed in their state of integrity, governed in their motions and actions by God,
but besides the general care of God concerning all his Creatures, there is also a special Providence. For the beginning of a discourse concerning that, I have made choice of this Text:
but beside the general care of God Concerning all his Creatures, there is also a special Providence. For the beginning of a discourse Concerning that, I have made choice of this Text:
The words therefore only signifie an inequal care, viz. That God taketh a greater and more special care for some of his Creatures than he doth for others,
The words Therefore only signify an inequal care, viz. That God Takes a greater and more special care for Some of his Creatures than he does for Others,
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1. I shall shew you that there is such a special Providence, i.e. though the Lord taketh a general care of all his Creatures, according to their natures;
1. I shall show you that there is such a special Providence, i.e. though the Lord Takes a general care of all his Creatures, according to their nature's;
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Fear you not therefore, you are of more value than many sparrows, ver. 29. Christ had let them know, that the Providence of God extended to the sparrows; two of them were sold for a farthing,
fear you not Therefore, you Are of more valve than many sparrows, ver. 29. christ had let them know, that the Providence of God extended to the sparrows; two of them were sold for a farthing,
3. Lastly, The experience of all times proves it, that some have been preserved, upheld, directed and governed by a Providence, in a more special manner than others have been:
3. Lastly, The experience of all times Proves it, that Some have been preserved, upheld, directed and governed by a Providence, in a more special manner than Others have been:
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1. The whole visible Church, by which, I mean, the whole body of people, whom God, by the Preaching of the Gospel, hath called out to an external profession,
1. The Whole visible Church, by which, I mean, the Whole body of people, whom God, by the Preaching of the Gospel, hath called out to an external profession,
the whole body of that Nation circumcised, and visibly owning and serving the true God, were under more special Providence than all the world besides. The Christian Church is so.
the Whole body of that nation circumcised, and visibly owning and serving the true God, were under more special Providence than all the world beside. The Christian Church is so.
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and therefore Divines have distinguished special Providences into those which are more extraordinary or ordinary: the former are more miraculous, or little differing from miracles:
and Therefore Divines have distinguished special Providences into those which Are more extraordinary or ordinary: the former Are more miraculous, or little differing from Miracles:
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All Saints are not taken up to Heaven in a fiery Chariot as Elijah, nor preserved in the Lions Den as Daniel, or in the fire as the three children. But there is, 1. A special Providence attends every visible Church of Christ. 2. And every one who is a true believer, and puts his trust in the Lord.
All Saints Are not taken up to Heaven in a fiery Chariot as Elijah, nor preserved in the Lions Den as daniel, or in the fire as the three children. But there is, 1. A special Providence attends every visible Church of christ. 2. And every one who is a true believer, and puts his trust in the Lord.
Quest. 3. By what more particular acts doth the Providence of God discover Gods special care for the visible Church, and for particular believing souls.
Quest. 3. By what more particular acts does the Providence of God discover God's special care for the visible Church, and for particular believing Souls.
The gates of hell shall not prevail against it, Matt. 16.18. God preserveth the individual Being of every particular man, He holdeth our souls in life, but yet his being shall fail:
The gates of hell shall not prevail against it, Matt. 16.18. God Preserveth the Individu Being of every particular man, He holds our Souls in life, but yet his being shall fail:
2. A second specialty of Providence relating to the Church, seems to be a special Ministry of Angels, Heb. 2.14, Are they not all ministring spirits, sent forth to minister for them who are heirs of salvation? Who are those that are heirs of salvation,
2. A second specialty of Providence relating to the Church, seems to be a special Ministry of Angels, Hebrew 2.14, are they not all ministering spirits, sent forth to minister for them who Are Heirs of salvation? Who Are those that Are Heirs of salvation,
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1 Cor. 11.10, The woman ought to have power over her head (or a covering over head) because of the Angels. There have been many Divines, who have thought that in the Government of Providence, some particular Angels have the charge of particular Kingdoms, and Provinces, and Churches.
1 Cor. 11.10, The woman ought to have power over her head (or a covering over head) Because of the Angels. There have been many Divines, who have Thought that in the Government of Providence, Some particular Angels have the charge of particular Kingdoms, and Provinces, and Churches.
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for them it was that the Sun stood still in Gibeon, and the Moon in the Valley of Ajalon, in the time of Joshuah; That the earth opened, Numb. 16, and swallowed up Corah, Dathan and Abiram: It is for his Church that natural Beings have acted beyond their ordinary capacities:
for them it was that the Sun stood still in Gibeon, and the Moon in the Valley of Ajalon, in the time of Joshua; That the earth opened, Numb. 16, and swallowed up Corah, Dathan and Abiram: It is for his Church that natural Beings have acted beyond their ordinary capacities:
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and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, Deut. 4.34: and although God hath not been so seen in miraculous operations for his Gospel-Church:
and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, Deuteronomy 4.34: and although God hath not been so seen in miraculous operations for his Gospel-church:
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yet how often hath one chased ten, ten an hundred, an hundred a thousand, and a thousand put ten thousand to flight? There have been no such instances in the World of the Providence of God, working for the salvation and deliverance of Heathens,
yet how often hath one chased ten, ten an hundred, an hundred a thousand, and a thousand put ten thousand to flight? There have been no such instances in the World of the Providence of God, working for the salvation and deliverance of heathens,
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But yet, There is a more special Providence attends the members of the invisible Church, particular Saints, and that is plain from the Promises of God in Scripture.
But yet, There is a more special Providence attends the members of the invisible Church, particular Saints, and that is plain from the Promises of God in Scripture.
the Apostle tells us, 1 Tim. 4.8, that hath great promises both of this life, and a life to come: and as the great variety of Promises evinceth a special providence in the preservation and government of them;
the Apostle tells us, 1 Tim. 4.8, that hath great promises both of this life, and a life to come: and as the great variety of Promises evinceth a special providence in the preservation and government of them;
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you know what a warning Lot had of the destruction of Sodom. They tell us of a Voice which the godly Jews heard a little before the fatal destruction of Jerusalem, Ite Pellam, Go away to Pella. It is true, those extraordinary warnings are much now ceased;
you know what a warning Lot had of the destruction of Sodom. They tell us of a Voice which the godly jews herd a little before the fatal destruction of Jerusalem, Item Pellam, Go away to Pella. It is true, those extraordinary Warnings Are much now ceased;
God gives warning still by secret impressions upon the spirits of his people, by causing them more steadily than others to believe the threatnings of his Word,
God gives warning still by secret impressions upon the spirits of his people, by causing them more steadily than Others to believe the threatenings of his Word,
It is a famous story of that Protestant in the Parisian massacre, that was saved by a Spider, that had woven a web before the entrance of a hole, in which he hid himself from the murtherers that sought his life;
It is a famous story of that Protestant in the Parisian massacre, that was saved by a Spider, that had woven a web before the Entrance of a hold, in which he hid himself from the murderers that sought his life;
Cyrus becomes Gods servant for the deliverance of the Jews. Nebuchadnezzar shall be a friend to Daniel; Darius to Nehemiah. Paul shall meet with Friends in the Court of Nero.
Cyrus becomes God's servant for the deliverance of the jews. Nebuchadnezzar shall be a friend to daniel; Darius to Nehemiah. Paul shall meet with Friends in the Court of Nero.
Hamans malice shall issue in the exaltation of Mordecai, and the further establishment of the Jews. Josephs brethren shall sell him into Egypt, intending him nothing but evil;
Hamans malice shall issue in the exaltation of Mordecai, and the further establishment of the jews. Josephs brothers shall fell him into Egypt, intending him nothing but evil;
Grace is the only creature of God, which God preserveth that it shall not die; but yet it is preserved alive by the power of God. Natural habits may perish; Moral habits may be extinguished;
Grace is the only creature of God, which God Preserveth that it shall not die; but yet it is preserved alive by the power of God. Natural habits may perish; Moral habits may be extinguished;
all are yours, and you are Christs, and Christ is Gods. The former Text chiefly respects sufferings: the sufferings and afflictions of Gods people are for their good.
all Are yours, and you Are Christ, and christ is God's The former Text chiefly respects sufferings: the sufferings and afflictions of God's people Are for their good.
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What fear (saith the Apostle), What sorrow? what jealousie, what revenge do they work? How low do they make the child of God in his own Eyes? How do they contribute to a poor, broken and contrite spirit in him? What care and watchfulness do they produce in him for the time to come? It is the misery of a wicked man, all things work together for his hurt:
What Fear (Says the Apostle), What sorrow? what jealousy, what revenge do they work? How low do they make the child of God in his own Eyes? How do they contribute to a poor, broken and contrite Spirit in him? What care and watchfulness do they produce in him for the time to come? It is the misery of a wicked man, all things work together for his hurt:
God gives the Israelites, rebelling and murmuring, Quales in his wrath, and a King in his wrath; and God gives others Riches, honours, wives, children, all in his wrath; all things are against them:
God gives the Israelites, rebelling and murmuring, Quales in his wrath, and a King in his wrath; and God gives Others Riches, honours, wives, children, all in his wrath; all things Are against them:
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they shall bear thee up in their hands, lest thou dash thy foot against a stone, ver. 12. Heb. 1.14, Are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation? and therefore they are called Their Angels. Matth. 18.10, Take heed that you despise not one of these little ones:
they shall bear thee up in their hands, lest thou dash thy foot against a stone, ver. 12. Hebrew 1.14, are they not all ministering spirits, sent forth to minister for them who shall be Heirs of salvation? and Therefore they Are called Their Angels. Matthew 18.10, Take heed that you despise not one of these little ones:
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It hath been the opinion of some, and those very eminent Divines, That every child of God hath his particular Angel, usually called his Tutelar Angel, or Angel-guardian.
It hath been the opinion of Some, and those very eminent Divines, That every child of God hath his particular Angel, usually called his Tutelar Angel, or Angel-guardian.
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Gen. 48.16, where Jacob prays, That the Angel who had redeemed him from all evil would bless the lads, Josephs children: and Matth. 18.10. I shall not meddle with that nice Question;
Gen. 48.16, where Jacob prays, That the Angel who had redeemed him from all evil would bless the lads, Josephs children: and Matthew 18.10. I shall not meddle with that Nicaenae Question;
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those who desire to read what is to be read for it, or what may be said, may find it in Mr. Dingles judicious Discourse of the Deputation of Angels: certain it is, that the Angels have a special Ministry with reference to the heirs of salvation:
those who desire to read what is to be read for it, or what may be said, may find it in Mr. Dingles judicious Discourse of the Deputation of Angels: certain it is, that the Angels have a special Ministry with Referente to the Heirs of salvation:
therefore our Saviour calleth them, their Angels. The Angels pull'd Lot out of Sodom, Gen. 19.16: they appeared to Jacob in his journey to Padan aram, Gen. 28.12: they met him again at Mahanaim, Gen. 32.1, 2. The Psalmist telleth us, Psalm 34.7, They encamp about him that feareth the Lord.
Therefore our Saviour calls them, their Angels. The Angels pulled Lot out of Sodom, Gen. 19.16: they appeared to Jacob in his journey to padan aram, Gen. 28.12: they met him again At Mahanaim, Gen. 32.1, 2. The Psalmist Telleth us, Psalm 34.7, They encamp about him that fears the Lord.
An Angel attends Elias, moveth him to eat, 1 Kings 19.7; appeared for Elisha, 2 Kings 6.17. In short, much is spoken in Scripture concerning the Ministry of Angels, for the good of the people of God;
an Angel attends Elias, moves him to eat, 1 Kings 19.7; appeared for Elisha, 2 Kings 6.17. In short, much is spoken in Scripture Concerning the Ministry of Angels, for the good of the people of God;
and of the number of sincere and pious Souls in any age of the World? The Church of God from the beginning hath been either Jewish, or Christian. For the Jewish Church he that runneth may read it in the whole story of the Old Testament;
and of the number of sincere and pious Souls in any age of the World? The Church of God from the beginning hath been either Jewish, or Christian. For the Jewish Church he that Runneth may read it in the Whole story of the Old Testament;
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Moses makes a large recapitulation, Deut. 1. ch. 2. ch. 3, and ch. 4; and the very bent of his Discourse is to shew the eminent special Providences of God for them, above all other people and Nations upon the Earth.
Moses makes a large recapitulation, Deuteronomy 1. changed. 2. changed. 3, and changed. 4; and the very bent of his Discourse is to show the eminent special Providences of God for them, above all other people and nations upon the Earth.
What think you, must there not a great deal of special Providence be shewed to preserve this little flock? these few men sent out to, plant the Gospel over all the World;
What think you, must there not a great deal of special Providence be showed to preserve this little flock? these few men sent out to, plant the Gospel over all the World;
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yet neither the Philosophers, and Orators of the World, with their Philosophy and Rhetorick, could argue and perswade the World from this New Doctrine;
yet neither the Philosophers, and Orators of the World, with their Philosophy and Rhetoric, could argue and persuade the World from this New Doctrine;
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did it not argue a great and special Providence of God to watch over these few, keeping them, that they were not swallowed up by their numerous adversaries? Luther began the Reformation in Germany, and began it almost alone:
did it not argue a great and special Providence of God to watch over these few, keeping them, that they were not swallowed up by their numerous Adversaries? Luther began the Reformation in Germany, and began it almost alone:
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1. It hath been an old Observation, That Gods Providence is most eminently exercised about the noblest of his Creatures, Angels, and Men: but I know not how to make this Notion out.
1. It hath been an old Observation, That God's Providence is most eminently exercised about the Noblest of his Creatures, Angels, and Men: but I know not how to make this Notion out.
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The Angels are more noble creatures than men, spiritual substances, of vaster capacities; according to this observation they should be the more the objects of special Providence:
The Angels Are more noble creatures than men, spiritual substances, of vaster capacities; according to this observation they should be the more the objects of special Providence:
and as he can do nothing in vain, but for some end, so he cannot but act for a good end, and for the best end. Now this could be no other than himself, his own honour and glory:
and as he can do nothing in vain, but for Some end, so he cannot but act for a good end, and for the best end. Now this could be no other than himself, his own honour and glory:
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2. If we diligently consider it, God cannot be otherwise glorified by his Creatures, than by their praedication and publication of his honour and glory.
2. If we diligently Consider it, God cannot be otherwise glorified by his Creatures, than by their predication and publication of his honour and glory.
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We will now suppose this Limner to have two Sons, both excellently bred up in Arts and Sciences, &c. but the one a rude debaucht fellow, rebellious to his father, yet a man of parts;
We will now suppose this Limner to have two Sons, both excellently bred up in Arts and Sciences, etc. but the one a rude debauched fellow, rebellious to his father, yet a man of parts;
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The structure of their bodies, the endowments of their minds, honour God, who made them, and gave them those excellent features, qualities and endowments.
The structure of their bodies, the endowments of their minds, honour God, who made them, and gave them those excellent features, qualities and endowments.
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But now, the people of God, out of choice, and design, and by a voluntary act and constant study give honour and glory to him. Obedience is better than sacrifice;
But now, the people of God, out of choice, and Design, and by a voluntary act and constant study give honour and glory to him. obedience is better than sacrifice;
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so that Angels and Men being rational Beings, have a further capacity to serve the Lords great end in bringing glory to God, than all the Inanimate Creatures;
so that Angels and Men being rational Beings, have a further capacity to serve the lords great end in bringing glory to God, than all the Inanimate Creatures;
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but it is the godly mans choice, design, study, and he doth it more steadily: the hypocrite is in and out; he glorifieth God one hour, by confessing his sins, putting up prayers to him, reading his word, singing his praise,
but it is the godly men choice, Design, study, and he does it more steadily: the hypocrite is in and out; he Glorifieth God one hour, by confessing his Sins, putting up Prayers to him, reading his word, singing his praise,
and the godly man glorifieth God most fully: the hypocrites action is but the action of his outward man; he doth not glorifie God as the godly man doth in body, and mind, and spirit.
and the godly man Glorifieth God most Fully: the Hypocrites actium is but the actium of his outward man; he does not Glorify God as the godly man does in body, and mind, and Spirit.
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2. Godly men glorifie God sincerely: so do no hypocrites, no formal professors. All hypocrites aim at themselves, they do what they do, (as our Saviour said of the Pharisees), NONLATINALPHABET, to be seen of men:
2. Godly men Glorify God sincerely: so do not Hypocrites, no formal professors. All Hypocrites aim At themselves, they do what they do, (as our Saviour said of the Pharisees),, to be seen of men:
Now the glory of God, being the great end to which he directeth all the general and particular acts, both of his preserving, and of his Governing-Providence;
Now the glory of God, being the great end to which he directeth all the general and particular acts, both of his preserving, and of his Governing-Providence;
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More yet by godly men, whom he hath set apart for himself, and who steadily, designedly, heartily, sincerely set themselves to pursue the great design of his glory,
More yet by godly men, whom he hath Set apart for himself, and who steadily, designedly, heartily, sincerely Set themselves to pursue the great Design of his glory,
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You have heard that God doth not only exercise some general acts of Providence in the preservation and government of all his creatures, but some special acts of Providence, in the preservation and government of some creatures in a more particular and eminent manner.
You have herd that God does not only exercise Some general acts of Providence in the preservation and government of all his creatures, but Some special acts of Providence, in the preservation and government of Some creatures in a more particular and eminent manner.
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Though God doth take a care for Oxen, yet he doth not take such a care for Oxen as he doth for Angels, for men, and amongst the children of men, particularly for the members of his Church,
Though God does take a care for Oxen, yet he does not take such a care for Oxen as he does for Angels, for men, and among the children of men, particularly for the members of his Church,
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and my Discourse being not amongst Heathens, but to a Congregation, which universally is within the pale of the visible Church. I therefore most enlarged upon the Specialties of Divine Providence (as you know) with reference to the Church of God, and those in it who truly fear God;
and my Discourse being not among heathens, but to a Congregation, which universally is within the pale of the visible Church. I Therefore most enlarged upon the Specialties of Divine Providence (as you know) with Referente to the Church of God, and those in it who truly Fear God;
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even from the commencement of its Reformation, cannot but fancy it, as Noahs Ark in the midst of raging waters, every moment threatning to swallow it up;
even from the commencement of its Reformation, cannot but fancy it, as Noahs Ark in the midst of raging waters, every moment threatening to swallow it up;
like the Burning bush which Moses saw all on fire, yet not consumed. You shall find the Reason why it is not so in the 46 Psalm (a Psalm which Luther was wont often to call for in his troublesom time);
like the Burning bush which Moses saw all on fire, yet not consumed. You shall find the Reason why it is not so in the 46 Psalm (a Psalm which Luther was wont often to call for in his troublesome time);
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Was it not a Miracle that Luther, a poor Friar, renouncing his former Superstition, and bidding an open defiance to the Pope and the whole power of Rome, in such a time when all the World was admiring,
Was it not a Miracle that Luther, a poor Friar, renouncing his former Superstition, and bidding an open defiance to the Pope and the Whole power of Room, in such a time when all the World was admiring,
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and the Truth contrary to the Doctrine of Rome should be received? Was there not a special Providence (think you) watched over them? Next to the preservation of the Apostles,
and the Truth contrary to the Doctrine of Room should be received? Was there not a special Providence (think you) watched over them? Next to the preservation of the Apostles,
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and the succeeding of them to the first plantation of the Gospel in the World, there hath not been a more eminent and conspicuous work of special and miraculous Providence than in Gods preserving and succeeding the works of Reformation;
and the succeeding of them to the First plantation of the Gospel in the World, there hath not been a more eminent and conspicuous work of special and miraculous Providence than in God's preserving and succeeding the works of Reformation;
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by which the Doctrine of Christ, and Worship instituted by him, was restored in a great measure to that Primitive integrity and purity, which the great Lord of the Gospel first instituted.
by which the Doctrine of christ, and Worship instituted by him, was restored in a great measure to that Primitive integrity and purity, which the great Lord of the Gospel First instituted.
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We have lived to see as bold and impudent attaques made upon the Church, as to that part of it that hath been studious of the stricter and severer practice of Holiness,
We have lived to see as bold and impudent attacks made upon the Church, as to that part of it that hath been studious of the Stricter and severer practice of Holiness,
Let us therefore look off creature-appearances and humane-probabilities. The Church is a burning-bush, and hath been so from the very first plantation of it:
Let us Therefore look off creature-appearances and humane-probabilities. The Church is a burning-bush, and hath been so from the very First plantation of it:
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Remember this, That the Church liveth not upon an ordinary, common, general Providence, but upon a special peculiar Providence; watching over it, and caring for it.
remember this, That the Church lives not upon an ordinary, Common, general Providence, but upon a special peculiar Providence; watching over it, and caring for it.
That which I would speak a few words to here, is the observation of the special Providence of God relating to you. What the Psalmist saith of the observations of Providence more generally, Psalm 107, the last verse;
That which I would speak a few words to Here, is the observation of the special Providence of God relating to you. What the Psalmist Says of the observations of Providence more generally, Psalm 107, the last verse;
But though it be certain now, that the Church of God is made up of those that were Gentiles; yet as several Sects and parties have risen up amongst them,
But though it be certain now, that the Church of God is made up of those that were Gentiles; yet as several Sects and parties have risen up among them,
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since that, the Papists: the Protestants think they have the best claim, and great disputes there are for this Honourable Title. I will not say this will determine the cause,
since that, the Papists: the Protestants think they have the best claim, and great disputes there Are for this Honourable Title. I will not say this will determine the cause,
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That body of people professing Christ, against whom the gates of Hell cannot prevail, Matth. 16.18. In the midst of which God appears to be by a more special powerful Protection, keeping it that it shall not fall.
That body of people professing christ, against whom the gates of Hell cannot prevail, Matthew 16.18. In the midst of which God appears to be by a more special powerful Protection, keeping it that it shall not fallen.
Psalm 46.5, That people which the Lord keepeth and watereth every moment, lest any should hurt it, keeping it night and day, Isa. 27.3. That people round about whom the Lord is as the mountains are round about Jerusalem.
Psalm 46.5, That people which the Lord Keepeth and Waters every moment, lest any should hurt it, keeping it night and day, Isaiah 27.3. That people round about whom the Lord is as the Mountains Are round about Jerusalem.
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crying, To the Law and to the Testimony for the trial of her Doctrine, Worship and Discipline, and God watching over this people, strangely preserving, multiplying and encreasing them;
crying, To the Law and to the Testimony for the trial of her Doctrine, Worship and Discipline, and God watching over this people, strangely preserving, multiplying and increasing them;
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using the ministry of his Word amongst them, to convert and build up Souls, delivering them in a constant series and succession of Providence from their Enemies, far more and more mighty than they are, we may join our selves to them:
using the Ministry of his Word among them, to convert and built up Souls, delivering them in a constant series and succession of Providence from their Enemies, Far more and more mighty than they Are, we may join our selves to them:
Though these special Providences will not make an argument alone, yet they are a far better argument than the Popish pedegree they pretend to in a succession from St. Peter, or Antiquity, or their pretended Ʋnity, or Miracles, indeed rather to be called lying wonders. I know no promises of these things to the Church to the end of the World;
Though these special Providences will not make an argument alone, yet they Are a Far better argument than the Popish pedigree they pretend to in a succession from Saint Peter, or Antiquity, or their pretended Ʋnity, or Miracles, indeed rather to be called lying wonders. I know no promises of these things to the Church to the end of the World;
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And certainly, that Body of Christian people called Protestants: I mean, that people in all the parts of the World, that are now called by that name (for the name beareth date but from the German Reformation): but I say, that Body of people united in their Doctrine and Worship, can lay the fairest claim to this of any others.
And Certainly, that Body of Christian people called Protestants: I mean, that people in all the parts of the World, that Are now called by that name (for the name bears date but from the Germane Reformation): but I say, that Body of people united in their Doctrine and Worship, can lay the Fairest claim to this of any Others.
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No people hath been more strangely preserved than they: witness those in the valleys of Piedmont and Lucerne, and Bohemia; none more strangely preserved,
No people hath been more strangely preserved than they: witness those in the valleys of Piedmont and Lucerne, and Bohemia; none more strangely preserved,
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nor whose number hath been more strangely encreased, nor their Doctrines more strangely prevailed. A Christian by observing which way special Providence hath most moved, may get much wisdom,
nor whose number hath been more strangely increased, nor their Doctrines more strangely prevailed. A Christian by observing which Way special Providence hath most moved, may get much Wisdom,
It is true, there are some rare instances of persons that walk close with God, whom yet God followeth with a series of severe Providences; such an instance was Job, and such particular instances we see in our time, to let us know, that outward prosperity is not the Saints portion:
It is true, there Are Some rare instances of Persons that walk close with God, whom yet God follows with a series of severe Providences; such an instance was Job, and such particular instances we see in our time, to let us know, that outward Prosperity is not the Saints portion:
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who are most blessed with special Providences, as to length of life, health, &c. you will remember, that I told you, we must abate for particular instances of Gods own people, whom he picks out, to make examples of saith and patience,
who Are most blessed with special Providences, as to length of life, health, etc. you will Remember, that I told you, we must abate for particular instances of God's own people, whom he picks out, to make Examples of Says and patience,
Who observeth not how strangely God preserveth and blesseth some people that fear him, and walk closely with him? and I do believe the observation will justifie it self, concerning any considerable number of such persons compared with a like number of others.
Who observeth not how strangely God Preserveth and Blesses Some people that Fear him, and walk closely with him? and I do believe the observation will justify it self, Concerning any considerable number of such Persons compared with a like number of Others.
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So that although none can conclude himself, or herself, a child of God, from some particular special Providence, no not from a series and course of them;
So that although none can conclude himself, or herself, a child of God, from Some particular special Providence, no not from a series and course of them;
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2. But secondly, The observation of Gods special Providences towards our persons, our families, our Church, will much make us to understand the loving-kindness of the Lord. The love of our friend to us is not seen so much in some acts of his goodness, which others experience as much as we,
2. But secondly, The observation of God's special Providences towards our Persons, our families, our Church, will much make us to understand the Lovingkindness of the Lord. The love of our friend to us is not seen so much in Some acts of his Goodness, which Others experience as much as we,
or the Son of man that thou shouldest remember him? If you read on, you will see, that which affected the Psalmist, was Gods special Providences to man, making him little lower than the Angels, cloathing him with glory and honour, putting all things under his feet, &c. This made David understand the loving kindness of the Lord, 1 Sam. 7.18, Who am I, O Lord,
or the Son of man that thou Shouldst Remember him? If you read on, you will see, that which affected the Psalmist, was God's special Providences to man, making him little lower than the Angels, clothing him with glory and honour, putting all things under his feet, etc. This made David understand the loving kindness of the Lord, 1 Sam. 7.18, Who am I, Oh Lord,
as in the case of David, 2 Sam. 12. and Saul. Moses argueth the Israelites to duty from Gods special Providences to them, in the four first Chapters of Deuteronomy: nothing makes us so much as them to understand the loving-kindness of the Lord.
as in the case of David, 2 Sam. 12. and Saul. Moses argue the Israelites to duty from God's special Providences to them, in the four First Chapters of Deuteronomy: nothing makes us so much as them to understand the Lovingkindness of the Lord.
above all, what he hath done for your souls more than for the souls of others, plucking you as brands out of the fire, snatching you (as the Angels did Lot ) out of Sodom.
above all, what he hath done for your Souls more than for the Souls of Others, plucking you as brands out of the fire, snatching you (as the Angels did Lot) out of Sodom.
as you may see by Moses his discourse to the Israelites in the four or five first Chapters of Deuteronomy; and you will find your hearts more enlarged in duty from the sense, and apprehension of them.
as you may see by Moses his discourse to the Israelites in the four or five First Chapters of Deuteronomy; and you will find your hearts more enlarged in duty from the sense, and apprehension of them.
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The objects, the general objects of it, I told you, were Angels and Men. I baulked the discourse of Gods special Providence in the preservation and Government of the good Angels; as that the particulars of which we know little of:
The objects, the general objects of it, I told you, were Angels and Men. I balked the discourse of God's special Providence in the preservation and Government of the good Angels; as that the particulars of which we know little of:
1. Let all the sons and daughters of men then praise God, and glorifie him in a degree proportioned to that special Providence which God exerciseth toward them in general.
1. Let all the Sons and daughters of men then praise God, and Glorify him in a degree proportioned to that special Providence which God Exerciseth towards them in general.
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There are three orders of creatures beneath man. 1. Such as have only Being, no life, as the Earth, the Waters, &c. 2. Such as have Being and life, but no sense,
There Are three order of creatures beneath man. 1. Such as have only Being, no life, as the Earth, the Waters, etc. 2. Such as have Being and life, but no sense,
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but doth God take care for Oxen? (saith the Apostle in my Text), God exerciseth a more particular special Providence for all the children of men than for any of these.
but does God take care for Oxen? (Says the Apostle in my Text), God Exerciseth a more particular special Providence for all the children of men than for any of these.
Nay, these inanimate and brute creatures use all the faculties and qualities with which they were created, to the end for which God indued them with them. Alas!
Nay, these inanimate and brutus creatures use all the faculties and qualities with which they were created, to the end for which God endued them with them. Alas!
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Wherein then can man live up to the special Providence, that watcheth over, preserveth, and governeth him? I answer, In the voluntary directions of his words, thoughts,
Wherein then can man live up to the special Providence, that watches over, Preserveth, and Governs him? I answer, In the voluntary directions of his words, thoughts,
Say to your selves sometimes, What do I more for God than the flower of my Garden? the grass in my field, the beast in my stall? and see if the answer of your souls, to such a Question, will not reflect a shame upon you.
Say to your selves sometime, What do I more for God than the flower of my Garden? the grass in my field, the beast in my stall? and see if the answer of your Souls, to such a Question, will not reflect a shame upon you.
2. This more especially calleth to you, who are the members of the visible Church, for a more special consecration and dedication of your selves unto God.
2. This more especially calls to you, who Are the members of the visible Church, for a more special consecration and dedication of your selves unto God.
yet give me leave to tell you, that while you only do some actions that are materially good, not formally and truly, many Heathens have done as much as you.
yet give me leave to tell you, that while you only do Some actions that Are materially good, not formally and truly, many heathens have done as much as you.
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Many of them have been eminent instances of moral vertue, Justice, charity, temperance, liberality, &c. many of them have professed to love vertue for the sake of vertue.
Many of them have been eminent instances of moral virtue, justice, charity, temperance, liberality, etc. many of them have professed to love virtue for the sake of virtue.
Wherein can you excel them? but by doing actions which are formally good, designing Gods glory, acting in obedience to Gods will, regulating your selves as to the manner by Gods word:
Wherein can you excel them? but by doing actions which Are formally good, designing God's glory, acting in Obedience to God's will, regulating your selves as to the manner by God's word:
The Heathen else that lives up to his light of nature out-does us, and it will (as our Saviour tells us) be more tolerable for Tyre and Sidon in the day of Judgment than for us.
The Heathen Else that lives up to his Light of nature outdoes us, and it will (as our Saviour tells us) be more tolerable for Tyre and Sidon in the day of Judgement than for us.
but yet what is that special Providence which God exerciseth for meer formal professors, or for any other men in the world, in comparison of what they have experienced!
but yet what is that special Providence which God Exerciseth for mere formal professors, or for any other men in the world, in comparison of what they have experienced!
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Any thing of more special distinguishing Grace, is a great Specialty of Providence, and that in the best and highest sort of good things, viz. those which concern the salvation of the Soul. Oh, what doth God expect? what doth God require from you? what should you do more than others? More particularly, This Doctrine of special Providence calls to you,
Any thing of more special distinguishing Grace, is a great Specialty of Providence, and that in the best and highest sort of good things, viz. those which concern the salvation of the Soul. O, what does God expect? what does God require from you? what should you do more than Others? More particularly, This Doctrine of special Providence calls to you,
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and into whose hearts he hath sent his Spirit, the Spirit of Adoption, Supplication, Consolation, and whom the Lord hath from the womb watched over and preserved by a more special peculiar Providence, bearing you as upon Eagles Wings,
and into whose hearts he hath sent his Spirit, the Spirit of Adoption, Supplication, Consolation, and whom the Lord hath from the womb watched over and preserved by a more special peculiar Providence, bearing you as upon Eagles Wings,
Now special promises call for a more special and peculiar faith. What though another man cannot trust God contrary to a sensible or reasonable appearance;
Now special promises call for a more special and peculiar faith. What though Another man cannot trust God contrary to a sensible or reasonable appearance;
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You may therefore say with David, The Lord is my light and my salvation, whom shall I fear? He is the strength of my life, of whom shall I be afraid? Psalm 27.1.3, Though an Host should encamp against me, my heart should not fear:
You may Therefore say with David, The Lord is my Light and my salvation, whom shall I Fear? He is the strength of my life, of whom shall I be afraid? Psalm 27.1.3, Though an Host should encamp against me, my heart should not Fear:
though war should rise against me, in this I will be confident. But thus much shall serve to have discoursed concerning the Specialties of Divine Providence.
though war should rise against me, in this I will be confident. But thus much shall serve to have discoursed Concerning the Specialties of Divine Providence.
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I Have finished my Discourse concerning the principal Acts of Divine Providence, both generally and specially. I have discoursed concerning Gods general Acts in preserving and governing all his creatures,
I Have finished my Discourse Concerning the principal Acts of Divine Providence, both generally and specially. I have discoursed Concerning God's general Acts in preserving and governing all his creatures,
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and his ways past finding out? My Text is the conclusion of an exceeding deep discourse, which the Apostle had made concerning the Rejection of the Jews: which he proves to be neither Total, nor final. In the ten first verses he proveth that it is not Total. V. 2, God did not cast off his people, whom he did foreknow.
and his ways passed finding out? My Text is the conclusion of an exceeding deep discourse, which the Apostle had made Concerning the Rejection of the jews: which he Proves to be neither Total, nor final. In the ten First Verses he Proves that it is not Total. V. 2, God did not cast off his people, whom he did foreknow.
and this he proveth to have been but according to what was prophesied. V. 11, He proveth that this Rejection should not be final: There should be a fulness of them, V. 12. Receiving of them, V. 15. They should be again grafted in, V. 23, 24. It is but (V. 25.) till the fulness of the Gentiles should come, and then all •srael should be saved.
and this he Proves to have been but according to what was prophesied. V. 11, He Proves that this Rejection should not be final: There should be a fullness of them, V. 12. Receiving of them, V. 15. They should be again grafted in, V. 23, 24. It is but (V. 25.) till the fullness of the Gentiles should come, and then all •srael should be saved.
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This Discourse is mixed with several arguments to prove the assertion, and with several reflections upon the Gentiles, whose present state was better than theirs:
This Discourse is mixed with several Arguments to prove the assertion, and with several reflections upon the Gentiles, whose present state was better than theirs:
It is wisdom for us in time to retreat, and cry, O the depth! But what depth is this? The blessed Apostle tells you of the wisdom and knowledg of God;
It is Wisdom for us in time to retreat, and cry, Oh the depth! But what depth is this? The blessed Apostle tells you of the Wisdom and knowledge of God;
In God also (though he be but one simple act), we may conceive a difference betwixt Wisdom, and Knowledg; but in this Text, possibly it is but NONLATINALPHABET, one thing expressed by two terms:
In God also (though he be but one simple act), we may conceive a difference betwixt Wisdom, and Knowledge; but in this Text, possibly it is but, one thing expressed by two terms:
How unsearchable are his Judgments, and his ways past finding out. Here are two terms, Judgments, and Ways: Both again here signifie, 1. the same thing.
How unsearchable Are his Judgments, and his ways passed finding out. Here Are two terms, Judgments, and Ways: Both again Here signify, 1. the same thing.
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By Justice, God measureth his own Words, and Laws. 2. Sometimes the Term signifieth corrections and chastisements; because God measureth out all these likewise in Justice,
By justice, God measureth his own Words, and Laws. 2. Sometime the Term signifies corrections and chastisements; Because God measureth out all these likewise in justice,
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Of these Judgments, and ways of God, of this wisdom and knowledg of God, it is said, They are unsearchable, they are past finding out. Ʋnsearchable, that is, such as we can by no means search out, by no means come to the bottom of.
Of these Judgments, and ways of God, of this Wisdom and knowledge of God, it is said, They Are unsearchable, they Are passed finding out. Ʋnsearchable, that is, such as we can by no means search out, by no means come to the bottom of.
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The Apostle telleth us, he dwelleth in that light to which none can approach, 1 Tim. 6.16: and so he walks in that light which none can see, and fully comprehend:
The Apostle Telleth us, he dwells in that Light to which none can approach, 1 Tim. 6.16: and so he walks in that Light which none can see, and Fully comprehend:
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There is no searching out of his understanding, Isa. 40.28. The way of the Lord is like the way of an Eagle in the air; of a Serpent upon a Rock, not to be seen, not to be tracked, Incomprehensibilis Dei sapientia inter angustias humanae rationis coarctari non potest.
There is no searching out of his understanding, Isaiah 40.28. The Way of the Lord is like the Way of an Eagl in the air; of a Serpent upon a Rock, not to be seen, not to be tracked, Incomprehensible Dei sapientia inter angustias humanae rationis coarctari non potest.
I remember it is the saying of Cicero, Si vera est sententia quorundam philosophorum, qui omnino nullam rerum humanarum procurationem docent habere Deos;
I Remember it is the saying of Cicero, Si vera est sententia quorundam philosophorum, qui Omnino Nullam rerum humanarum procurationem docent habere Gods;
They say not this is the Lords doing, and therefore it is not marvellous in their eyes: They see Pestilences, sweeping away Cities and Families; fires laying populous Cities waste:
They say not this is the lords doing, and Therefore it is not marvellous in their eyes: They see Pestilences, sweeping away Cities and Families; fires laying populous Cities waste:
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their Eyes are upon the visible wheels that turn these things, but they see not the wheel within the wheel: the Psalmist calleth to us, to come and behold the works of the Lord, what desolations he hath wrought in the earth.
their Eyes Are upon the visible wheels that turn these things, but they see not the wheel within the wheel: the Psalmist calls to us, to come and behold the works of the Lord, what desolations he hath wrought in the earth.
This is what the Psalmist complained of, and for which he prayeth against them, Psalm 28.4, 5, Give them according to the works of their hands, &c. Because they regard not the work of the Lord,
This is what the Psalmist complained of, and for which he Prayeth against them, Psalm 28.4, 5, Give them according to the works of their hands, etc. Because they regard not the work of the Lord,
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It is very sad that amongst Christians, there should be any that in the great changes which God worketh in Nations, Cities, Families, cannot see the great and living God at work,
It is very sad that among Christians, there should be any that in the great changes which God works in nations, Cities, Families, cannot see the great and living God At work,
Psalm 107.43, Whoso is wise will observe these things, and he shall understand the loving-kindness of the Lord, (a Text which in this discourse I shall make a further use of.) Observation implieth the application of our minds,
Psalm 107.43, Whoso is wise will observe these things, and he shall understand the Lovingkindness of the Lord, (a Text which in this discourse I shall make a further use of.) Observation Implies the application of our minds,
unto the passages of Divine Providence which are before our eyes: as we must not be careless and forgetful hearers of the word of God, so we must not be careless and forgetful observers of the works of God.
unto the passages of Divine Providence which Are before our eyes: as we must not be careless and forgetful hearers of the word of God, so we must not be careless and forgetful observers of the works of God.
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and the Shepherds had published the glad tidings which they had brought to the City, That all who heard it wondred at those things which were spoken by the Shepherds:
and the Shepherd's had published the glad tidings which they had brought to the city, That all who herd it wondered At those things which were spoken by the Shepherd's:
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and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? But as to this searching into the causes of Divine Providences, I put in those two words, modestly, and humbly. Indeed, God is so plain and open in his Judgments sometimes, that the provocation is wrote,
and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? But as to this searching into the Causes of Divine Providences, I put in those two words, modestly, and humbly. Indeed, God is so plain and open in his Judgments sometime, that the provocation is wrote,
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as may any way conduce to make us better, by more adoring and revereing God; more avoiding of sin, more quickning up the habits and exercises of grace:
as may any Way conduce to make us better, by more adoring and revereing God; more avoiding of since, more quickening up the habits and exercises of grace:
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This is the main thing which God hath said to us, Obey my voice. Now so far as an enquiring into the Lords ways and works of Providence, will help us to obey the Lords voice, so far doubtless it is our Duty.
This is the main thing which God hath said to us, Obey my voice. Now so Far as an inquiring into the lords ways and works of Providence, will help us to obey the lords voice, so Far doubtless it is our Duty.
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Thus Jona 's reflection upon the storm he met with at Sea, when he was fleeing from God, Jonah 1.10, 11: and Josephs brethrens reflection upon the imprisonment they met with in Egypt, were both good and pious, tending to bring them to a sense of their several sins against God.
Thus Jonah is reflection upon the storm he met with At Sea, when he was fleeing from God, Jonah 1.10, 11: and Josephs Brothers' reflection upon the imprisonment they met with in Egypt, were both good and pious, tending to bring them to a sense of their several Sins against God.
Oft-times the observing of, and searching into the ways of Divine Providence, hugely exciteth praise and thankfulness, Psalm 107.8.15, 21, 31, &c. Thus far now it is our duty, to behold, observe, search into the ways of Divine Providence;
Ofttimes the observing of, and searching into the ways of Divine Providence, hugely Exciteth praise and thankfulness, Psalm 107.8.15, 21, 31, etc. Thus Far now it is our duty, to behold, observe, search into the ways of Divine Providence;
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they are not called unsearchable, to deter us from beholding, seeing and considering them, so far as it may help in the performance of any piece of that duty which we owe unto God.
they Are not called unsearchable, to deter us from beholding, seeing and considering them, so Far as it may help in the performance of any piece of that duty which we owe unto God.
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Well, but how are they then unsearchable? why doth the Apostle pronounce them past finding out? That brings me to the last thing promised you in the Explication of the Proposition:
Well, but how Are they then unsearchable? why does the Apostle pronounce them passed finding out? That brings me to the last thing promised you in the Explication of the Proposition:
Ver. 7, His binding up the waters in the thick clouds, and the clouds not being rent under them, ver. 8, &c. But then concludeth ver. 14, Lo these are part of his ways,
Ver. 7, His binding up the waters in the thick Clouds, and the Clouds not being rend under them, ver. 8, etc. But then Concludeth for. 14, Lo these Are part of his ways,
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but how little a portion is heard of him? but the thunder of his power, who can understand? some read it, These are but the borders, some corners of Gods ways. David telleth us, Psalm 111.2, The works of the Lord are great, sought out of all them that have pleasure therein.
but how little a portion is herd of him? but the thunder of his power, who can understand? Some read it, These Are but the borders, Some corners of God's ways. David Telleth us, Psalm 111.2, The works of the Lord Are great, sought out of all them that have pleasure therein.
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ay, but though they will be seeking, yet we shall be no more in this World than seekers: Job 16.7, Who can find out the Almighty to perfection, saith God? Much of God is seen, much of God may be found out;
ay, but though they will be seeking, yet we shall be no more in this World than seekers: Job 16.7, Who can find out the Almighty to perfection, Says God? Much of God is seen, much of God may be found out;
something we can by the helps of Scripture and Reason, discourse, how Providence upholds the great varieties of Beings in the World, the Methods of God in governing the World;
something we can by the helps of Scripture and Reason, discourse, how Providence upholds the great varieties of Beings in the World, the Methods of God in governing the World;
but who can find out the Almighty to perfection? Who can discourse the thunder of his power? There is a terra incognita, or rather a coelum incognitum in the Divine workings.
but who can find out the Almighty to perfection? Who can discourse the thunder of his power? There is a terra incognita, or rather a coelum incognitum in the Divine workings.
as to them we may say as the Apostle saith in another case, Where is the Scribe? where is the Wise man? where is the disputer of this World? We by study can dive a little into Gods ways;
as to them we may say as the Apostle Says in Another case, Where is the Scribe? where is the Wise man? where is the disputer of this World? We by study can dive a little into God's ways;
as Job saith, ch. 11.7, 8, As high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the Earth, and broader than the Sea.
as Job Says, changed. 11.7, 8, As high as heaven, what Canst thou do? Deeper than hell, what Canst thou know? the measure thereof is longer than the Earth, and Broader than the Sea.
then sold into Egypt; after this thrown into a prison, upon the accusation of his Mistriss, we could never have judged this a Method in order to his riding in the second Chariot,
then sold into Egypt; After this thrown into a prison, upon the accusation of his Mistress, we could never have judged this a Method in order to his riding in the second Chariot,
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Had we been in the Court of Persia, or Babylon, and have seen Haman 's Exaltation and his power with the King, obtaining a Decree from him for the destruction of all the Jews, we should never have seen the tendency of this to the ruin of Haman, the exaltation of Mordecai, &c. Had we seen Daniel thrown into the Lion's Den, we could never have read the tendency of this to his greater exaltation and fuller preferment, and conquest over his Enemies; and yet so it was.
Had we been in the Court of Persiam, or Babylon, and have seen Haman is Exaltation and his power with the King, obtaining a decree from him for the destruction of all the jews, we should never have seen the tendency of this to the ruin of Haman, the exaltation of Mordecai, etc. Had we seen daniel thrown into the Lion's Den, we could never have read the tendency of this to his greater exaltation and fuller preferment, and conquest over his Enemies; and yet so it was.
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3. A third unsearchable thing in Divine Providence, is the track of it. Necessary causes (and such Natural causes are) have a certain track, you may follow the prints of their feet:
3. A third unsearchable thing in Divine Providence, is the track of it. Necessary Causes (and such Natural Causes Are) have a certain track, you may follow the prints of their feet:
Moral and voluntary causes have not such a certain track, moving not like Machines, but as influenced from the will of man; but yet there is something of ordinary certainty in them.
Moral and voluntary Causes have not such a certain track, moving not like Machines, but as influenced from the will of man; but yet there is something of ordinary certainty in them.
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sometimes by humane means, sometimes without means, sometimes by improbable means: sometimes adding by a preternatural power to natural causes: sometimes by suspending their acts;
sometime by humane means, sometime without means, sometime by improbable means: sometime adding by a preternatural power to natural Causes: sometime by suspending their acts;
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Naaman did ill, when he came to the God of Israel to be healed of his Leprosie, to be prescribing to him so much as in his thoughts, thinking that the Prophet must needs come down,
Naaman did ill, when he Come to the God of Israel to be healed of his Leprosy, to be prescribing to him so much as in his thoughts, thinking that the Prophet must needs come down,
4. A fourth thing which in the motions of Divine Providence is unsearchable, is the indications of it. Solomon telleth us, that the righteous and the wise, and their works are in the hand of the Lord, Eccles. 9.1, 2. Unto all men there is one event, both to the righteous and to the wicked:
4. A fourth thing which in the motions of Divine Providence is unsearchable, is the indications of it. Solomon Telleth us, that the righteous and the wise, and their works Are in the hand of the Lord, Eccles. 9.1, 2. Unto all men there is one event, both to the righteous and to the wicked:
Jacob is beloved, yet must he fly to Padan Aram, endure the extremities of weather to feed his Uncles flocks, &c. and when he cometh away, he must once and again run the hazard of his life.
Jacob is Beloved, yet must he fly to padan Aram, endure the extremities of weather to feed his Uncles flocks, etc. and when he comes away, he must once and again run the hazard of his life.
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sometimes men in the enjoyments of this life are lifted up to Heaven, but it is — ut lapsu graviore ruant, that their fall may be the greater into the pit prepared for them.
sometime men in the enjoyments of this life Are lifted up to Heaven, but it is — ut lapsu graviore ruant, that their fallen may be the greater into the pit prepared for them.
The Providence of God drives at the securing of his Church, the destruction of his Enemies, the promoving of Gods glory, &c. But it carrieth on many designs together, possibly the chastising of his people for their sins, the suffering of the Amorites to make up their measure:
The Providence of God drives At the securing of his Church, the destruction of his Enemies, the promoving of God's glory, etc. But it Carrieth on many designs together, possibly the chastising of his people for their Sins, the suffering of the amorites to make up their measure:
It was the complaint, long since, of an acute Author, Iste labor vexat homines ut plus Deum laborent intelligere, quam diligere — malumus vestigando laborare quam amando reperire, malumus inquirere, quam invenire & perfrui.
It was the complaint, long since, of an acute Author, Iste labour vexat homines ut plus God laborent intelligere, quam diligere — malumus vestigando laborare quam Amando reperire, malumus inquirere, quam invenire & perfrui.
It is a lust inclining a man to employ his outward senses and his understanding, to an inordinate gaining of some knowledg which God hath hidden from him. Knowledg is good;
It is a lust inclining a man to employ his outward Senses and his understanding, to an inordinate gaining of Some knowledge which God hath hidden from him. Knowledge is good;
It is not for you, (saith our Saviour) to know the times and seasons, which the father hath put in his own power, Acts 1.7. The knowledg of truth is good, but it may be accidentally evil.
It is not for you, (Says our Saviour) to know the times and seasons, which the father hath put in his own power, Acts 1.7. The knowledge of truth is good, but it may be accidentally evil.
such are now going to witches and wizards, Astrologers, Star-gazers, cunning men, as Ahaziah sent to Baalzebub the god of Ekron, to know whether he should recover of that disease;
such Are now going to Witches and wizards, Astrologers, Stargazers, cunning men, as Ahaziah sent to Baalzebub the god of Ekron, to know whither he should recover of that disease;
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A practice too frequent amongst simple people in these days, and places where we live. 3. When men have an itch to know what God hath concealed from them.
A practice too frequent among simple people in these days, and places where we live. 3. When men have an itch to know what God hath concealed from them.
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Philip saith, Shew us the Father. The Disciples say, Wilt thou not this time restore the Kingdom to Israel? And again, Lord, When shall these things be? Now as this Curiosity in us sheweth it self in other things, so it wonderfully busieth it self as to the ways of Providence, to find out all the ways of God,
Philip Says, Show us the Father. The Disciples say, Wilt thou not this time restore the Kingdom to Israel? And again, Lord, When shall these things be? Now as this Curiosity in us shows it self in other things, so it wonderfully busieth it self as to the ways of Providence, to find out all the ways of God,
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and fill his belly with the east-wind? The boy in Plutarch carrying a covered dish, answered him well, that would know what was in it, by telling him, It was therefore covered that he might not know what was in it.
and fill his belly with the East wind? The boy in Plutarch carrying a covered dish, answered him well, that would know what was in it, by telling him, It was Therefore covered that he might not know what was in it.
2. You shall observe our blessed Lord continually checking such enquirers: one while putting them off, and directing them to more profitable employment for their thoughts;
2. You shall observe our blessed Lord continually checking such enquirers: one while putting them off, and directing them to more profitable employment for their thoughts;
as when they asked him, If there were few that should be saved, he bids them strive to enter in at the strait gate, Luk 13.21, 22. When they asked him, Matth. 24.3. When shall these things be? He replyeth, Take heed that no man deceive you:
as when they asked him, If there were few that should be saved, he bids them strive to enter in At the strait gate, Luk 13.21, 22. When they asked him, Matthew 24.3. When shall these things be? He Replieth, Take heed that no man deceive you:
sometimes he chideth them, Acts 1.4, 5. It is not for you to know the times and seasons. When Peter asked, John 21.21. And what shall this man do? Christ answereth, If I will, that he tarry until I come, What is that to thee? Follow thou me.
sometime he chideth them, Acts 1.4, 5. It is not for you to know the times and seasons. When Peter asked, John 21.21. And what shall this man do? christ Answers, If I will, that he tarry until I come, What is that to thee? Follow thou me.
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3. Lastly, It commonly produceth error in our imaginations, vain thoughts, bold determinations of the Councels of God, groundless prophecies, erroneous apprehensions both of God, and of his ways.
3. Lastly, It commonly Produceth error in our Imaginations, vain thoughts, bold determinations of the Counsels of God, groundless prophecies, erroneous apprehensions both of God, and of his ways.
What strange effects have mens curious enquiries about the time for the calling of the Jews, the ruin of Antichrist, the day of Judgment produced in the world? What have men at last found out about them, that a wise man can set his foot upon? Verily they have laboured for the wind,
What strange effects have men's curious Enquiries about the time for the calling of the jews, the ruin of Antichrist, the day of Judgement produced in the world? What have men At last found out about them, that a wise man can Set his foot upon? Verily they have laboured for the wind,
It may as well be translated, Not to be wise above what we ought to be wise, but to be wise soberly. The Apostle, Col. 2.18. makes an intruding into things which we have not seen, but a sign of ones being puft up with a fleshly mind.
It may as well be translated, Not to be wise above what we ought to be wise, but to be wise soberly. The Apostle, Col. 2.18. makes an intruding into things which we have not seen, but a Signen of ones being puffed up with a fleshly mind.
Augustine saith, when a thing is obscure, Et aperte divina Scriptura non subvenit, temere aliquid definire humana conjectura praesumit, Aug. And the Scripture doth not plainly help, humane Wisdom doth but presume, rashly to define any thing about it.
Augustine Says, when a thing is Obscure, Et aperte Divine Scripture non subvenit, Temere Aliquid definire Humana conjectura praesumit, Aug. And the Scripture does not plainly help, humane Wisdom does but presume, rashly to define any thing about it.
2. This in the second place calleth to us for a deep adoration, and veneration of God. This is one reason why the Lord hath made his judgments so unsearchable, his ways past finding out.
2. This in the second place calls to us for a deep adoration, and veneration of God. This is one reason why the Lord hath made his Judgments so unsearchable, his ways passed finding out.
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He is to be admired of all them that believe, 2 Thes. 1.10. All admiration is the daughter of some ignorance, we seldom, or very little admire what we fully and perfectly understand.
He is to be admired of all them that believe, 2 Thebes 1.10. All admiration is the daughter of Some ignorance, we seldom, or very little admire what we Fully and perfectly understand.
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We are to follow the rule of the word, not the windings of Providence. I told you before, that Providence is like a man of business, that carrieth a great many designs in his head at once, and seldom keepeth his road:
We Are to follow the Rule of the word, not the windings of Providence. I told you before, that Providence is like a man of business, that Carrieth a great many designs in his head At once, and seldom Keepeth his road:
the way to heaven is by much tribulation: some are scourged into heaven, others go leaping and dancing into the lake, which burns with fire and brimstone.
the Way to heaven is by much tribulation: Some Are scourged into heaven, Others go leaping and dancing into the lake, which burns with fire and brimstone.
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WHoso wistly casteth his eyes upon this Psalm, will find it from first to last a Song of Providence, intermixed with frequent exhortations or wishes, That men would praise the Lord for his goodness,
WHoso wistly Cast his eyes upon this Psalm, will find it from First to last a Song of Providence, intermixed with frequent exhortations or wishes, That men would praise the Lord for his Goodness,
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The work commended to us, is the observation of Providence. The honour and reward of the work is expressed in two things: 1. It speaketh a man wise, truly, spiritually wise.
The work commended to us, is the observation of Providence. The honour and reward of the work is expressed in two things: 1. It speaks a man wise, truly, spiritually wise.
The word which we translate [ observeth ] is, NONLATINALPHABET, a word that signifies to keep, and to observe: it is often used in Scripture to signifie a keeping safely,
The word which we translate [ observeth ] is,, a word that signifies to keep, and to observe: it is often used in Scripture to signify a keeping safely,
and he that keepeth Israel, neither slumbereth nor sleepeth, Psal. 121.4. And he shall give his angels charge over thee, and they shall keep thee, Psal. 91.11.
and he that Keepeth Israel, neither Slumbereth nor Sleepeth, Psalm 121.4. And he shall give his Angels charge over thee, and they shall keep thee, Psalm 91.11.
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as sheweth it self in practice, as in Deut. 6.17. and chap. 8.2. sometimes a keeping of them in our mind, as in that Text, Gen. 37.10. Jacob kept the saying, the LXX interpret it NONLATINALPHABET.
as shows it self in practice, as in Deuteronomy 6.17. and chap. 8.2. sometime a keeping of them in our mind, as in that Text, Gen. 37.10. Jacob kept the saying, the LXX interpret it.
Observing them argues a fixing of the eye of the mind, as well as the body upon them, without which, a transient view of them, is of very little significancy and import unto men.
Observing them argues a fixing of the eye of the mind, as well as the body upon them, without which, a Transient view of them, is of very little significancy and import unto men.
that is a wise man, and he shall understand the loving-kindness of the Lord: And that brings me to the second Question in the Explication of the Proposition.
that is a wise man, and he shall understand the Lovingkindness of the Lord: And that brings me to the second Question in the Explication of the Proposition.
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we speak in the commendation of the ablest persons, in any art or profession, such a one is an experienced man; and the more experienced any one is in his art,
we speak in the commendation of the Ablest Persons, in any art or profession, such a one is an experienced man; and the more experienced any one is in his art,
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Nothing is so well learned by rule and precept, as by example and president. Hence it is a common maxim of these times, That the study of books accomplisheth none so much,
Nothing is so well learned by Rule and precept, as by Exampl and president. Hence it is a Common maxim of these times, That the study of books accomplisheth none so much,
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From the Word of God we get a great knowledg of God, what he is as to his Divine Being, and in his glorious Attributes; but the knowledg which we have of God from his Word, is both confirmed in us,
From the Word of God we get a great knowledge of God, what he is as to his Divine Being, and in his glorious Attributes; but the knowledge which we have of God from his Word, is both confirmed in us,
1. As they establish the Proposition of the word, and confirm our faith in it. Psal. 48.8. As we have heard, so haeve we seen in the city of our God, God will establish it for ever.
1. As they establish the Proposition of the word, and confirm our faith in it. Psalm 48.8. As we have herd, so haeve we seen in the City of our God, God will establish it for ever.
but now they were confirmed in it, when they had seen it in the Works of Providence, what they had before heard from the mouth of Gods Prophets and Messengers:
but now they were confirmed in it, when they had seen it in the Works of Providence, what they had before herd from the Mouth of God's prophets and Messengers:
Gods dispensations in the world, both toward his Church, and the enemies and persecutors, help us to understand both his promises and his threatnings.
God's dispensations in the world, both towards his Church, and the enemies and persecutors, help us to understand both his promises and his threatenings.
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But will some say, Is not this to make Providence our rule? I answer, It is one thing to make the Providence of God an argument to justifie our actions, which the word condemneth:
But will Some say, Is not this to make Providence our Rule? I answer, It is one thing to make the Providence of God an argument to justify our actions, which the word Condemneth:
if his faith be weak and languid, the exemplifying of the thing revealed in the Word of God, by the issues of Providence, tendeth much to the confirmation of the souls faith and assent;
if his faith be weak and languid, the exemplifying of the thing revealed in the Word of God, by the issues of Providence, tendeth much to the confirmation of the Souls faith and assent;
And in the Law of Moses you shall find God commanding exemplary Justice to be done upon some remarkable offenders for this very end, That all Israel might hear and fear.
And in the Law of Moses you shall find God commanding exemplary justice to be done upon Some remarkable offenders for this very end, That all Israel might hear and Fear.
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this must needs have a great power and influence upon the heart, especially upon the hearts of such as before had an habit of Divine Fear wrought in them,
this must needs have a great power and influence upon the heart, especially upon the hearts of such as before had an habit of Divine fear wrought in them,
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Now the observation of Gods good and gracious Providences, serves hugely to excite it, and to blow up the Coals of it in the soul, Psal. 37.23. O love you the Lord all his Saints!
Now the observation of God's good and gracious Providences, serves hugely to excite it, and to blow up the Coals of it in the soul, Psalm 37.23. Oh love you the Lord all his Saints!
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God himself (speaking after the manner of men to Abraham ) speaks as if he had not known his love and obedience to him, till he had made an experiment of it,
God himself (speaking After the manner of men to Abraham) speaks as if he had not known his love and Obedience to him, till he had made an experiment of it,
This knowledg must be gained by observation. Sense looks upon cross dispensations of Providence, and it may be Reason judging of them from present appearances,
This knowledge must be gained by observation. Sense looks upon cross dispensations of Providence, and it may be Reason judging of them from present appearances,
Is his mercy clean gone? doth his promise fail for evermore? But whoso observeth Divine Providence, will in these things also understand the loving-kindness of the Lord,
Is his mercy clean gone? does his promise fail for evermore? But whoso observeth Divine Providence, will in these things also understand the Lovingkindness of the Lord,
but it bringeth forth afterward, the peaceable fruit of righteousness, to them that are exercised thereby, Heb. 12.11. 3. Ʋnderstanding (thirdly) may signifie experience; and indeed, there is no such understanding as experience gives.
but it brings forth afterwards, the peaceable fruit of righteousness, to them that Are exercised thereby, Hebrew 12.11. 3. Ʋnderstanding (Thirdly) may signify experience; and indeed, there is no such understanding as experience gives.
Every Child of God that observeth Divine Providence, shall find it (let the wind of it blow which way it will) giving him an experiment and demonstration of the Love of God to his Soul. But thus much shall serve to have spoken to the Explication of this Proposition in both branches.
Every Child of God that observeth Divine Providence, shall find it (let the wind of it blow which Way it will) giving him an experiment and demonstration of the Love of God to his Soul. But thus much shall serve to have spoken to the Explication of this Proposition in both branches.
and special objects of Providence, than all others in the World. 3. Amongst them such as fear and love God in sincerity, are yet the more peculiar objects of Divine Providence;
and special objects of Providence, than all Others in the World. 3. among them such as Fear and love God in sincerity, Are yet the more peculiar objects of Divine Providence;
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and which God hath a most peculiar regard unto, which maketh a cogent argument to prove, That supposing the glory of God to be the great end of all his providential Dispensations;
and which God hath a most peculiar regard unto, which makes a cogent argument to prove, That supposing the glory of God to be the great end of all his providential Dispensations;
They pass before their eyes every day, but they observe them not: Non tantum oculis intueri, sed animum ad hanc considerationem ita exuscitare, ut meliores inde evadamus;
They pass before their eyes every day, but they observe them not: Non Tantum oculis intueri, sed animum ad hanc considerationem ita exuscitare, ut meliores inde evadamus;
how few are they that observe these things? they see stupendious Providences, sometimes, in the destruction of the Churches Enemies for the salvation of his people:
how few Are they that observe these things? they see stupendious Providences, sometime, in the destruction of the Churches Enemies for the salvation of his people:
Now I say, our not observing this, which is matter of no difficult observation to him that wistly eyeth Divine Providence, is one great reason, that men do not understand the loving-kindness of the Lord.
Now I say, our not observing this, which is matter of no difficult observation to him that wistly eyeth Divine Providence, is one great reason, that men do not understand the Lovingkindness of the Lord.
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we should discern little loveliness in it, which yet we should easily discern if we would but stay until he had finished his work, and laid on his life-colours.
we should discern little loveliness in it, which yet we should Easily discern if we would but stay until he had finished his work, and laid on his Life-colours.
The Providence of God is daily working, in order to the fulfilling of Gods great end, the glorifying of his great and holy Name, the establishing of his people, &c.
The Providence of God is daily working, in order to the fulfilling of God's great end, the glorifying of his great and holy Name, the establishing of his people, etc.
in the mean time, only to be diligently marked and observed, taken notice of as a great work of God, the meaning of which we shall understand hereafter.
in the mean time, only to be diligently marked and observed, taken notice of as a great work of God, the meaning of which we shall understand hereafter.
Divines say, That the meaning of many Providences, and our clear understanding of them, is one of those things wherein our knowledg shall be bettered and perfected in the day of Judgment;
Divines say, That the meaning of many Providences, and our clear understanding of them, is one of those things wherein our knowledge shall be bettered and perfected in the day of Judgement;
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forty years they travelled in the wilderness, then during all the time of the Judges: yea, and in Sauls time too, they were but in a very unquiet condition.
forty Years they traveled in the Wilderness, then during all the time of the Judges: yea, and in Saul's time too, they were but in a very unquiet condition.
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Indeed as to particular persons, their beings are of shorter duration, and the Providence of God brings about the promises to them, in much shorter periods,
Indeed as to particular Persons, their beings Are of shorter duration, and the Providence of God brings about the promises to them, in much shorter periods,
those who should thus have observed the motions of Providence with reference to Abraham, Jacob, Joseph, David, Daniel, Job, would have seen little of that loving-kindness of the Lord to them, which yet is evident enough to all that keep their Eye upon their story, to the winding up of their bottoms.
those who should thus have observed the motions of Providence with Referente to Abraham, Jacob, Joseph, David, daniel, Job, would have seen little of that Lovingkindness of the Lord to them, which yet is evident enough to all that keep their Eye upon their story, to the winding up of their bottoms.
Every man desireth the reputation of a wise man, and studiously avoideth the reproach of a fool. Two things speak a fool: 1. To observe and mind nothing.
Every man Desires the reputation of a wise man, and studiously avoideth the reproach of a fool. Two things speak a fool: 1. To observe and mind nothing.
I will conclude my Discourse by giving you three Cautions to direct your observation. 1. Observe the Providence of God, when it seemeth to move contrary to his Word;
I will conclude my Discourse by giving you three Cautions to Direct your observation. 1. Observe the Providence of God, when it seems to move contrary to his Word;
which made the Psalmist cry out, Doth the promise fail for evermore? The reason of this NONLATINALPHABET, that deceiveth us, is our imperfect knowledg,
which made the Psalmist cry out, Does the promise fail for evermore? The reason of this, that deceives us, is our imperfect knowledge,
God designs to bring the Jews into Canaan; but a-long with this to carry on the destruction of the Egyptians, the Amorites (whose sins in Abrahams time were not come to the full):
God designs to bring the jews into Canaan; but along with this to carry on the destruction of the egyptians, the amorites (whose Sins in Abrahams time were not come to the full):
the destruction of the rebellious and disobedient amongst the Israelites. Now in order to this, the Egyptians must ripen themselves for their ruin, by their oppression of Israel: The Amalekites, and Amorites, and the other Nations by their falling upon them at their coming out of Egypt, and in their journey.
the destruction of the rebellious and disobedient among the Israelites. Now in order to this, the egyptians must ripen themselves for their ruin, by their oppression of Israel: The Amalekites, and amorites, and the other nations by their falling upon them At their coming out of Egypt, and in their journey.
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The people of Israel at the Red-sea, and in the Wilderness, looked very unlike a people that should have a quiet possession of Canaan: Therefore I say, Providence is to be observed in its Motions, which seem contrary to the Word;
The people of Israel At the Red sea, and in the Wilderness, looked very unlike a people that should have a quiet possession of Canaan: Therefore I say, Providence is to be observed in its Motions, which seem contrary to the Word;
As those who will understand the letter of Scripture, must compare Text with Text: so those who will be wise by understanding the motions of Providence, must compare Providences of a present age, with Providences of former ages. Thou art offended possibly at the Providences of God towards wicked men:
As those who will understand the Letter of Scripture, must compare Text with Text: so those who will be wise by understanding the motions of Providence, must compare Providences of a present age, with Providences of former ages. Thou art offended possibly At the Providences of God towards wicked men:
In Jobs time, and Davids time, and Jeremiah's time. Yet it is not hard for thee to understand how the servants of God in those times found the loving-kindness of God,
In Jobs time, and Davids time, and Jeremiah's time. Yet it is not hard for thee to understand how the Servants of God in those times found the Lovingkindness of God,
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3. Lastly, If you would by observing the Providence of God understand his loving-kindness, and gain a spiritual wisdom, Let your eye affect your heart.
3. Lastly, If you would by observing the Providence of God understand his Lovingkindness, and gain a spiritual Wisdom, Let your eye affect your heart.
I hinted to you before, that Mollerus telleth us, such an observation of Providence is here intended, unde ad pietatem exuscitemur, ut inde meliores evadamus, as will quicken us unto piety,
I hinted to you before, that Mollerus Telleth us, such an observation of Providence is Here intended, unde ad pietatem exuscitemur, ut inde meliores evadamus, as will quicken us unto piety,
Others are curious observers of Providences: these are wonderfully busily employed in searching out the natural causes of such thunders, lightnings, inundations, devouring pestilences, &c. They do by the book of Providence,
Others Are curious observers of Providences: these Are wonderfully busily employed in searching out the natural Causes of such Thunders, lightnings, inundations, devouring pestilences, etc. They do by the book of Providence,
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and wit to find out the immediate causes, and reasons natural or political, than a trembling, humble heart, that they might learn by them more to acknowledg, love, fear, adore, and revere the great and mighty God whose works these are:
and wit to find out the immediate Causes, and Reasons natural or political, than a trembling, humble heart, that they might Learn by them more to acknowledge, love, Fear, adore, and revere the great and mighty God whose works these Are:
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But for the further hopes and consolation of the people of God in their states of affliction, I intend to commend to you some principal Observations upon the motions of Divine Providence;
But for the further hope's and consolation of the people of God in their states of affliction, I intend to commend to you Some principal Observations upon the motions of Divine Providence;
I Am discoursing concerning Divine Actual Providence, as the Object of good mens observation. I shewed you in my last Discourse, That the observation of the motions of it, is both an Indication of spiritual Wisdom,
I Am discoursing Concerning Divine Actual Providence, as the Object of good men's observation. I showed you in my last Discourse, That the observation of the motions of it, is both an Indication of spiritual Wisdom,
Now to advantage you a little in this Observation, I shall give you an account of some observable things in the motions of Providence, which possibly you may parallel in the present or future dealings of God, both with his Church, and with particular Souls.
Now to advantage you a little in this Observation, I shall give you an account of Some observable things in the motions of Providence, which possibly you may parallel in the present or future dealings of God, both with his Church, and with particular Souls.
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As we have heard, so have we seen in the City of our God, saith the Psalmist, Psal. 48.8: the Promise is but providentia occultata, and Providence is but promissio explicata, the Promise fully explained and opened:
As we have herd, so have we seen in the city of our God, Says the Psalmist, Psalm 48.8: the Promise is but Providentia occultata, and Providence is but Promissio explicata, the Promise Fully explained and opened:
and in all their humiliations upon any judgments, which the Lord had brought on them, as also in all the Narrative parts of Scripture, declaring any great motions of Providence:
and in all their humiliations upon any Judgments, which the Lord had brought on them, as also in all the Narrative parts of Scripture, declaring any great motions of Providence:
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how often do you meet with it in the Gospel, such or such a thing was done, that it might be fulfilled, which was spoken by the Prophet, &c. Dan. 2.12, He hath confirmed his word which he hath spoken against our Judges, &c. which way soever Providence worketh;
how often do you meet with it in the Gospel, such or such a thing was done, that it might be fulfilled, which was spoken by the Prophet, etc. Dan. 2.12, He hath confirmed his word which he hath spoken against our Judges, etc. which Way soever Providence works;
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But I shall make you understand this better by the instances, by which I shall in the next place endeavour to justify and establish the Observation, to which I now come,
But I shall make you understand this better by the instances, by which I shall in the next place endeavour to justify and establish the Observation, to which I now come,
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The first instance I shall give of it, shall be that great work of Divine Providence, in bringing the posterity of Abraham into a quiet possession of the Land of Canaan. The Promise went out from God, Gen. 12.2, I will make of thee a great Nation,
The First instance I shall give of it, shall be that great work of Divine Providence, in bringing the posterity of Abraham into a quiet possession of the Land of Canaan. The Promise went out from God, Gen. 12.2, I will make of thee a great nation,
It was above two hundred years after this that Jacob with his Family (not exceeding seventy persons) went down into Egypt: How slowly did the Providence of God move as to that part of the promise, which concerned the multiplication of Abrahams seed.
It was above two hundred Years After this that Jacob with his Family (not exceeding seventy Persons) went down into Egypt: How slowly did the Providence of God move as to that part of the promise, which concerned the multiplication of Abrahams seed.
After the giving out of the Promise, Abraham first fleeth into Egypt for the Famine: Gen. 13.12, You have him again returned into Canaan, Gen. 13.18. He is told, that notwithstanding this Promise, his seed should be servants in a Land that was not theirs.
After the giving out of the Promise, Abraham First fleeth into Egypt for the Famine: Gen. 13.12, You have him again returned into Canaan, Gen. 13.18. He is told, that notwithstanding this Promise, his seed should be Servants in a Land that was not theirs.
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Jacob first is forced to flee to Padan-aram: returning from thence, he is compel'd by the Famine to go down into Egypt; where after his and Josephs death, the posterity of Abraham, for the multiplication of which the promise was out so many years before, was attempted to be diminished,
Jacob First is forced to flee to Padan-aram: returning from thence, he is compelled by the Famine to go down into Egypt; where After his and Josephs death, the posterity of Abraham, for the multiplication of which the promise was out so many Years before, was attempted to be diminished,
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one would have thought that now they had been far enough from any prospect of Canaan. Providence by a miraculous operation brings them over this Mountain of difficulty:
one would have Thought that now they had been Far enough from any prospect of Canaan. Providence by a miraculous operation brings them over this Mountain of difficulty:
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When they get over Jordan, they meet with seven Nations more strong and mighty than they, who must all be subdued before they could have possession of Canaan: at last, the Providence of God comes home to the Promise;
When they get over Jordan, they meet with seven nations more strong and mighty than they, who must all be subdued before they could have possession of Canaan: At last, the Providence of God comes home to the Promise;
What staange circulations, and windings of Divine Providence were here in the accomplishment of the Promises? how little to an humane Eye the Providence of God seem'd to mind the promise of multiplying Abrahams seed for above two hundred years? Abraham had but one Son of the promise;
What staange circulations, and windings of Divine Providence were Here in the accomplishment of the Promises? how little to an humane Eye the Providence of God seemed to mind the promise of multiplying Abrahams seed for above two hundred Years? Abraham had but one Son of the promise;
and these in the remaining space of that time were multiplied but to seventy (besides Joseph in Egypt), how quite contrary to the Promise did Providence seem to move all the while that the Israelites were in Egypt? yea and after too,
and these in the remaining Molle of that time were multiplied but to seventy (beside Joseph in Egypt), how quite contrary to the Promise did Providence seem to move all the while that the Israelites were in Egypt? yea and After too,
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how often would one have judged that the people guessed right? when in their impatience they complained, that God had brought them out of Egypt to destroy them in the Wilderness;
how often would one have judged that the people guessed right? when in their impatience they complained, that God had brought them out of Egypt to destroy them in the Wilderness;
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yet at last Gods work was done, Providence faithfully served the Promise, and gave a Being to the Word of the Lord given out, Gen. 12. 2. Let the second instance be that of Joseph. Joseph had a promise, Gen. 37; I know it was a dream, but it was the revelation of Gods will to him in that dream;
yet At last God's work was done, Providence faithfully served the Promise, and gave a Being to the Word of the Lord given out, Gen. 12. 2. Let the second instance be that of Joseph. Joseph had a promise, Gen. 37; I know it was a dream, but it was the Revelation of God's will to him in that dream;
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here now he was brought to Court, but no sooner doth he grow into Reputation, that there was any appearance of his rising to any degree of Dignity, that might look towards a fulfilling of the promise;
Here now he was brought to Court, but no sooner does he grow into Reputation, that there was any appearance of his rising to any degree of Dignity, that might look towards a fulfilling of the promise;
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when Samuel by order from God anointed him, 1 Sam. 16. In the 17th Chap. The Providence of God so ordereth it, that Saul having made a Proclamation, That if any man would encounter Goliah, the Champion of the Philistines who defied the Armies of Israel, he should have his Daughter to Wife.
when Samuel by order from God anointed him, 1 Sam. 16. In the 17th Chap. The Providence of God so Ordereth it, that Saul having made a Proclamation, That if any man would encounter Goliath, the Champion of the philistines who defied the Armies of Israel, he should have his Daughter to Wife.
David coming to the Army, accepts his Challenge, fighteth, and slayeth him, and obtaineth Sauls daughter. Jonathan Sauls Son, taketh a great kindness to him, the people admire him:
David coming to the Army, accepts his Challenge, fights, and slays him, and obtaineth Saul's daughter. Johnathan Saul's Son, Takes a great kindness to him, the people admire him:
Here now the Providence of God, at first setting out, moves as if David should presently have come to the Kingdom: but after this Saul falls out with David, useth all arts to take away his life, pursueth him with an Army from place to place:
Here now the Providence of God, At First setting out, moves as if David should presently have come to the Kingdom: but After this Saul falls out with David, uses all arts to take away his life, pursueth him with an Army from place to place:
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would any one have thought that had seen David among the Philstines, scrambling on the walls, that he should ever have been King over Israel and Judah? At length Saul, and Jonathan (the next heir) are slain in Battel; then Ishbosheth is set up:
would any one have Thought that had seen David among the Philstines, scrambling on the walls, that he should ever have been King over Israel and Judah? At length Saul, and Johnathan (the next heir) Are slave in Battle; then Ishbosheth is Set up:
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God had promised, that he would set his King upon the holy hill of Zion. Psalm 2.6. v. 8, That he would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession:
God had promised, that he would Set his King upon the holy hill of Zion. Psalm 2.6. v. 8, That he would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession:
Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, men of Pontus, Asia, Phrygia, Pamphilia, Egypt, Lybians, Cyrenians, Romanes, Cretes, Arabians, and heard the Apostles in their own language, speaking of the great works of God.
Parthians, Medes, Elamites, Mesopotamians, jews, Cappadocians, men of Pontus, Asia, Phrygia, Pamphylia, Egypt, Libyans, Cyrenians, Romans, Cretes, Arabians, and herd the Apostles in their own language, speaking of the great works of God.
would not one have thought that surely at this time, all the ends of the Earth should have been given unto Christ? Peter at one Sermon converts two thousand: soon after there were five thousand added to the Church.
would not one have Thought that surely At this time, all the ends of the Earth should have been given unto christ? Peter At one Sermon converts two thousand: soon After there were five thousand added to the Church.
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bonds, stripes, and imprisonments, waited for the Apostles in all places where they came: Paul saith he thought, that God had set them forth as men appointed unto death;
bonds, stripes, and imprisonments, waited for the Apostles in all places where they Come: Paul Says he Thought, that God had Set them forth as men appointed unto death;
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But after this very ordinarily follow very dark hours, and the Soul like Jonah cryes out of the belly of Hell. The Soul that feareth the Lord, and obeyeth the voice of his Servant,
But After this very ordinarily follow very dark hours, and the Soul like Jonah cries out of the belly of Hell. The Soul that fears the Lord, and Obeyeth the voice of his Servant,
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how strangely did the Providence of God in the beginning work towards the accomplishment of it? That Luther, who was a poor Monk, should be preserved to plant the Doctrine of the Gospel,
how strangely did the Providence of God in the beginning work towards the accomplishment of it? That Luther, who was a poor Monk, should be preserved to plant the Doctrine of the Gospel,
and should diffuse it so far as he did, and be preserved to do it against all the rage both of the Pope, and Emperour 28, or 29 years, was a great favour of Providence to the infantile Reformation:
and should diffuse it so Far as he did, and be preserved to do it against all the rage both of the Pope, and Emperor 28, or 29 Years, was a great favour of Providence to the infantile Reformation:
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For England we know from our story, That King Hen. 8, laid the first stone; we also know how Providence at first favoured the work, during all the reign of Edward the sixth; but in Queen Maries time,
For England we know from our story, That King Hen. 8, laid the First stone; we also know how Providence At First favoured the work, during all the Reign of Edward the sixth; but in Queen Mary's time,
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the Popish Superstitions were restored in all parts of the Nation, Multitudes burnt for the profession of the Gospel, others fled into foreign parts to secure their lives.
the Popish Superstitions were restored in all parts of the nation, Multitudes burned for the profession of the Gospel, Others fled into foreign parts to secure their lives.
Let me in the next place endeavour to give you a reasonable account of these transverse motions of Providence: not that I dare presume to give you the reasons why God moveth thus, or thus;
Let me in the next place endeavour to give you a reasonable account of these transverse motions of Providence: not that I Dare presume to give you the Reasons why God moves thus, or thus;
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1. In the first place, certainly one reasonable account to be given of these motions, must be the variety of designs which the Providence of God ordinarily carries on together.
1. In the First place, Certainly one reasonable account to be given of these motions, must be the variety of designs which the Providence of God ordinarily carries on together.
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who though London, or some other great place, be in his Eye as the end of his Journey where his business lies, which he doth chiefly design the dispatch of;
who though London, or Some other great place, be in his Eye as the end of his Journey where his business lies, which he does chiefly Design the dispatch of;
but this cannot be done till the Nations be dispossessed, and in order thereunto the iniquities of the Amorites must be full, Gen. 15.16: and God giveth Abraham this very reason, why his seed should not possess Canaan until the fourth Generation.
but this cannot be done till the nations be dispossessed, and in order thereunto the iniquities of the amorites must be full, Gen. 15.16: and God gives Abraham this very reason, why his seed should not possess Canaan until the fourth Generation.
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The Providence of God never carrieth on a single design, but in the fulfilling some eminent Counsel of God, referring to a person or a Nation, effects an hundred other pieces of Divine Counsel;
The Providence of God never Carrieth on a single Design, but in the fulfilling Some eminent Counsel of God, referring to a person or a nation, effects an hundred other Pieces of Divine Counsel;
Secondly, The seemingly oblique, and contradictory motions of Divine Providence, do often (though we at first discern it not) bear the notion, and have the nature of proper means in order to the great End. If Joseph had not been sold into Egypt, if there he had not been thrown into a prison,
Secondly, The seemingly oblique, and contradictory motions of Divine Providence, do often (though we At First discern it not) bear the notion, and have the nature of proper means in order to the great End. If Joseph had not been sold into Egypt, if there he had not been thrown into a prison,
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It was the Israelites affliction and oppression in the Land of Egypt, which made them willing to leave the fleshpots, and Onions, and Garlick, there to go toward Canaan. We use to say, The furthest way about, is the nearest way home.
It was the Israelites affliction and oppression in the Land of Egypt, which made them willing to leave the fleshpots, and Onions, and Garlic, there to go towards Canaan. We use to say, The furthest Way about, is the nearest Way home.
That man makes it so, that doth a great deal of business in one journey (riding only now and then a little out of the way) which he must else have dispatched by new journeys:
That man makes it so, that does a great deal of business in one journey (riding only now and then a little out of the Way) which he must Else have dispatched by new journeys:
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but it is never truer, than in the motions of Providence; what seemeth to us in Gods working, the furthest way about, in order to the saving of a Soul,
but it is never truer, than in the motions of Providence; what seems to us in God's working, the furthest Way about, in order to the Saving of a Soul,
And this many times we can say, when a day of Evil is over, though we could not so easily read it in the hour of his afflictive Dispensations either to the Church, or to particular persons.
And this many times we can say, when a day of Evil is over, though we could not so Easily read it in the hour of his afflictive Dispensations either to the Church, or to particular Persons.
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The exercise of these is when sense faileth, and the Providence of God moveth out of our sight, in a time of adversity when it seemeth to move at a great distance from the Promise,
The exercise of these is when sense Faileth, and the Providence of God moves out of our sighed, in a time of adversity when it seems to move At a great distance from the Promise,
God gave Abraham a Promise, nay divers promises: two more eminent, the one of a Child; the other, of a numerous seed, and their inheriting the land of Canaan.
God gave Abraham a Promise, nay diverse promises: two more eminent, the one of a Child; the other, of a numerous seed, and their inheriting the land of Canaan.
Now if the Providence of God, had presently moved in a direct line towards the fulfilling of these Promises, where had been a room for Abrahams faith, so much celebrated in Scripture? the Apostle saith, Rom. 4.18, That he against hope believed in hope, — and ver. 19, Being not weak in faith, he considered not his own body being now dead,
Now if the Providence of God, had presently moved in a Direct line towards the fulfilling of these Promises, where had been a room for Abrahams faith, so much celebrated in Scripture? the Apostle Says, Rom. 4.18, That he against hope believed in hope, — and for. 19, Being not weak in faith, he considered not his own body being now dead,
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The Providence of God delayeth the time, suffereth Abraham first, and his Wife to live to an age, that they both were past any reasonable hope of children,
The Providence of God delayeth the time, suffers Abraham First, and his Wife to live to an age, that they both were passed any reasonable hope of children,
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why doth Providence move thus slowly, and obliquely? how else should Abrahams faith have been tried? how should it have been tried whether he would stagger at the Promise through unbelief? Another branch of that Promise was, That the child which God should give him of Sarah his Wife should be his heir, Gen. 15.4. This [ that is, this Eliezer of Damascus of whom thou speakest, ver 2. ] shall not be thine heir:
why does Providence move thus slowly, and obliquely? how Else should Abrahams faith have been tried? how should it have been tried whither he would stagger At the Promise through unbelief? another branch of that Promise was, That the child which God should give him of Sarah his Wife should be his heir, Gen. 15.4. This [ that is, this Eliezer of Damascus of whom thou Speakest, for 2. ] shall not be thine heir:
what an oblique, yea contrary motion of Providence doth this seem to be, to the promise of Isaac his being the heir? In Isaac shall thy seed be called, saith the Promise.
what an oblique, yea contrary motion of Providence does this seem to be, to the promise of Isaac his being the heir? In Isaac shall thy seed be called, Says the Promise.
How shall that be, when Isaac (who as yet had no seed) must be sacrificed? But how else shall Abrahams faith and obedience be tried, which standeth upon Record.
How shall that be, when Isaac (who as yet had no seed) must be sacrificed? But how Else shall Abrahams faith and Obedience be tried, which Stands upon Record.
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if it had not, how had Abrahams faith had its exercise mentioned? Heb. 11.8. By faith Abraham when he was called to go out into a place, which he should afterward receive, obeyed;
if it had not, how had Abrahams faith had its exercise mentioned? Hebrew 11.8. By faith Abraham when he was called to go out into a place, which he should afterwards receive, obeyed;
By faith he sojourned in the land of promise, as in a strange Country, &c. God gave him no inheritance in it (saith St. Stephen, Acts 7.5,) no not so much as to set his foot on:
By faith he sojourned in the land of promise, as in a strange Country, etc. God gave him no inheritance in it (Says Saint Stephen, Acts 7.5,) no not so much as to Set his foot on:
Fourthly, What if we should say, That God doth this, that he might be the more admired in the works of his Providence when they came to an issue, and have the more of the praises and thanksgivings of his people.
Fourthly, What if we should say, That God does this, that he might be the more admired in the works of his Providence when they Come to an issue, and have the more of the praises and thanksgivings of his people.
and so wonderfully affects our hearts, and enforceth from us great and high acknowledgments of the Omnipotency, and power of God, of his mercy and goodness, of his truth and veracity. It is the common infirmity of our Natures, that we more know our mercies by wanting them, than by enjoying them.
and so wonderfully affects our hearts, and enforceth from us great and high acknowledgments of the Omnipotency, and power of God, of his mercy and Goodness, of his truth and veracity. It is the Common infirmity of our Nature's, that we more know our Mercies by wanting them, than by enjoying them.
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If the Providence of God moved in a right line to bring promised good to them who love and fear God, he would neither have so much of the prayers and cryes of his people, during the want of their desired good,
If the Providence of God moved in a right line to bring promised good to them who love and Fear God, he would neither have so much of the Prayers and cries of his people, during the want of their desired good,
In the first place, This Observation should bespeak us aforehand, that no such oblique, and seemingly contrary motions of Providence may be any prejudice to our faith in the Promise.
In the First place, This Observation should bespeak us aforehand, that no such oblique, and seemingly contrary motions of Providence may be any prejudice to our faith in the Promise.
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W•nder not if you still see the Providence of God keeping the same Methods, that it hath alway in all the great things which it hath brought to pass in the World.
W•nder not if you still see the Providence of God keeping the same Methods, that it hath always in all the great things which it hath brought to pass in the World.
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To charge God foolishly upon the account of his Providences, is by occasion of them to utter vain and foolish things that are not fit to be spoken of the Majesty of God;
To charge God foolishly upon the account of his Providences, is by occasion of them to utter vain and foolish things that Are not fit to be spoken of the Majesty of God;
like the Psalmist in his passion, Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies, Selah? Psalm 77.7, 8, 9. If this be the usual method of Providence in the accomplishment of Promises, to move obliquely and contrary (as to humane appearance) and yet at last most certainly to bring the Promise to effect;
like the Psalmist in his passion, Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender Mercies, Selac? Psalm 77.7, 8, 9. If this be the usual method of Providence in the accomplishment of Promises, to move obliquely and contrary (as to humane appearance) and yet At last most Certainly to bring the Promise to Effect;
as Christ sometimes spake to his Disciples, Matth 5, Think you that I am come to destroy the law and the Prophets? I am not come to destroy them, but to fulfil them.
as christ sometime spoke to his Disciples, Matthew 5, Think you that I am come to destroy the law and the prophets? I am not come to destroy them, but to fulfil them.
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Lastly, (will some say), What is our duty with reference to Providence at such a time? I will open this in four or five particulars, with which I will shut up my Discourse upon this Observation:
Lastly, (will Some say), What is our duty with Referente to Providence At such a time? I will open this in four or five particulars, with which I will shut up my Discourse upon this Observation:
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as thou thinkest, and not doing by thee as thou didst expect, search and see, whether thy miscarriages have not caused that withdrawing, or turning aside.
as thou Thinkest, and not doing by thee as thou didst expect, search and see, whither thy miscarriages have not caused that withdrawing, or turning aside.
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It is true, Gods punishments of his people are not always for sin: he may sometimes do it to try their faith, their patience, their adherence to him;
It is true, God's punishments of his people Are not always for since: he may sometime do it to try their faith, their patience, their adherence to him;
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2. That he never punisheth them, but they have sin'd enough to warrant it an act of justice, and to give them cause of suspicion, and of Soul-humiliation:
2. That he never Punisheth them, but they have sinned enough to warrant it an act of Justice, and to give them cause of suspicion, and of Soul-humiliation:
they pierced Davids heart in such an hour as with a sword, when in it they said unto him, Where is thy God become? Psalm 42. It is so in it self, considering that we are but flesh,
they pierced Davids heart in such an hour as with a sword, when in it they said unto him, Where is thy God become? Psalm 42. It is so in it self, considering that we Are but Flesh,
for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42. So doth the Church, Micab 7.8, Rejoyce not over me, O mine Enemy;
for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42. So does the Church, Micah 7.8, Rejoice not over me, Oh mine Enemy;
The Heathen Poets have a story, that Ʋlysses in his sailing home, being to pass the Syrens, who were wont to allure Mariners with their melodious tunes towards them,
The Heathen Poets have a story, that Ʋlysses in his sailing home, being to pass the Sire's, who were wont to allure Mariners with their melodious Tunis towards them,
while their ships were dashed in pieces upon Rocks, to avoid the temptation, caused himself to be tied to the Mast of his Ship. I would have every Christians heart tied to the Promise as to his Mast, that he might be out of the danger of all temptations from Providence.
while their ships were dashed in Pieces upon Rocks, to avoid the temptation, caused himself to be tied to the Mast of his Ship. I would have every Christians heart tied to the Promise as to his Mast, that he might be out of the danger of all temptations from Providence.
This was the Churches resolution, Isa. 8.17, I will wait upon him, that hideth his face from the house of Jacob. Temptations in an evil day can have no advantage, but upon our Souls precipitancy.
This was the Churches resolution, Isaiah 8.17, I will wait upon him, that Hideth his face from the house of Jacob. Temptations in an evil day can have no advantage, but upon our Souls precipitancy.
I remember the speech of the three Children to the King of Babylon, We are not (say they) careful to answer thee in this matter, The God whom we serve is able to deliver us out of thy hand:
I Remember the speech of the three Children to the King of Babylon, We Are not (say they) careful to answer thee in this matter, The God whom we serve is able to deliver us out of thy hand:
HAVING shewed you it to be the duty of Gods people to observe the motions of Divine Providence (which are the things spoken of in this Text) and shewed you what a great indication of spiritual Wisdom such an observation is,
HAVING showed you it to be the duty of God's people to observe the motions of Divine Providence (which Are the things spoken of in this Text) and showed you what a great indication of spiritual Wisdom such an observation is,
and how great a mean, to make us to understand the loving-kindness of the Lord; I came in my last Exercise to commend unto you some remarkable Observations concerning them.
and how great a mean, to make us to understand the Lovingkindness of the Lord; I Come in my last Exercise to commend unto you Some remarkable Observations Concerning them.
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I shall handle this in the same method as I did the other, speaking to it shortly, 1. By way of Explication. 2. Confirming the Observation, and giving you the reasons of it:
I shall handle this in the same method as I did the other, speaking to it shortly, 1. By Way of Explication. 2. Confirming the Observation, and giving you the Reasons of it:
1. I must desire you still to observe what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God:
1. I must desire you still to observe what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God:
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2. For the Promises: I say, you shall observe, It is the ordinary method of Divine Providence, to bring them to an accomplishment, upon the Church and people of God,
2. For the Promises: I say, you shall observe, It is the ordinary method of Divine Providence, to bring them to an accomplishment, upon the Church and people of God,
the work of Providence in reference to them (those of them that will not be reformed) is to bring all the Curses, that are written in the book of God, upon them.
the work of Providence in Referente to them (those of them that will not be reformed) is to bring all the Curses, that Are written in the book of God, upon them.
But I say you shall observe, That the time in which the Providence of God fulfilleth these words of Threatning upon them, is when they are at the highest; in the highest hopes of the contrary, on the highest mountains of prosperity.
But I say you shall observe, That the time in which the Providence of God fulfilleth these words of Threatening upon them, is when they Are At the highest; in the highest hope's of the contrary, on the highest Mountains of Prosperity.
The Promises made to Abraham, Isaac, Jacob. David, &c. The Promises of inheriting Canaan, coming out of Babylon, destroying their Enemies, &c. Now these promises being given out, it was the work of Divine Providence to give them a verification, and to fulfil them.
The Promises made to Abraham, Isaac, Jacob. David, etc. The Promises of inheriting Canaan, coming out of Babylon, destroying their Enemies, etc. Now these promises being given out, it was the work of Divine Providence to give them a verification, and to fulfil them.
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Joseph must die, and another King rise up that knew not Joseph. The children of Israel are diminished, their little ones slain, their whole body oppressed with hard labour,
Joseph must die, and Another King rise up that knew not Joseph. The children of Israel Are diminished, their little ones slave, their Whole body oppressed with hard labour,
like enough to make their way through the Wilderness, and a variety of Enemies into the promised Land. But before the Providence of God brings them in, they must be broken, in a great measure destroyed;
like enough to make their Way through the Wilderness, and a variety of Enemies into the promised Land. But before the Providence of God brings them in, they must be broken, in a great measure destroyed;
when there was not a sword, nor a spear found in all Israel, but in the hand of Saul and Jonathan, then will God deliver them from the Philistines. They shall be delivered out of the captivity of Babylon, but not till they had been worn out there seventy years:
when there was not a sword, nor a spear found in all Israel, but in the hand of Saul and Johnathan, then will God deliver them from the philistines. They shall be Delivered out of the captivity of Babylon, but not till they had been worn out there seventy Years:
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when one would have thought scarce any should have been left to have returned, and those that were so linked with alliances to the Babilonians, so fixed in another Country,
when one would have Thought scarce any should have been left to have returned, and those that were so linked with alliances to the Babylonians, so fixed in Another Country,
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Paul shall be delivered when he despaired of life, and had the sentence of death in himself, 2 Cor. 1.9. In short, you shall observe this the constant course and method of Divine Providence.
Paul shall be Delivered when he despaired of life, and had the sentence of death in himself, 2 Cor. 1.9. In short, you shall observe this the constant course and method of Divine Providence.
When all the World almost is turned Arian he will begin to root out Arianism: When all are made slaves to the Pope, and he can with his Bulls fright the greatest Prince; that is the time Providence will chuse to begin Reformation.
When all the World almost is turned Arian he will begin to root out Arianism: When all Are made slaves to the Pope, and he can with his Bulls fright the greatest Prince; that is the time Providence will choose to begin Reformation.
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God in all his great workings, both of Judgment and Mercy, in all his great motions of Providence, is pursuing one and the same great end, viz. the glory of his great and holy Name;
God in all his great workings, both of Judgement and Mercy, in all his great motions of Providence, is pursuing one and the same great end, viz. the glory of his great and holy Name;
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so that this must be the reason of this method of Providence, Because, thus God is most glorified, by delivering his people when they are at the lowest;
so that this must be the reason of this method of Providence, Because, thus God is most glorified, by delivering his people when they Are At the lowest;
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by destroying his Enemies when they are at the highest, God is most glorified. My further Work must be to demonstrate this, God is thus most glorified:
by destroying his Enemies when they Are At the highest, God is most glorified. My further Work must be to demonstrate this, God is thus most glorified:
When God falleth upon a Nebuchadnezzar, crying out, Who is that God who shall deliver you out of my hands? Dan. 3.15. Upon a Sennacharib, saying, Who are they amongst the gods of the Nations that have delivered their people out of my hand, that the Lord should deliver you out of my hand? Isa. 36.20. Upon a Pharaoh, saying, Who is the Lord that I should obey him? Exod. 5.2.
When God falls upon a Nebuchadnezzar, crying out, Who is that God who shall deliver you out of my hands? Dan. 3.15. Upon a Sennacherib, saying, Who Are they among the God's of the nations that have Delivered their people out of my hand, that the Lord should deliver you out of my hand? Isaiah 36.20. Upon a Pharaoh, saying, Who is the Lord that I should obey him? Exod 5.2.
here now Gods Arm was made bare: when there is a plenty of means, and probabilities, and God worketh by and in the use of them, it is still God's arm that brings Salvation;
Here now God's Arm was made bore: when there is a plenty of means, and probabilities, and God works by and in the use of them, it is still God's arm that brings Salvation;
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of Pharaoh, destroyed by the return of the waters, &c. But oft-times there's a wonderful wisdom of God in ordering contingencies, and seeming casual things, to his own ends in these cases:
of Pharaoh, destroyed by the return of the waters, etc. But ofttimes there's a wondered Wisdom of God in ordering contingencies, and seeming casual things, to his own ends in these cases:
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but though we could see nothing of Wisdom relating to it before it came, yet when it is come to pass, there's no understanding Christian but is forced to say, It could never have come in a more seasonable time:
but though we could see nothing of Wisdom relating to it before it Come, yet when it is come to pass, there's no understanding Christian but is forced to say, It could never have come in a more seasonable time:
It would have been a great question, whether the Israelites would have been so willing to have come out of Egypt under the conduct of Joseph, when they were pinch'd with no oppressions,
It would have been a great question, whither the Israelites would have been so willing to have come out of Egypt under the conduct of Joseph, when they were pinched with no oppressions,
Justice lieth in the distribution of rewards and punishments: the first we call Remunerative; the second Vindicative Justice: Both are much magnified by this method of Providence.
justice lies in the distribution of rewards and punishments: the First we call Remunerative; the second Vindicative justice: Both Are much magnified by this method of Providence.
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and so on the other side, when a Pharaoh, a Sennecharib, an Haman, a Nebuchadnezzar are pull'd down in the midst of all their pride and jollity, from their very pinacles of honour;
and so on the other side, when a Pharaoh, a Sennecharib, an Haman, a Nebuchadnezzar Are pulled down in the midst of all their pride and jollity, from their very pinnacles of honour;
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what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we are brought to the pits-brink, to a very low estate,
what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we Are brought to the pits-brink, to a very low estate,
as this kind of working speaketh more of his Power, Wisdom, Justice, Goodness, &c. but in the second also. •. Thus God sometimes forceth an acknowledgment of his Power, even from the worst of men.
as this kind of working speaks more of his Power, Wisdom, justice, goodness, etc. but in the second also. •. Thus God sometime forceth an acknowledgment of his Power, even from the worst of men.
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Nations and Languages that dwell upon the Earth, and make a Decree, That in every Dominion of his Kingdom, men tremble and fear before the God of Daniel;
nations and Languages that dwell upon the Earth, and make a decree, That in every Dominion of his Kingdom, men tremble and Fear before the God of daniel;
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he delivereth, and he rescueth, and he worketh signs and wonders in the Heavens, and in the Earth, who hath delivered Daniel from the power of the Lions.
he Delivereth, and he rescueth, and he works Signs and wonders in the Heavens, and in the Earth, who hath Delivered daniel from the power of the Lions.
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he acknowledgeth God the true God, and that he delivereth them that trust in him. All this accreweth from Gods delivering these three men when they were at the lowest,
he acknowledgeth God the true God, and that he Delivereth them that trust in him. All this accrueth from God's delivering these three men when they were At the lowest,
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But secondly, How much more glory hath God from his own people upon any such deliverance? Surprizals affect us most. An unthought-of evil most startleth and dejecteth us:
But secondly, How much more glory hath God from his own people upon any such deliverance? Surprisals affect us most. an unthought-of evil most startleth and dejecteth us:
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They are greatest and most affect us, when we are past hopes of them. Sudden and unlook'd for good, raiseth our hearts to great admiration, great praise, and thanksgiving.
They Are greatest and most affect us, when we Are past hope's of them. Sudden and unlooked for good, Raiseth our hearts to great admiration, great praise, and thanksgiving.
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but also as by it his people are more prepared for the receiving of mercy. The Psalmist saith, He prepareth the heart, and then causeth his ear to hear:
but also as by it his people Are more prepared for the receiving of mercy. The Psalmist Says, He Prepareth the heart, and then Causes his ear to hear:
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their heart is prepared by their exercise of grace; as of other grace, so especially faith and patience; they become more low in their own eyes, they learn more to trust and depend upon God,
their heart is prepared by their exercise of grace; as of other grace, so especially faith and patience; they become more low in their own eyes, they Learn more to trust and depend upon God,
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The longer God deferreth a mercy, the more time his people have to search and try their ways, to humble themselves under the mighty hand of God, to exercise their faith, their patience, &c. the more he hath of his peoples prayers, &c.
The longer God deferreth a mercy, the more time his people have to search and try their ways, to humble themselves under the mighty hand of God, to exercise their faith, their patience, etc. the more he hath of his peoples Prayers, etc.
and by letting Sinners run on to the heighth, before he pulleth them down, their wickedness also becomes so exorbitant and conspicuous to the World, that the neutral part of the World, shall both acknowledg the righteousness of God, in bringing them down to an utter destruction,
and by letting Sinners run on to the height, before he pulls them down, their wickedness also becomes so exorbitant and conspicuous to the World, that the neutral part of the World, shall both acknowledge the righteousness of God, in bringing them down to an utter destruction,
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What is a Mountain before Gods Zorobabel? How little of humane means did God use in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence,
What is a Mountain before God's Zerubbabel? How little of humane means did God use in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence,
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When he turneth again the captivity of Sion, his people shall be like them that dream, Psalm 126.1. He will so destroy his Enemies, that they shall cry out, Let us flee, for God fighteth for the Israelites against the Egyptians, Exod. 14.25. He will so bring to pass all his great works, both of Judgment and mercy, that they shall sing that Song, Psalm 115. v. 1, Not unto us, O Lord, not unto us;
When he turns again the captivity of Sion, his people shall be like them that dream, Psalm 126.1. He will so destroy his Enemies, that they shall cry out, Let us flee, for God fights for the Israelites against the egyptians, Exod 14.25. He will so bring to pass all his great works, both of Judgement and mercy, that they shall sing that Song, Psalm 115. v. 1, Not unto us, Oh Lord, not unto us;
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They never crow, but when they have made their nests in the Cedars, and fixed their habitations on some strong Mountain, which they think shall never be moved.
They never crow, but when they have made their nests in the Cedars, and fixed their habitations on Some strong Mountain, which they think shall never be moved.
When Nebuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and saying, Is not this great Babylon that I have built? for the house of my Kingdom, by the might of my power,
When Nebuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and saying, Is not this great Babylon that I have built? for the house of my Kingdom, by the might of my power,
2. But in the last place, let us from hence conclude the duty of a child of God in his lowest state, or in the lowest state of the Church and people of God.
2. But in the last place, let us from hence conclude the duty of a child of God in his lowest state, or in the lowest state of the Church and people of God.
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First, To glory in Tribulation. The Apostle maketh this one of the fruits of justifying faith, Rom. 5. St. James would have the rich Christian rejoyce in that he is made low, Ja. 1.10. A depth of misery in the people of God, always makes way for mercy;
First, To glory in Tribulation. The Apostle makes this one of the fruits of justifying faith, Rom. 5. Saint James would have the rich Christian rejoice in that he is made low, Ja. 1.10. A depth of misery in the people of God, always makes Way for mercy;
but nothing more effectual to our hasty and impatient frail natures, than to hear, that the burthen of God upon our shoulders shall not lie there long:
but nothing more effectual to our hasty and impatient frail nature's, than to hear, that the burden of God upon our shoulders shall not lie there long:
The Women at such a time will sometimes say to those that enquire after the Woman in pangs, We want more pain. Truly it is so oft-times with the Church of God:
The Women At such a time will sometime say to those that inquire After the Woman in pangs, We want more pain. Truly it is so ofttimes with the Church of God:
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sometimes there is a darkness in it which may be felt, when Providence is so far from giving a light to us like that of the Sun, that it doth not give us the light of a Candle.
sometime there is a darkness in it which may be felt, when Providence is so Far from giving a Light to us like that of the Sun, that it does not give us the Light of a Candle.
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Fourthly, As this calleth to the people of God for faith in the Promise, so it calls to them for hope: Faith and Hope are so near of kin, that they are oft put one for another.
Fourthly, As this calls to the people of God for faith in the Promise, so it calls to them for hope: Faith and Hope Are so near of kin, that they Are oft put one for Another.
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The Soul cryes out, Watchman, what of the night? Watchman, what of the night? Hope saith, The morning is coming. Now this Observation advantageth Hope;
The Soul cries out, Watchman, what of the night? Watchman, what of the night? Hope Says, The morning is coming. Now this Observation advantageth Hope;
It assures you, that God is coming at Midnight. When you see these things come to pass (saith our Saviour, Luke 21.28.) lift up your heads, for the day of your redemption draweth nigh.
It assures you, that God is coming At Midnight. When you see these things come to pass (Says our Saviour, Lycia 21.28.) lift up your Heads, for the day of your redemption draws High.
I remember it is particularly remarked concerning Daniel, in the 9th Chapter of his Prophesie, That when he understood by books that the time was come for the fulfilling of the Jewish captivity,
I Remember it is particularly remarked Concerning daniel, in the 9th Chapter of his Prophesy, That when he understood by books that the time was come for the fulfilling of the Jewish captivity,
then he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervor and zeal for the people, of which you will find it full.
then he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervor and zeal for the people, of which you will find it full.
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In such a state of the Church and people of God, as I have been describing to you, a Christian hath two great arguments to perswade him to a more constant, diligent,
In such a state of the Church and people of God, as I have been describing to you, a Christian hath two great Arguments to persuade him to a more constant, diligent,
Lastly, This Observation calleth upon all that fear the Lord, especially at such a time when they, or the Church of God is lowest, to watch unto holiness;
Lastly, This Observation calls upon all that Fear the Lord, especially At such a time when they, or the Church of God is lowest, to watch unto holiness;
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To deter all that fear God from sinning, especially at such a time, I might mind you of that precept of God to the Jews: When the Host goeth forth to battel,
To deter all that Fear God from sinning, especially At such a time, I might mind you of that precept of God to the jews: When the Host Goes forth to battle,
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But I shall conclude with that known story of the Israelites: You know they had an old Promise made four hundred years before, that they should inherit the land of Canaan:
But I shall conclude with that known story of the Israelites: You know they had an old Promise made four hundred Years before, that they should inherit the land of Canaan:
except Caleb and Joshuah. I shall conclude, Hath the Church been a long time under great pressures, things still as to its interest growing worse and worse, that they seem to be brought to as low a pass as they can be? Now begins her hope to dawn, according to that Method of Providence which I have observed to you:
except Caleb and Joshua. I shall conclude, Hath the Church been a long time under great pressures, things still as to its Interest growing Worse and Worse, that they seem to be brought to as low a pass as they can be? Now begins her hope to dawn, according to that Method of Providence which I have observed to you:
You may take the Exhortation in the words of the Apostle, 1 Cor. 10.6, Now these things happened unto them for our ensamples, to the end that we should not lust after evil things, as they lusted:
You may take the Exhortation in the words of the Apostle, 1 Cor. 10.6, Now these things happened unto them for our ensamples, to the end that we should not lust After evil things, as they lusted:
I Have both shewed you the duty of the people of God, to make Observations upon the motions of Divine Providence; and the advantage accrewing to them that perform it. 1. It is an indication of spiritual Wisdom. 2. Those that do it shall understand the loving-kindness of the Lord.
I Have both showed you the duty of the people of God, to make Observations upon the motions of Divine Providence; and the advantage accrueing to them that perform it. 1. It is an indication of spiritual Wisdom. 2. Those that do it shall understand the Lovingkindness of the Lord.
My work at present is to give you some observations upon the motions of Actual Providence, which is the work of God in the World, fulfilling his purpose; and fulfilling his Word, both of Promise,
My work At present is to give you Some observations upon the motions of Actual Providence, which is the work of God in the World, fulfilling his purpose; and fulfilling his Word, both of Promise,
yet he often maketh use of means. But this you shall observe, and it shall be justified to you by and by, that God seldom doth great things by great means:
yet he often makes use of means. But this you shall observe, and it shall be justified to you by and by, that God seldom does great things by great means:
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they were at their coming out six hundred thousand souls, but scattered over all the Land of Egypt, a small number in comparison of the Egyptians: diminished by all arts, by many years hard labour, in no Military order, nothing of the power of the Lord was in their hand:
they were At their coming out six hundred thousand Souls, but scattered over all the Land of Egypt, a small number in comparison of the egyptians: diminished by all arts, by many Years hard labour, in no Military order, nothing of the power of the Lord was in their hand:
Indeed, being so great a body of people, God might have made use of their Swords to have fought their way out of Egypt: he could easily have commanded them into a Military rank and file,
Indeed, being so great a body of people, God might have made use of their Swords to have fought their Way out of Egypt: he could Easily have commanded them into a Military rank and file,
The same might be said of their deliverance out of the captivity of Babylon: there was no means, they had no hopes from any appearance of humane probabilities, (those that believed amongst them doubtless had an hope from the Promise);
The same might be said of their deliverance out of the captivity of Babylon: there was no means, they had no hope's from any appearance of humane probabilities, (those that believed among them doubtless had an hope from the Promise);
The walls of the strong City of Jericho fall down before the Israelites, upon the blowing of Rams-horns, and the peoples compassing it at a distance about seven days, Josh. 6. Canaan is given into the hands of the Israelites: they were indeed a considerable Army,
The walls of the strong city of Jericho fallen down before the Israelites, upon the blowing of Ram's horns, and the peoples compassing it At a distance about seven days, Josh. 6. Canaan is given into the hands of the Israelites: they were indeed a considerable Army,
when the Philistines came out in an Army of thirty thousand, of which we read in 1 Sam. 13, and but of three thousand Israelites that could be got together:
when the philistines Come out in an Army of thirty thousand, of which we read in 1 Sam. 13, and but of three thousand Israelites that could be god together:
those that kept together (except Saul and Jonathan ) had neither sword, nor spear amongst them, ver. 19, 20. Jonathan and his Armour-bearer go up alone and smite them:
those that kept together (except Saul and Johnathan) had neither sword, nor spear among them, ver. 19, 20. Johnathan and his Armour-bearer go up alone and smite them:
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when Jehoram, Jehosaphat, and the King of Edom were almost all famined for want of water, 2 Kings 3.20, 21. When Jehosaphat knows not what to do, 2 Chron. 26.22, God tells them, ver. 17, They need not fight, only stand still and see the salvation of God:
when jehoram, Jehoshaphat, and the King of Edom were almost all famined for want of water, 2 Kings 3.20, 21. When Jehoshaphat knows not what to do, 2 Chronicles 26.22, God tells them, ver. 17, They need not fight, only stand still and see the salvation of God:
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The Apostle gives this very reason, 1 Cor. 1.29. Why God chose weak things to confound those that are mighty, &c. That no flesh should glory in his presence.
The Apostle gives this very reason, 1 Cor. 1.29. Why God chosen weak things to confound those that Are mighty, etc. That no Flesh should glory in his presence.
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Look upon Gods great work of Providence, in the conversion of the World to the obedience of the Gospel; How doth God do this? Not by might, nor by power, but by his Spirit. Christ sends out a few poor Fishermen:
Look upon God's great work of Providence, in the conversion of the World to the Obedience of the Gospel; How does God do this? Not by might, nor by power, but by his Spirit. christ sends out a few poor Fishermen:
these shall go and perswade the world to throw out their Idols, and to receive the new Doctrine of the Gospel, which to their wisdom appeared foolishness.
these shall go and persuade the world to throw out their Idols, and to receive the new Doctrine of the Gospel, which to their Wisdom appeared foolishness.
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Next to this was the great Work of God in the Reformation, begun in Germany by Luther; it was a day of very small things, the whole world was Popish, and had given their power to the Roman beast: the remainders of the Church were in the valleys of Piedmont and Lucerne, and in Bohemia, a small despised remnant.
Next to this was the great Work of God in the Reformation, begun in Germany by Luther; it was a day of very small things, the Whole world was Popish, and had given their power to the Roman beast: the remainders of the Church were in the valleys of Piedmont and Lucerne, and in Bohemia, a small despised remnant.
the whole world almost were against him, he hath to do with, the Emperour, the Pope, all the Popish Doctors; yet by these small things the Providence of God brings to pass this his great work.
the Whole world almost were against him, he hath to do with, the Emperor, the Pope, all the Popish Doctors; yet by these small things the Providence of God brings to pass this his great work.
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It was a day of small things with us, when we were delivered from the Spanish-Armado in the year 1588, from the intended Powder-Treason. In short, I say we shall find, that the Providence of God hath done the greatest works, that it hath brought to pass in the world, in the day of mans smallest things;
It was a day of small things with us, when we were Delivered from the Spanish-Armado in the year 1588, from the intended Powder treason. In short, I say we shall find, that the Providence of God hath done the greatest works, that it hath brought to pass in the world, in the day of men Smallest things;
It may be a day of small things with the particular soul, the case of it may be very sad, it may be full of dejections, full of despondencies, hurried with temptations;
It may be a day of small things with the particular soul, the case of it may be very sad, it may be full of dejections, full of Despondencies, hurried with temptations;
Persons or things may be despised two ways: 1. Directly. 2. Interpretatively. Take heed of despising it directly. Take heed of despising it interpretatively. We despise a person or thing directly, when in our hearts we contemn him or it,
Persons or things may be despised two ways: 1. Directly. 2. Interpretatively. Take heed of despising it directly. Take heed of despising it interpretatively. We despise a person or thing directly, when in our hearts we contemn him or it,
Thus Sennacherib despised Hezekiah, when he offered his Commissioners two hundred horses, if his master could set riders on them: Take heed of this despising.
Thus Sennacherib despised Hezekiah, when he offered his Commissioners two hundred Horses, if his master could Set riders on them: Take heed of this despising.
Thus the Popish party in Germany despised the day of small things in the beginning of the Reformation by Luther; when they bid him go into his Cell, and pray, Lord have mercy upon me.
Thus the Popish party in Germany despised the day of small things in the beginning of the Reformation by Luther; when they bid him go into his Cell, and pray, Lord have mercy upon me.
Providence usually brings forth its greatest works in such a day. But besides this despising, 2. There is an interpretative despising of such a day. Take heed of this also: thus we may despise things,
Providence usually brings forth its greatest works in such a day. But beside this despising, 2. There is an interpretative despising of such a day. Take heed of this also: thus we may despise things,
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that is, not give that due regard which he ought to give to the other. He that neglecteth what ought not to be neglected, doth interpretatively despise;
that is, not give that due regard which he ought to give to the other. He that neglecteth what ought not to be neglected, does interpretatively despise;
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take heed of despising it, either directly, or interpretatively. Who hath despised such a day? (saith the Prophet), intimating, that none ought to despise it, none hath any just reason to despise it.
take heed of despising it, either directly, or interpretatively. Who hath despised such a day? (Says the Prophet), intimating, that none ought to despise it, none hath any just reason to despise it.
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as what influence could the Israelites blowing with Rams-horns, and the Army encompassing the City seven days, have upon the walls of Jericho; yet the Israelites were bound to use them,
as what influence could the Israelites blowing with Ram's horns, and the Army encompassing the city seven days, have upon the walls of Jericho; yet the Israelites were bound to use them,
yea, he ordinarily worketh by small means, and Providence brings forth its great work in the day of mans small things. If we be sure that we are in Gods way,
yea, he ordinarily works by small means, and Providence brings forth its great work in the day of men small things. If we be sure that we Are in God's Way,
In what cases may a Christian exercise faith in God for the accomplishment, beyond the vertue, efficacy and probability of humane means, to be used in order to it?
In what cases may a Christian exercise faith in God for the accomplishment, beyond the virtue, efficacy and probability of humane means, to be used in order to it?
1. Where you have a particular promise, the case is plain. Some such there are, as for the destruction of Antichrist, &c. 2. In the want of a special particular Promise, a general promise is a sufficient object for our faith.
1. Where you have a particular promise, the case is plain. some such there Are, as for the destruction of Antichrist, etc. 2. In the want of a special particular Promise, a general promise is a sufficient Object for our faith.
We may exercise a faith in God, and trust in him for accomplishing by his Providence whatsoever in his Word, he hath either more particularly, or generally promised:
We may exercise a faith in God, and trust in him for accomplishing by his Providence whatsoever in his Word, he hath either more particularly, or generally promised:
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yet a Christian using what lawful means the Providence of God lays before him, may warrantably trust in God for the exerting a further power for the accomplishment of it,
yet a Christian using what lawful means the Providence of God lays before him, may warrantably trust in God for the exerting a further power for the accomplishment of it,
If we would keep our hearts steady in a time of such exigencies as these, we must shut the Eyes both of our sense and reason. Faith credits a Proposition,
If we would keep our hearts steady in a time of such exigencies as these, we must shut the Eyes both of our sense and reason. Faith credits a Proposition,
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if they look downward, their sense, their reason, saith, how can these things be? If God would make windows in heaven (saith that Nobleman) these things could not be.
if they look downward, their sense, their reason, Says, how can these things be? If God would make windows in heaven (Says that Nobleman) these things could not be.
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and a father of the faithful in this thing, Rom. 4. God had promised him a Son, a Son of his Wife Sarah; he grew to be an hundred years old, his Wife many years past child bearing; here was no means:
and a father of the faithful in this thing, Rom. 4. God had promised him a Son, a Son of his Wife Sarah; he grew to be an hundred Years old, his Wife many Years past child bearing; Here was no means:
yet Abraham believeth for a Child, and he was not weak in the faith (saith the Apostle), Rom. 4.18, 19, 20. How doth he behave himself? The Apostle telleth you, That he considered not his own body now dead,
yet Abraham Believeth for a Child, and he was not weak in the faith (Says the Apostle), Rom. 4.18, 19, 20. How does he behave himself? The Apostle Telleth you, That he considered not his own body now dead,
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when he was about an hundred years old, nor yet the deadness of Sarahs womb; he staggered not at the Promise, but was strong in faith giving glory to God;
when he was about an hundred Years old, nor yet the deadness of Sarahs womb; he staggered not At the Promise, but was strong in faith giving glory to God;
Lord, if Isaac be gone, where is thy promise? what becomes of thy word? how shall my seed be called in him? how shall I be the father of the Jewish Nation,
Lord, if Isaac be gone, where is thy promise? what becomes of thy word? how shall my seed be called in him? how shall I be the father of the Jewish nation,
if Isaac be he, in whom my seed must be called, and he be dead before he hath a child? He had nothing to relieve him under these thoughts but this, That God was able to raise him from the dead:
if Isaac be he, in whom my seed must be called, and he be dead before he hath a child? He had nothing to relieve him under these thoughts but this, That God was able to raise him from the dead:
and meerly considering the power and faithfulness of God. You shall find Asa doing thus, 2 Chron. 14.9, 10, 11: Asa had but an Army of five hundred thousand: Zerah the Ethiopian, cometh out against him with an Army of a million, and three hundred Chariots, there was double the number he had:
and merely considering the power and faithfulness of God. You shall find Asa doing thus, 2 Chronicles 14.9, 10, 11: Asa had but an Army of five hundred thousand: Zerah the Ethiopian, comes out against him with an Army of a million, and three hundred Chariots, there was double the number he had:
Secondly, In such a day consider the experiences of Gods people: consider what they did, and how they sped. What they did, that you heard in the instance both of Abraham, and Asa. They shut the Eyes of their sense and natural reason;
Secondly, In such a day Consider the experiences of God's people: Consider what they did, and how they sped. What they did, that you herd in the instance both of Abraham, and Asa. They shut the Eyes of their sense and natural reason;
and before Juda, &c. saith the Text, 2 Chron. 14.12, 13, 14. Now it is a great encouragement to us in the exercises of our faith, to consider the experiences of other of the Servants of God in their exercises of Faith.
and before Juda, etc. Says the Text, 2 Chronicles 14.12, 13, 14. Now it is a great encouragement to us in the exercises of our faith, to Consider the experiences of other of the Servants of God in their exercises of Faith.
he is the same, his name is I am. David as to Goliah, raised up his faith upon his former experiences in slaying the Lion and the Bear, 1 Sam. 17, and upon the experience of others, Psalm 22:
he is the same, his name is I am. David as to Goliath, raised up his faith upon his former experiences in slaying the lion and the Bear, 1 Sam. 17, and upon the experience of Others, Psalm 22:
Now for your further encouragement in this exercise of faith in God, beyond the visibility or apparent probability of means, I shall offer these things to your consideration.
Now for your further encouragement in this exercise of faith in God, beyond the visibility or apparent probability of means, I shall offer these things to your consideration.
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Thus I have shewed you a second thing, in which I conceive the duty of a Christian lies in the day of small things, viz. The exercise of a faith in God, beyond the vertue and probability of the means.
Thus I have showed you a second thing, in which I conceive the duty of a Christian lies in the day of small things, viz. The exercise of a faith in God, beyond the virtue and probability of the means.
Abraham failed in this, going in to Hagar: so did Asa, in the instance beforementioned, though he acted otherwise, when the Ethiopians and Lubims were against him.
Abraham failed in this, going in to Hagar: so did Asa, in the instance beforementioned, though he acted otherwise, when the Ethiopians and Libyans were against him.
They that trust in him shall not be ashamed. It is made the portion of a wicked man, Prov. 11.7. Prov. 10.18, that his expectation shall perish; but the hope of the righteous shall be gladness.
They that trust in him shall not be ashamed. It is made the portion of a wicked man, Curae 11.7. Curae 10.18, that his expectation shall perish; but the hope of the righteous shall be gladness.
The reason is plain, The expectation of good men is an expectation of faith, and the object of faith is the word of God; and heaven and earth shall pass away,
The reason is plain, The expectation of good men is an expectation of faith, and the Object of faith is the word of God; and heaven and earth shall pass away,
the things shall certainly be accomplished. If their hopes, and expectations, and confidences might fail; the word of God, the truth of God might fail: but this cannot be.
the things shall Certainly be accomplished. If their hope's, and Expectations, and confidences might fail; the word of God, the truth of God might fail: but this cannot be.
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2. But secondly, as to circumstances you shall observe, God rarely answereth the confidences and expectations of the best of men, unless they be part of the Promise.
2. But secondly, as to Circumstances you shall observe, God rarely Answers the confidences and Expectations of the best of men, unless they be part of the Promise.
1. As to persons. Who, if he had not exactly considered the Promise, subjoined to what God had said, they should four hundred years be servants to the Egyptians, (and it was not like Joseph should indeed live so long);
1. As to Persons. Who, if he had not exactly considered the Promise, subjoined to what God had said, they should four hundred Years be Servants to the egyptians, (and it was not like Joseph should indeed live so long);
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but I say, if he had not considered that, but only received a notion of the delivery of Israel out of Egypt, would not have thought Joseph should have been the man who should have given conduct to that motion? Who would have expected it from Moses, a poor Hebrew child, exposed to the next tide in a thin Ark of Bulrushes? yet by Moses, Providence did the work.
but I say, if he had not considered that, but only received a notion of the delivery of Israel out of Egypt, would not have Thought Joseph should have been the man who should have given conduct to that motion? Who would have expected it from Moses, a poor Hebrew child, exposed to the next tide in a thin Ark of Bulrushes? yet by Moses, Providence did the work.
In the captivity of Babylon, the believing Jews doubtless had great expectation of a deliverance, according to the Promises so often repeated by the Prophet:
In the captivity of Babylon, the believing jews doubtless had great expectation of a deliverance, according to the Promises so often repeated by the Prophet:
but who could have dreamed that Cyrus should be the man? The Army of Israel under Saul, might reasonably have expected that some or other of the great Soldiers, which were at that time doubtless in the Army of the Israelites, should have encountred Goliah; Who could have thought of a Shepherd's coming and doing of it, with a sling and a stone? There is a Promise under the New Testament for the bringing down of Antichrist, the ruin of Babylon: how often have mens expectations been upon this,
but who could have dreamed that Cyrus should be the man? The Army of Israel under Saul, might reasonably have expected that Some or other of the great Soldiers, which were At that time doubtless in the Army of the Israelites, should have encountered Goliath; Who could have Thought of a Shepherd's coming and doing of it, with a sling and a stone? There is a Promise under the New Testament for the bringing down of Antichrist, the ruin of Babylon: how often have men's Expectations been upon this,
or four, concerning the Churches of God, the fulfilling of which we yet expect, 1. That for the destruction of Antichrist, 1 Thess. 2.7, 8. 2. For the full conversion of the Jews, Rom. 11.26, (to speak nothing of many other Texts which look that way). 3. Christs second coming, of which you know the Scripture speaketh plentifully. 4. A more calm, and flourishing,
or four, Concerning the Churches of God, the fulfilling of which we yet expect, 1. That for the destruction of Antichrist, 1 Thess 2.7, 8. 2. For the full conversion of the jews, Rom. 11.26, (to speak nothing of many other Texts which look that Way). 3. Christ second coming, of which you know the Scripture speaks plentifully. 4. A more Cam, and flourishing,
when they said to him, Wilt thou at this time restore the Kingdom to Israel? He saith unto them, It is not for you to know the times and seasons, Acts 1.6, 7. When Peter saith to him, John 21.21, 22, Lord, what shall this man do? Mark our Saviours answer;
when they said to him, Wilt thou At this time restore the Kingdom to Israel? He Says unto them, It is not for you to know the times and seasons, Acts 1.6, 7. When Peter Says to him, John 21.21, 22, Lord, what shall this man do? Mark our Saviors answer;
If people will expect any of these things shall begin, or be at such a time, in such a year, by such persons, their Confidences are without ground or bottom, their pretended faith but a rude and bold presumption, a rush growing up without any mire,
If people will expect any of these things shall begin, or be At such a time, in such a year, by such Persons, their Confidences Are without ground or bottom, their pretended faith but a rude and bold presumption, a rush growing up without any mire,
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What ground else is there for the expectation or confidence, if God hath no where revealed his Will as to particular circumstances, only as to the accomplishment of the thing in general? God will have us know we are not to limit him.
What ground Else is there for the expectation or confidence, if God hath no where revealed his Will as to particular Circumstances, only as to the accomplishment of the thing in general? God will have us know we Are not to limit him.
4. Such expectations and confidences are usually but introductions to a greater unbelief. God hath promised the things in the plain letter of Scripture: the Vision is sure;
4. Such Expectations and confidences Are usually but introductions to a greater unbelief. God hath promised the things in the plain Letter of Scripture: the Vision is sure;
5. And lastly, These expectations and confidences prove oftentimes very great temptations to the use of unlawful means, in order to the bringing about of what we would have,
5. And lastly, These Expectations and confidences prove oftentimes very great temptations to the use of unlawful means, in order to the bringing about of what we would have,
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There is a world of evil in these vain confidences and expectations, and consequent to them, which God sometimes punisheth in a more smart and severe manner,
There is a world of evil in these vain confidences and Expectations, and consequent to them, which God sometime Punisheth in a more smart and severe manner,
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as he did to those Rusticks, that so much disturbed the Civil peace in Germany; but generally punisheth by disappointments, to bring us to a regular trust and confidence in him, where we have a plain and sure word to fix our foot upon.
as he did to those Rustics, that so much disturbed the Civil peace in Germany; but generally Punisheth by disappointments, to bring us to a regular trust and confidence in him, where we have a plain and sure word to fix our foot upon.
2. Let me (in the second place) shew you the reasonableness of it in order to the glory of God; which I have often told you is the great end which God aims at in all his great Works,
2. Let me (in the second place) show you the reasonableness of it in order to the glory of God; which I have often told you is the great end which God aims At in all his great Works,
it is not often that a Church, or body of people, or a particular soul, or person, obtaineth any great mercy or deliverance in the way they looked for it,
it is not often that a Church, or body of people, or a particular soul, or person, obtaineth any great mercy or deliverance in the Way they looked for it,
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The promises express no such things, but have left God to his liberty. You have no reason to distrust Gods word, because you have disappointed your selves.
The promises express no such things, but have left God to his liberty. You have no reason to distrust God's word, Because you have disappointed your selves.
Ʋse 2. Let us make this use of the Observation, To embrace the promises, and to depend upon God for the fulfilling of them, without limiting him as to circumstances.
Ʋse 2. Let us make this use of the Observation, To embrace the promises, and to depend upon God for the fulfilling of them, without limiting him as to Circumstances.
as to the destruction of Antichrist, the calling of the Jews, the second coming of Christ, the more happy and calm state of the Church, &c. The Scripture seems clear as to the things, that they shall be;
as to the destruction of Antichrist, the calling of the jews, the second coming of christ, the more happy and Cam state of the Church, etc. The Scripture seems clear as to the things, that they shall be;
I know Christians have a very great curiosity to search dark Prophecies, to find out the particular circumstances for these things: I cannot commend their diligence;
I know Christians have a very great curiosity to search dark Prophecies, to find out the particular Circumstances for these things: I cannot commend their diligence;
men have wearied themselves in vain, and their study hath been but labour and travel. 2. Again, As to promises that concern our particular souls, for comfort,
men have wearied themselves in vain, and their study hath been but labour and travel. 2. Again, As to promises that concern our particular Souls, for Comfort,
and take heed of saying, If it ever be, it must be by such a time, by such a Minister, it would have been by such a Minister, &c. This is to limit the Holy One of Israel; thou knowest not the ways of God, it is a knowledg too high, too deep for thee:
and take heed of saying, If it ever be, it must be by such a time, by such a Minister, it would have been by such a Minister, etc. This is to limit the Holy One of Israel; thou Knowest not the ways of God, it is a knowledge too high, too deep for thee:
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Providence usually bringeth home, both the promises to the Saints, and the threatnings to the Sinners, in a way quite different from what they looked for,
Providence usually brings home, both the promises to the Saints, and the threatenings to the Sinners, in a Way quite different from what they looked for,
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Let a man but fancy, that in such a year Babylon shall fall, The Jews shall be called; The thousand years shall begin, That by such a time the Church in distress,
Let a man but fancy, that in such a year Babylon shall fallen, The jews shall be called; The thousand Years shall begin, That by such a time the Church in distress,
Why spend you your strength for that which is not bread, and your labour for that which will not profit? There is nothing that is bread for a Soul, but the Word of God;
Why spend you your strength for that which is not bred, and your labour for that which will not profit? There is nothing that is bred for a Soul, but the Word of God;
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and therefore when some had been prophecying in the Church of the Thessalonians, of a sudden coming of Christ to Judgment, he writeth to that Church, 2 Thess. 2.1, 2, Now we beseech you brethren, by the coming of our Lord Jesus Christ,
and Therefore when Some had been prophesying in the Church of the Thessalonians, of a sudden coming of christ to Judgement, he Writeth to that Church, 2 Thess 2.1, 2, Now we beseech you brothers, by the coming of our Lord jesus christ,
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The Apostle saw that this hasty and ungrounded expectation of Christs coming, under such circumstances as he had now here revealed, did not only tend to the troubling of Christians when they saw themselves disappointed,
The Apostle saw that this hasty and ungrounded expectation of Christ coming, under such Circumstances as he had now Here revealed, did not only tend to the troubling of Christians when they saw themselves disappointed,
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if ever you would be with us gathered unto him, concern not your selves in those who would limit the Promises to the circumstances of their own fancying:
if ever you would be with us gathered unto him, concern not your selves in those who would limit the Promises to the Circumstances of their own fancying:
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Their faith began to shake as to the main Promise, because Providence in the accomplishment of them, did not fit it with the circumstances which they had fancied.
Their faith began to shake as to the main Promise, Because Providence in the accomplishment of them, did not fit it with the Circumstances which they had fancied.
Now how doth that Soul wait upon God, that limits God to his circumstances of time, place, means, persons? he indeed waiteth upon those circumstances a while;
Now how does that Soul wait upon God, that Limits God to his Circumstances of time, place, means, Persons? he indeed waits upon those Circumstances a while;
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whether concerning the Church, or his own soul in particular? I answer, to receive and embrace them, and be perswaded of the truth of them, and leave unto God the way, time, manner,
whither Concerning the Church, or his own soul in particular? I answer, to receive and embrace them, and be persuaded of the truth of them, and leave unto God the Way, time, manner,
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They received these promises in their ears, God revealed his will for these things; they saw them afar off, as things like to come to pass many years after;
They received these promises in their ears, God revealed his will for these things; they saw them afar off, as things like to come to pass many Years After;
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these are not brought to pass, and come not with Observation, NONLATINALPHABET, that's the Original phrase, we translate with Observation. There are divers interpretations given of that Text:
these Are not brought to pass, and come not with Observation,, that's the Original phrase, we translate with Observation. There Are diverse interpretations given of that Text:
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and therefore they generally add, ut observari possit, we do not use to observe the coming of a Kingdom, but by observing some Pomp, Splendor, &c. preliminary to it.
and Therefore they generally add, ut observari possit, we do not use to observe the coming of a Kingdom, but by observing Some Pomp, Splendour, etc. preliminary to it.
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Christ indeed hath given us general signs of his second coming, and of the end of the World, &c. But he hath also added, Of that day and hour knoweth no man.
christ indeed hath given us general Signs of his second coming, and of the end of the World, etc. But he hath also added, Of that day and hour Knoweth no man.
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I suppose the same thing is to be said as to the Promises for calling the Jews: for the expected peace, and tranquillity of the Church of God, when the usual years shall begin, &c. Believe the thing, pray, wait, that is all which we have to do in the case.
I suppose the same thing is to be said as to the Promises for calling the jews: for the expected peace, and tranquillity of the Church of God, when the usual Years shall begin, etc. Believe the thing, pray, wait, that is all which we have to do in the case.
I Am yet proceeding in recommending to you some further Observations I have made upon the motions of Actual Providence, in the execution of the eternal Counsels and Purposes of God;
I Am yet proceeding in recommending to you Some further Observations I have made upon the motions of Actual Providence, in the execution of the Eternal Counsels and Purposes of God;
especially such Rules, as upon observation we fix concerning the methods of Divine Providence. The infinitely wise God treadeth not always in the same steps;
especially such Rules, as upon observation we fix Concerning the methods of Divine Providence. The infinitely wise God treadeth not always in the same steps;
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These two, I before told you were the great Objects of Special Providence. As Canaan of old was the Land which God cared for, upon which his Eye was, from the beginning of the year to the end of it:
These two, I before told you were the great Objects of Special Providence. As Canaan of old was the Land which God cared for, upon which his Eye was, from the beginning of the year to the end of it:
1. The Jews (you know, under the Old Testament) were the only people that could lay claim to this great Name, To whom God was nigh, in the midst of whom he dwelt, whom he so often delivered,
1. The jews (you know, under the Old Testament) were the only people that could lay claim to this great Name, To whom God was High, in the midst of whom he dwelled, whom he so often Delivered,
The sending of the Messiah. When the Providence of God sets about these works, let us observe how God fitted circumstances to these great products, making every thing beautiful in his time (as Solomon saith in Eccles. 3.11.) In the bringing of the Children of Israel out of Egypt, God did two things: 1. He brought out the Jews out of a Nation where they had been bred,
The sending of the Messiah. When the Providence of God sets about these works, let us observe how God fitted Circumstances to these great products, making every thing beautiful in his time (as Solomon Says in Eccles. 3.11.) In the bringing of the Children of Israel out of Egypt, God did two things: 1. He brought out the jews out of a nation where they had been bred,
It is hardly else conceivable, that they would willingly have quitted their possessions, and their Native-Countrey, to obtain a land promised 400 years before;
It is hardly Else conceivable, that they would willingly have quit their possessions, and their Native-Countrey, to obtain a land promised 400 Years before;
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The Providence of God also destroyeth Egypt by Ten successive plagues, else the King and his Servants would never have let so many 100000 persons go out of their Dominions.
The Providence of God also Destroyeth Egypt by Ten successive plagues, Else the King and his Servants would never have let so many 100000 Persons go out of their Dominions.
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If we should carry the business a little further, What great work hath God ever done since, in which we may not see a remarkable fitting of the worlds circumstances to the production of it? I will instance but in one or two things, referring to the Protestant-Reformation.
If we should carry the business a little further, What great work hath God ever done since, in which we may not see a remarkable fitting of the world's Circumstances to the production of it? I will instance but in one or two things, referring to the Protestant-Reformation.
it was hardly to have been imagined, how England should have been freed from Popery at another time, by the advantage of the chief Magistrates assistance.
it was hardly to have been imagined, how England should have been freed from Popery At Another time, by the advantage of the chief Magistrates assistance.
There was a strange concurrence of Divine Providences in the reformation which was begun in Germany. Luther was raised up, a man of a most invincible spirit and courage:
There was a strange concurrence of Divine Providences in the Reformation which was begun in Germany. Luther was raised up, a man of a most invincible Spirit and courage:
by which means, Luther's, and others books were presently diffused throughout all Europe, [ V. Sculteti annales, l. 1. c. 1. ] The knowledg of Arts and Learning, were just restored to the world,
by which means, Luther's, and Others books were presently diffused throughout all Europe, [ V. Scultetus annals, l. 1. c. 1. ] The knowledge of Arts and Learning, were just restored to the world,
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some possibly out of conscience, others out of principles of honour, favouring and protecting Luther. In short, the Providence of God hath hardly at any time produced any great work, in the change of the State of the Church, or of any Kingdom;
Some possibly out of conscience, Others out of principles of honour, favouring and protecting Luther. In short, the Providence of God hath hardly At any time produced any great work, in the change of the State of the Church, or of any Kingdom;
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he shall marry, the Kings Daughter, and grow great with Jonathan. Joseph is to become a great man in Egypt; he shall first be recommended to Pharaoh, grow great with him, a famine shall come, he shall save much people alive;
he shall marry, the Kings Daughter, and grow great with Johnathan. Joseph is to become a great man in Egypt; he shall First be recommended to Pharaoh, grow great with him, a famine shall come, he shall save much people alive;
The Providence of God designs to preserve the Jews, to advance Mordecai, to ruin Haman. An Hebrew Lady, by a strange Providence shall come to be Queen,
The Providence of God designs to preserve the jews, to advance Mordecai, to ruin Haman. an Hebrew Lady, by a strange Providence shall come to be Queen,
When he designeth the tryal of a Child of his, with inward troubles and temptations, he usually fits it with an unhealthy body, suted to such impressions;
When he designeth the trial of a Child of his, with inward Troubles and temptations, he usually fits it with an unhealthy body, suited to such impressions;
sometimes it glorifieth his Power, sometimes his Wisdom, sometimes his Goodness and Mercy, &c. It glorified Gods Power in the destruction of Pharaoh; he was ruined by the immediate supernatural hand of God;
sometime it Glorifieth his Power, sometime his Wisdom, sometime his goodness and Mercy, etc. It glorified God's Power in the destruction of Pharaoh; he was ruined by the immediate supernatural hand of God;
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so as they shall sute his great designs and purposes, that men see reason to cry out, O the depth of the wisdom and of the Counsel of God! So that, look as God did not bring man into the World, till he had fitted the World for his use and Government;
so as they shall suit his great designs and Purposes, that men see reason to cry out, Oh the depth of the Wisdom and of the Counsel of God! So that, look as God did not bring man into the World, till he had fitted the World for his use and Government;
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Gods work is perfect, and his ways are Judgment, Deut. 32.4, and he is excellent in working, Jer. 32.19. The glory of the Lord is much concerned, not only in the goodness of his works;
God's work is perfect, and his ways Are Judgement, Deuteronomy 32.4, and he is excellent in working, Jer. 32.19. The glory of the Lord is much concerned, not only in the Goodness of his works;
The whole World almost was in a dead sleep of Popish-ignorance and superstition, and in all humane appearance, none thought or dream't of any Reformation:
The Whole World almost was in a dead sleep of Popish-ignorance and Superstition, and in all humane appearance, none Thought or dreamt of any Reformation:
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Franciscus Picus Mirandula, at Rome perswades a Reformation, Marquess Caracciolus, and Bernhardenus Bonifacius, Marquess of Oria turn Confessors at Naples: Zuinglius stands up for Reformation in Switzerland; Myconius, at Thuring (I think all in a year) and then other parts in Germany, till the Reformation had overspread the greatest part of Germany. What a wonderful Specimen was this of the power of God upon men, upon the hearts of men in the World? yea,
Francis Picus Mirandula, At Room persuades a Reformation, Marquis Caracciolo, and Bernhardenus Boniface, Marquis of Oria turn Confessors At Naples: Zwingli Stands up for Reformation in Switzerland; Myconius, At Thuringia (I think all in a year) and then other parts in Germany, till the Reformation had overspread the greatest part of Germany. What a wondered Specimen was this of the power of God upon men, upon the hearts of men in the World? yea,
and only view humane circumstances, when they see God bringing forth his work, at a time when the World is prepared and fitted for it, must adore the wisdom of God in it.
and only view humane Circumstances, when they see God bringing forth his work, At a time when the World is prepared and fitted for it, must adore the Wisdom of God in it.
If any one upon this should have made a party for David, to have rent the Kingdom from Saul (a defensive party he indeed had to protect him from Sauls rage,
If any one upon this should have made a party for David, to have rend the Kingdom from Saul (a defensive party he indeed had to Pact him from Saul's rage,
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and when these circumstances concurred, then he brings forth his great work, and setteth his Servant David peaceably upon the Throne promised unto him.
and when these Circumstances concurred, then he brings forth his great work, and sets his Servant David peaceably upon the Throne promised unto him.
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With how much blood must David have come to the Kingdom, the children of Israel been brought out of Egypt and Babylon, had it not been for this? Oh, the infinite, unsearchable wisdom of God! his footsteps are not known, his ways are past a creature's finding out.
With how much blood must David have come to the Kingdom, the children of Israel been brought out of Egypt and Babylon, had it not been for this? O, the infinite, unsearchable Wisdom of God! his footsteps Are not known, his ways Are passed a creature's finding out.
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Ʋse 2. Secondly, Observe from hence; That the miscarrying of a good design, must be the product of mans improvidence; not of Gods directive Providence.
Ʋse 2. Secondly, Observe from hence; That the miscarrying of a good Design, must be the product of men improvidence; not of God's directive Providence.
There are many instances might be given of mens miscarrying in a good design, that is, in the attempt of things which God will certainly bring to pass.
There Are many instances might be given of men's miscarrying in a good Design, that is, in the attempt of things which God will Certainly bring to pass.
How many have perished, in their undertakings of works of Reformation, their works miscarried? The Providence of God, is not indeed excluded out of these events:
How many have perished, in their undertakings of works of Reformation, their works miscarried? The Providence of God, is not indeed excluded out of these events:
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first to punish some undertakers in it for their sins, which was the case of the Israelites against Benjamin, and against Ai; or for their precipitancy, and rash setting upon it out of Gods time; or their ill-managery of it:
First to Punish Some undertakers in it for their Sins, which was the case of the Israelites against Benjamin, and against Ai; or for their precipitancy, and rash setting upon it out of God's time; or their ill-managery of it:
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I tell you but my judgment, that before the fall of Antichrist, you must yet see a greater falling off from Popery, by the Princes of other Nations and their people.
I tell you but my judgement, that before the fallen of Antichrist, you must yet see a greater falling off from Popery, by the Princes of other nations and their people.
This is a very observable thing, it will make us spiritually wise, it will make us to understand much of the Lords loving-kindness, in the products of his Providence. 1. I say first, it will give us spiritual wisdom, and in a great measure make us to understand Gods time for the production of his great works;
This is a very observable thing, it will make us spiritually wise, it will make us to understand much of the lords Lovingkindness, in the products of his Providence. 1. I say First, it will give us spiritual Wisdom, and in a great measure make us to understand God's time for the production of his great works;
If we should live to see the bitterness of the Jews against Christ abated, and the bitterness of Christians Spirits against them more generally allayed;
If we should live to see the bitterness of the jews against christ abated, and the bitterness of Christians Spirits against them more generally allayed;
The lives, and worship of Christians more reformed from such superstitions as they abominate, and the lives of the Jews more reduced to rules of Christians;
The lives, and worship of Christians more reformed from such superstitions as they abominate, and the lives of the jews more reduced to rules of Christians;
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The mysterie of his iniquity began to work, even in the Apostle's time, though there was none of many years after owned the name of Pope; or arrogant title of Ʋniversal Bishop, or Vicar of Christ, &c. But the Apostle, ver. 6, tells us, there was something which then hindered his being revealed, and would let,
The mystery of his iniquity began to work, even in the Apostle's time, though there was none of many Years After owned the name of Pope; or arrogant title of Ʋniversal Bishop, or Vicar of christ, etc. But the Apostle, ver. 6, tells us, there was something which then hindered his being revealed, and would let,
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It is the National Religion of France, Spain, Portugal, Italy, the Imperial Proper-territories. God is fitting the circumstances of the World, much to his promised Work;
It is the National Religion of France, Spain, Portugal, Italy, the Imperial Proper-territories. God is fitting the Circumstances of the World, much to his promised Work;
England is fallen off, Holland is fallen off, a great part of Switzerland, many Cities and Territories in Germany, Sweden, and Denmark; great numbers in France. God is by degrees doing his work,
England is fallen off, Holland is fallen off, a great part of Switzerland, many Cities and Territories in Germany, Sweden, and Denmark; great numbers in France. God is by Degrees doing his work,
Methinks the Scripture looks, as if that man of sin should die a natural death, not a violent one. I mean, that that Religion should be loathed out of the World, not fought out of it;
Methinks the Scripture looks, as if that man of since should die a natural death, not a violent one. I mean, that that Religion should be loathed out of the World, not fought out of it;
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and therefore the fears of some, that that ridiculous Religion should again over-spread England, or Holland, or any other reformed Church, do not much afflict me:
and Therefore the fears of Some, that that ridiculous Religion should again overspread England, or Holland, or any other reformed Church, do not much afflict me:
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I take that for granted, that Babylon is falling; but when we shall hear that joyful sound, Babylon is fallen, Babylon is fallen, that I cannot tell you:
I take that for granted, that Babylon is falling; but when we shall hear that joyful found, Babylon is fallen, Babylon is fallen, that I cannot tell you:
There is nothing more evident, than the dependance of our minds upon our bodies, and the influence that some bodily distempers (especially) have upon our souls and minds:
There is nothing more evident, than the dependence of our minds upon our bodies, and the influence that Some bodily distempers (especially) have upon our Souls and minds:
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yet God useth not to work Miracles ordinarily, but to move in a more ordinary course of Providence, by the use and application of means that are proper:
yet God uses not to work Miracles ordinarily, but to move in a more ordinary course of Providence, by the use and application of means that Are proper:
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as to the bringing down of Antichrist, if Gods time be not come, the means are not, girding our swords upon our thighs, &c. (I question whether that will ever be a Mean proper to be used in that case);
as to the bringing down of Antichrist, if God's time be not come, the means Are not, girding our swords upon our thighs, etc. (I question whither that will ever be a Mean proper to be used in that case);
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and heading them, &c. but to convince them of their errours, to endeavour the sweetning of their spirits, the enlightning their minds with the knowledg of the truth of the Gospel;
and heading them, etc. but to convince them of their errors, to endeavour the sweetening of their spirits, the enlightening their minds with the knowledge of the truth of the Gospel;
So in case of particular Souls, where the discomposure of the mind, is originated in, or further advantaged by bodily distempers (which is a thing very frequently happening);
So in case of particular Souls, where the discomposure of the mind, is originated in, or further advantaged by bodily distempers (which is a thing very frequently happening);
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very much of the goodness and love of God to Nations and Churches, is seen in this his fitting of the worlds circumstances to his designs, before he produceth them;
very much of the Goodness and love of God to nations and Churches, is seen in this his fitting of the world's Circumstances to his designs, before he Produceth them;
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With how much bloodshed (in all humane probability) must the Children of Israel have first came out of Egypt, then out of Babylon, had not God fitted the circumstances of the world, to those designs of his Providence? Who could have imagined, either the first Plantation of Gospel-Doctrine and Churches,
With how much bloodshed (in all humane probability) must the Children of Israel have First Come out of Egypt, then out of Babylon, had not God fitted the Circumstances of the world, to those designs of his Providence? Who could have imagined, either the First Plantation of Gospel doctrine and Churches,
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we shall find that God brings forth his works in their seasons, and his season is always such as the Wit and Wisdom of Man, had it been to chuse, could not have chosen a fitter:
we shall find that God brings forth his works in their seasons, and his season is always such as the Wit and Wisdom of Man, had it been to choose, could not have chosen a fitter:
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I Am going on in making some special Observations concerning the motions of Divine Providence: Five I have already made and discoursed, I proceed now to a sixth.
I Am going on in making Some special Observations Concerning the motions of Divine Providence: Five I have already made and discoursed, I proceed now to a sixth.
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1. The world was of old divided into the circumcision, and the uncircumcision, that is, Jews and Gentiles: The Jews which were the circumcision, made the visible Church,
1. The world was of old divided into the circumcision, and the uncircumcision, that is, jews and Gentiles: The jews which were the circumcision, made the visible Church,
Since it hath been divided into Jews, Christians, and Heathens; I speak not meerly of the name Christians, (that I know was first given the Disciples of Christ at Antioch): but I understand under that notion, such as own Jesus Christ,
Since it hath been divided into jews, Christians, and heathens; I speak not merely of the name Christians, (that I know was First given the Disciples of christ At Antioch): but I understand under that notion, such as own jesus christ,
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Indeed a particular Organical-Church can consist of no more than so many, as have either explicitly or implicitly agreed to walk together under the charge and inspection of such or such Officers.
Indeed a particular Organical-Church can consist of no more than so many, as have either explicitly or implicitly agreed to walk together under the charge and inspection of such or such Officers.
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which is opposed to the invisible Church, which is restrained to the number of true and real Saints, who glory not in appearance, but in truth and reality.
which is opposed to the invisible Church, which is restrained to the number of true and real Saints, who glory not in appearance, but in truth and reality.
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1. The first and great objects of his love, are those whom he hath chosen in Christ before the foundation of the world, and for whom in time Christ dyed,
1. The First and great objects of his love, Are those whom he hath chosen in christ before the Foundation of the world, and for whom in time christ died,
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and whom God hath effectually called, and translated out of darkness into marvelous light. These are those whom God hath set a part for himself, Psal. 4.3. A chosen generation, a royal priesthood, an holy nation, a peculiar people, to shew forth the praises of him, who hath called them out of darkness, into marvellous light.
and whom God hath effectually called, and translated out of darkness into marvelous Light. These Are those whom God hath Set a part for himself, Psalm 4.3. A chosen generation, a royal priesthood, an holy Nation, a peculiar people, to show forth the praises of him, who hath called them out of darkness, into marvellous Light.
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Whether it be, because God hath more honour from them, than from Pagans, or for the sake of his invisible Church which is amongst them, I shall not undertake to determine, certain it is that the thing is so.
Whither it be, Because God hath more honour from them, than from Pagans, or for the sake of his invisible Church which is among them, I shall not undertake to determine, certain it is that the thing is so.
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Now the Observation which I make, is but a further evidence of this love, that God by his Providence disposeth and governeth the affairs of the world, in a just subordination to the good of his Church;
Now the Observation which I make, is but a further evidence of this love, that God by his Providence Disposeth and Governs the affairs of the world, in a just subordination to the good of his Church;
and to those wise ends, which with reference to that he is bringing about: and this is true, both in reference to the Pagan world, and the Christian world;
and to those wise ends, which with Referente to that he is bringing about: and this is true, both in Referente to the Pagan world, and the Christian world;
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according to the design which God hath, by which he doth design to do good to his whole Church; so he disposeth and governeth the affairs of the Pagan world. And according to the design God hath, by which he designs to bring about good to the sincere Servants of God in any place;
according to the Design which God hath, by which he does Design to do good to his Whole Church; so he Disposeth and Governs the affairs of the Pagan world. And according to the Design God hath, by which he designs to bring about good to the sincere Servants of God in any place;
so he disposeth, ordereth and governeth the affairs of ungodly men, amongst whom they live. This will appear by a twofold Observation, which you shall make:
so he Disposeth, Ordereth and Governs the affairs of ungodly men, among whom they live. This will appear by a twofold Observation, which you shall make:
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the world is sometimes all in an uproar against those they nickname Puritans, that is, such as exercise themselves to keep a good conscience, both towards God,
the world is sometime all in an uproar against those they nickname Puritans, that is, such as exercise themselves to keep a good conscience, both towards God,
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and their tongues let loose against them. Thus it was with the Israelites, Gods ancient people, Exod. 11.7. But against any of the children of Israel, shall not a dog move his tongue.
and their tongues let lose against them. Thus it was with the Israelites, God's ancient people, Exod 11.7. But against any of the children of Israel, shall not a dog move his tongue.
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and he increased his people greatly, and made them stronger than their enemies, Vers. 25. He turned their hearts to hate his people, to deal subtilly with his servants.
and he increased his people greatly, and made them Stronger than their enemies, Vers. 25. He turned their hearts to hate his people, to deal subtly with his Servants.
In the 12th of the Revelations you have, as Divines think, shewed unto John the state of the Gospel-Church, there represented under the notion of a woman cloathed with the Sun, having the Moon under her feet, travelling, and in pain.
In the 12th of the Revelations you have, as Divines think, showed unto John the state of the Gospel-church, there represented under the notion of a woman clothed with the Sun, having the Moon under her feet, traveling, and in pain.
The Devil and his instruments, the Enemies of the Church, set out under the notion of a great Red Dragon, Vers. 3. Having seven heads, and ten horns, and seven crowns:
The devil and his Instruments, the Enemies of the Church, Set out under the notion of a great Read Dragon, Vers. 3. Having seven Heads, and ten horns, and seven crowns:
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This Dragon was cast unto the earth, and there ver. 13. He persecuted the woman, who had the wings of an Eagle given her, by which she fled into the wilderness, where she was nourished for a time,
This Dragon was cast unto the earth, and there ver. 13. He persecuted the woman, who had the wings of an Eagl given her, by which she fled into the Wilderness, where she was nourished for a time,
and of those persons, that are certain Enemies to the power and practice of Godliness, is a thing, of which an account can hardly be given by him, that doth not consider this;
and of those Persons, that Are certain Enemies to the power and practice of Godliness, is a thing, of which an account can hardly be given by him, that does not Consider this;
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That God hath a people in the world, that are dear unto him, and with whom in the wisdom of his Providence he dealeth diversly, sometimes exalting, and lifting them up;
That God hath a people in the world, that Are dear unto him, and with whom in the Wisdom of his Providence he deals diversely, sometime exalting, and lifting them up;
But there was another part of the promise to be fulfilled, they were to come out of Egypt, and to inherit the promised land of Canaan. God accordingly ordereth the actions of the Kings of Egypt; they shall grow jealous of them,
But there was Another part of the promise to be fulfilled, they were to come out of Egypt, and to inherit the promised land of Canaan. God accordingly Ordereth the actions of the Kings of Egypt; they shall grow jealous of them,
he shall flee to them for sanctuary against Saul, and they shall afford it him. On the contrary God hath a design to chasten the Israelites, and David their King;
he shall flee to them for sanctuary against Saul, and they shall afford it him. On the contrary God hath a Design to chasten the Israelites, and David their King;
the Philistines shall be their constant Enemies, seeking all advantages against them. There is nothing more remarkable in Divine Providence than this is:
the philistines shall be their constant Enemies, seeking all advantages against them. There is nothing more remarkable in Divine Providence than this is:
Who seeth, and is not astonished, sometimes to observe the strange difference in the complexion and inclinations of the wicked world, to Gods little remnant in it? The ebbing and flowing of the Tide (of which none that I know hath as yet given the world a satisfactory account) is not so unaccountable a thing as this is.
Who sees, and is not astonished, sometime to observe the strange difference in the complexion and inclinations of the wicked world, to God's little remnant in it? The ebbing and flowing of the Tide (of which none that I know hath as yet given the world a satisfactory account) is not so unaccountable a thing as this is.
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but for this? What a strange thing it was, that John the Baptist, the harbinger of our blessed Lord, should be suffered to come preaching in the wilderness;
but for this? What a strange thing it was, that John the Baptist, the harbinger of our blessed Lord, should be suffered to come preaching in the Wilderness;
and so plainly to point out the coming of the Messias, that Jerusalem, and all Judea, and all the Region round about Jordan, should go out to him, confess their sins, and be baptized of him:
and so plainly to point out the coming of the Messias, that Jerusalem, and all Judea, and all the Region round about Jordan, should go out to him, confess their Sins, and be baptised of him:
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that immediately upon this Christ should come, and meet with that acceptance he did, though indeed it was true, that the generality of his own received him not.
that immediately upon this christ should come, and meet with that acceptance he did, though indeed it was true, that the generality of his own received him not.
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and Paul alone should carry it from Hierusalem to Illyricum; and the great persecutions should not arise, till the Gospel had got such a footing, that it was not to be rooted out;
and Paul alone should carry it from Jerusalem to Illyricum; and the great persecutions should not arise, till the Gospel had god such a footing, that it was not to be rooted out;
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if the Providence of God had not first fitted the world for it, by the complexion of Princes, the diversity of their interests, by suffering the ignorance and sottishness of the Popish-Clergy, together with their covetousness, ambition and debauchery, to grow to that heighth, that they grew an abomination to all men.
if the Providence of God had not First fitted the world for it, by the complexion of Princes, the diversity of their interests, by suffering the ignorance and sottishness of the Popish-Clergy, together with their covetousness, ambition and debauchery, to grow to that height, that they grew an abomination to all men.
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Besides that I spake something to it under the former observation, which hath some cognation with this, this only differing from it in this, shewing you, that the Providence of God doth not make the Church lacquey to the world,
Beside that I spoke something to it under the former observation, which hath Some cognation with this, this only differing from it in this, showing you, that the Providence of God does not make the Church lackey to the world,
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You have an expression, Psal. 87.2. The Lord loveth the gates of Sion, more than all the dwellings of Jacob. Sion was the place, at the foot of which the Temple was built, where all the worship which God had in the world performed according to his will was performed:
You have an expression, Psalm 87.2. The Lord loves the gates of Sion, more than all the dwellings of Jacob. Sion was the place, At the foot of which the Temple was built, where all the worship which God had in the world performed according to his will was performed:
though God had a kindness for the whole seed of Jacob, yet he loved the gates of Sion above all the dwellings of Jacob, because that was the place where his worship was regularly performed.
though God had a kindness for the Whole seed of Jacob, yet he loved the gates of Sion above all the dwellings of Jacob, Because that was the place where his worship was regularly performed.
that fear the Lord, and hope in his mercies, as the Psalmist expresseth it, Psal. 33.18. All the world is nothing to God, in comparison of this little flock, to whom it is his will to give a Kingdom:
that Fear the Lord, and hope in his Mercies, as the Psalmist Expresses it, Psalm 33.18. All the world is nothing to God, in comparison of this little flock, to whom it is his will to give a Kingdom:
He hath given them his Christ, and shall he not with him give them all things? This were easily to be proved to you from a variety of Scripture, and arguments drawn from thence.
He hath given them his christ, and shall he not with him give them all things? This were Easily to be proved to you from a variety of Scripture, and Arguments drawn from thence.
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This is that Canaan which the Lord careth for, and upon which his eyes are from one end of the year to another, Deut. 11. His heritage, the dearly beloved of his soul, Jer. 12.7. His peculiar treasure, his sister, his spouse, the redeemed and ransomed of the Lord, his portion;
This is that Canaan which the Lord Careth for, and upon which his eyes Are from one end of the year to Another, Deuteronomy 11. His heritage, the dearly Beloved of his soul, Jer. 12.7. His peculiar treasure, his sister, his spouse, the redeemed and ransomed of the Lord, his portion;
He calls them his bride, Rev. 21.9. His beloved, Psal. 108.6. His building, 1 Cor. 3.9. His City, Heb. 12.22. His chosen generation, 1 Pet. 2.9. His family, Eph. 3.15. His husbandry, 1 Cor. 3.9. His Kingdom, the lot of his inheritance.
He calls them his bride, Rev. 21.9. His Beloved, Psalm 108.6. His building, 1 Cor. 3.9. His city, Hebrew 12.22. His chosen generation, 1 Pet. 2.9. His family, Ephesians 3.15. His Husbandry, 1 Cor. 3.9. His Kingdom, the lot of his inheritance.
They are called children of wrath, of disobedience, of the curse, strangers, and forreiners. If God sometimes gives up his people into the hands of wicked men, it is either, 1. For his peoples good, to purge away their dross,
They Are called children of wrath, of disobedience, of the curse, Strangers, and foreigners. If God sometime gives up his people into the hands of wicked men, it is either, 1. For his peoples good, to purge away their dross,
and take away their tinn (as the Prophet expresseth it), or for to ripen sinners for their destruction, that they may by it fill up the measure of their iniquities.
and take away their Tin (as the Prophet Expresses it), or for to ripen Sinners for their destruction, that they may by it fill up the measure of their iniquities.
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Then followeth a recapitulation of those great things which God had done for them; amongst which, this is reckoned, that he subordinated his motions of Providence amongst the men,
Then follows a recapitulation of those great things which God had done for them; among which, this is reckoned, that he subordinated his motions of Providence among the men,
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and the good of this people. I now come to the Application of this Observation. Ʋse 1. In the first place (as I said before upon the other Observation, so I say here):
and the good of this people. I now come to the Application of this Observation. Ʋse 1. In the First place (as I said before upon the other Observation, so I say Here):
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if God intends a calm and tranquillity to the Church, he usually so ordereth the world, that the earth helps the woman, the men of the world, either out of good nature,
if God intends a Cam and tranquillity to the Church, he usually so Ordereth the world, that the earth helps the woman, the men of the world, either out of good nature,
Hence you shall observe, that when God intendeth the tranquillity and prosperity of the Church, his Providence (ordinarily) bringeth one of these things to pass.
Hence you shall observe, that when God intends the tranquillity and Prosperity of the Church, his Providence (ordinarily) brings one of these things to pass.
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this you see in the case of Joseph, God had designed the Jews a prospering, multiplying time in the land of Egypt: he raiseth up Joseph, makes him a Privy-Counsellor to Pharaoh, yea the second man in Egypt; and this by endowing him with a power to interpret Pharaohs dream,
this you see in the case of Joseph, God had designed the jews a prospering, multiplying time in the land of Egypt: he Raiseth up Joseph, makes him a Privy-Counsellor to Pharaoh, yea the second man in Egypt; and this by endowing him with a power to interpret Pharaohs dream,
so he came to be a great man, and was a protection to the Church of God for many years in Egypt. So when they were in the Captivity of Babylon, we do not read, that besides their Captivity,
so he Come to be a great man, and was a protection to the Church of God for many Years in Egypt. So when they were in the Captivity of Babylon, we do not read, that beside their Captivity,
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and by this means brings these two eminent friends to his Church, into great reputation. The like might be parallel'd all along in story, and may be every day observed: but the Scripture-instances are enough.
and by this means brings these two eminent Friends to his Church, into great reputation. The like might be paralleled all along in story, and may be every day observed: but the Scriptural instances Are enough.
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2. Sometimes the Providence of God makes the Earth to help the woman, by making his people the ballance to the clashing interests of the men of the world:
2. Sometime the Providence of God makes the Earth to help the woman, by making his people the balance to the clashing interests of the men of the world:
or by strengthening the weaker party against the stronger, where the case is such, that they can do it with consistency to their duty to God, and religious principles.
or by strengthening the Weaker party against the Stronger, where the case is such, that they can do it with consistency to their duty to God, and religious principles.
4. Sometimes the Providence of God suffers the maddest Enemies of his people, to run out to such strange extravagancies of oppression, and injustice, of folly, and superstition in worship, of looseness and debauchery in morals;
4. Sometime the Providence of God suffers the maddest Enemies of his people, to run out to such strange extravagancies of oppression, and injustice, of folly, and Superstition in worship, of looseness and debauchery in morals;
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The Providence of God having designed a better time for the true worshippers of him, had so ordered it in his great Wisdom, that the Church men of the Popish party, had made themselves a just abomination to all sober persons;
The Providence of God having designed a better time for the true worshippers of him, had so ordered it in his great Wisdom, that the Church men of the Popish party, had made themselves a just abomination to all Sobrium Persons;
the generality of their watch-men were such as they were in Israel and Judah, just before their ruin described, Isa. 56.10. His watch-men are blind, they are all ignorant, they are all dumb dogs, that cannot bark, sleeping, loving to slumber;
the generality of their watchmen were such as they were in Israel and Judah, just before their ruin described, Isaiah 56.10. His watchmen Are blind, they Are all ignorant, they Are all dumb Dogs, that cannot bark, sleeping, loving to slumber;
Some learned men they had, but they (for the most part) spent their studies and pains about trifles in Divinity, subtil school-niceties and distinctions, signifying nothing to mens salvation:
some learned men they had, but they (for the most part) spent their studies and pains about trifles in Divinity, subtle school-niceties and Distinctions, signifying nothing to men's salvation:
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This was that ruined them, their selling men pardons for a sum of money, every one looking for his tythes and oblations, but none regarding peoples souls.
This was that ruined them, their selling men Pardons for a sum of money, every one looking for his Tithes and Oblations, but none regarding peoples Souls.
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And by the way, observe this, A generally debauched, ignorant, sottish, cruel Clergy, is a certain sign, either of an approaching ruin to that nation,
And by the Way, observe this, A generally debauched, ignorant, sottish, cruel Clergy, is a certain Signen, either of an approaching ruin to that Nation,
All you beasts of the field come to devour, yea all you beasts of the forrest (saith the Prophet), his watchmen are blinded, &c. Upon the reformation from Popery, it was a prognostick of reformation,
All you beasts of the field come to devour, yea all you beasts of the forest (Says the Prophet), his watchmen Are blinded, etc. Upon the Reformation from Popery, it was a prognostic of Reformation,
So that if at any time you can but make up a judgment, from what quarter the the wind blows for the men of the worlds interest, you may go a great way to determine,
So that if At any time you can but make up a judgement, from what quarter the the wind blows for the men of the world's Interest, you may go a great Way to determine,
or brings some of them to some great favour, which was the cause of the Israelites first in Egypt, then in Babylon, and Esther afterwards upon their return from Babylon; or else God by his Providence secureth his little flock, by suffering some intestine factions to rise amongst the men of the world,
or brings Some of them to Some great favour, which was the cause of the Israelites First in Egypt, then in Babylon, and Esther afterwards upon their return from Babylon; or Else God by his Providence secureth his little flock, by suffering Some intestine factions to rise among the men of the world,
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But now if the People of God in any nation be a considerable number, and you see the Providence of God hath raised them up, to be men of interest many of them, either with respect to their Wisdom, or Estates, or Imployments;
But now if the People of God in any Nation be a considerable number, and you see the Providence of God hath raised them up, to be men of Interest many of them, either with respect to their Wisdom, or Estates, or Employments;
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For though some few imprudent men, that are rash and malicious, and some hot-spur'd Church-men, who understand little of politicks, may in such a juncture be for nothing but fire and faggot:
For though Some few imprudent men, that Are rash and malicious, and Some hot-spured Churchmen, who understand little of politics, may in such a juncture be for nothing but fire and faggot:
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yet God, who in his Providence hath ordered civil affairs so, that it should be the interest of the men of the world to give them liberty and peace, will seldom suffer those whom he hath betrusted with the government of the affairs of the world (unless he designeth to bring a period to the state) so far to overlook their interests,
yet God, who in his Providence hath ordered civil affairs so, that it should be the Interest of the men of the world to give them liberty and peace, will seldom suffer those whom he hath betrusted with the government of the affairs of the world (unless he designeth to bring a Period to the state) so Far to overlook their interests,
Moral vertue hath a great cognation with humane Nature: though mens lusts and passions sometimes run them out to acts of injustice, and oppression, and debauchery;
Moral virtue hath a great cognation with humane Nature: though men's Lustiest and passion sometime run them out to acts of injustice, and oppression, and debauchery;
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If the ministry in any nation be sottish in their lives, corrupt in their Doctrines, superstitious in their Worship, dumb dogs, that can neither pray nor preach, let not the people love to have it so, and comply with them, and own them.
If the Ministry in any Nation be sottish in their lives, corrupt in their Doctrines, superstitious in their Worship, dumb Dogs, that can neither pray nor preach, let not the people love to have it so, and comply with them, and own them.
I remember the Psalmist admiring the mercy of God towards man, and expressing his Dignity, Psal. 8.6, 7. Thou madest him to have dominion over the work of thy hands, thou hast put all things under his feet:
I Remember the Psalmist admiring the mercy of God towards man, and expressing his Dignity, Psalm 8.6, 7. Thou Madest him to have dominion over the work of thy hands, thou hast put all things under his feet:
But what a dignity is this to which God hath advanced his Church, that all the affairs of the world should be (as it were) put under their feet? that they should not only have a dominion over the works of the Lords hands in Creation,
But what a dignity is this to which God hath advanced his Church, that all the affairs of the world should be (as it were) put under their feet? that they should not only have a dominion over the works of the lords hands in Creation,
I mean a true member of the Church of God? I know the whole visible Church (as I have before shewed you) is under a special Providence: But it is not to be thought that God should do much for Hypocrites and Formalists:
I mean a true member of the Church of God? I know the Whole visible Church (as I have before showed you) is under a special Providence: But it is not to be Thought that God should do much for Hypocrites and Formalists:
What advantages they have from the Providence of God, they have for the sake of those better servants of God, with whom they are joyned in an external communion.
What advantages they have from the Providence of God, they have for the sake of those better Servants of God, with whom they Are joined in an external communion.
Doth God subordinate all his great actions and motions in the world, to his gracious designs and counsels relating to that body of people of which we are a part? Surely then it were but reasonable for us to subordinate all our little actions in the world, to the honour and glory of God:
Does God subordinate all his great actions and motions in the world, to his gracious designs and Counsels relating to that body of people of which we Are a part? Surely then it were but reasonable for us to subordinate all our little actions in the world, to the honour and glory of God:
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all the world is nothing to God in comparison of them, they are the dearly beloved of his Soul. What love, reverence, obedience is but reasonable on our parts towards this great God? What ingratitude must it argue on our part, to prefer any thing in design or action to the Honour and Glory of this God? We can never live enough unto,
all the world is nothing to God in comparison of them, they Are the dearly Beloved of his Soul. What love, Reverence, Obedience is but reasonable on our parts towards this great God? What ingratitude must it argue on our part, to prefer any thing in Design or actium to the Honour and Glory of this God? We can never live enough unto,
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But though much of the Wisdom and Power of God be seen in this, yet it is more eminently seen in the use he makes of wicked men, to accomplish his designs, which is a thing very usual in the motions of Divine Providence.
But though much of the Wisdom and Power of God be seen in this, yet it is more eminently seen in the use he makes of wicked men, to accomplish his designs, which is a thing very usual in the motions of Divine Providence.
and all his holy designs, that they shall serve him, and accomplish his designs. Now this Observation justifieth it self by a great variety of instances.
and all his holy designs, that they shall serve him, and accomplish his designs. Now this Observation Justifieth it self by a great variety of instances.
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Who would ever have thought, that Pharaoh the King of Egypt should have been a great instrument to have brought the Children of Israel out of Egypt? Yet he was rather a greater instrument in it than Moses was:
Who would ever have Thought, that Pharaoh the King of Egypt should have been a great Instrument to have brought the Children of Israel out of Egypt? Yet he was rather a greater Instrument in it than Moses was:
he meant nothing less, he saw the people grew great and mighty, Come on (saith he) let us deal wisely (that is, subtilly) with them, lest they multiply,
he meant nothing less, he saw the people grew great and mighty, Come on (Says he) let us deal wisely (that is, subtly) with them, lest they multiply,
and onions, and garlick of Egypt: but for this dealing of Pharaoh with them, making them to serve with rigour, slaying their male-children, &c. This quite tyred them,
and onions, and garlic of Egypt: but for this dealing of Pharaoh with them, making them to serve with rigour, slaying their Male children, etc. This quite tired them,
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and made them willing to go out of Egypt towards Canaan. But let me a little shew you what a variety of lusts in wicked mens hearts, God hath from time to time made use of, to accomplish the great designs of his Providence, with reference to his people:
and made them willing to go out of Egypt towards Canaan. But let me a little show you what a variety of Lustiest in wicked men's hearts, God hath from time to time made use of, to accomplish the great designs of his Providence, with Referente to his people:
You all know what a strange influence Esther's being advanced to be Queen of Persia, had upon Gods design for the building of the second Temple in Ezra's time;
You all know what a strange influence Esther's being advanced to be Queen of Persiam, had upon God's Design for the building of the second Temple in Ezra's time;
What a strange instance of this had we of this in King Henry the Eighth of that name in this Nation? Those who know any thing of the story of those times, know, that it was no abhorrence of the Idolatry and Superstition of the Popish-Religion, that set him upon the work of Reformation.
What a strange instance of this had we of this in King Henry the Eighth of that name in this nation? Those who know any thing of the story of those times, know, that it was no abhorrence of the Idolatry and Superstition of the Popish-Religion, that Set him upon the work of Reformation.
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and make use of the lusts of men, to bring about his own designs. 2. Ambition is another lust, which fireth the heart of wicked men, especially great men.
and make use of the Lustiest of men, to bring about his own designs. 2. Ambition is Another lust, which fireth the heart of wicked men, especially great men.
and not to deny civil respects to the worst of men, doth often commend them to those that are ambitious of honour and respect, and maketh them their friends;
and not to deny civil respects to the worst of men, does often commend them to those that Are ambitious of honour and respect, and makes them their Friends;
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God had a quarrel against the house of Ahab, by his Providence he ordereth Jehu to the Kingdom, makes use of him to destroy Joram, the Son of Ahab, and Ahaziah, the King of Judah the Son-in law of Ahab, and Jezebel, Ahab's wife, whom God had threatned for the blood of Naboth, and his whole Family,
God had a quarrel against the house of Ahab, by his Providence he Ordereth Jehu to the Kingdom, makes use of him to destroy Jhoram, the Son of Ahab, and Ahaziah, the King of Judah the Son-in law of Ahab, and Jezebel, Ahab's wife, whom God had threatened for the blood of Naboth, and his Whole Family,
until none remained, 2 Kings 8. vers. 23, 24, 25. chap. 9. vers. 9, 10, 24, 27, 35, chap. 10. vers. 7, 11, 17. And thus he delivered his seven thousand in Israel, that had not bowed knee to Baal, from the idolatry, cruelty,
until none remained, 2 Kings 8. vers. 23, 24, 25. chap. 9. vers. 9, 10, 24, 27, 35, chap. 10. vers. 7, 11, 17. And thus he Delivered his seven thousand in Israel, that had not bowed knee to Baal, from the idolatry, cruelty,
Jehu indeed in all this, pretended a great zeal for God, and did destroy Baal from Israel, 2 King. 10.28; but yet ver. 9. Howbeit from the sins of Jeroboam, the son of Nebat, who made Israel to sin, Jehu departed not from after them;
Jehu indeed in all this, pretended a great zeal for God, and did destroy Baal from Israel, 2 King. 10.28; but yet for. 9. Howbeit from the Sins of Jeroboam, the son of Nebat, who made Israel to since, Jehu departed not from After them;
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to wit, the golden calves that were in Bethel, and that were in Dan. Vers. 31. But Jehu took no heed to walk in the way of the Lord God of Israel, with all his heart,
to wit, the golden calves that were in Bethel, and that were in Dan. Vers. 31. But Jehu took no heed to walk in the Way of the Lord God of Israel, with all his heart,
Jehu was an ambitious Prince, that loved honour and dominion, the Providence of God maketh use of this lust of his, to bring about his holy and righteous designs upon that wicked family of Ahab, and for the delivery of his people from their oppressions.
Jehu was an ambitious Prince, that loved honour and dominion, the Providence of God makes use of this lust of his, to bring about his holy and righteous designs upon that wicked family of Ahab, and for the delivery of his people from their oppressions.
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This was the case of Haman, a proud ambitious Courtier in the Court of Persia; he had a mind to be great, this made him malice Mordecay, he would not bow his knee to him;
This was the case of Haman, a proud ambitious Courtier in the Court of Persiam; he had a mind to be great, this made him malice Mordecai, he would not bow his knee to him;
the Text tells you he said, To whom will the King delight to do honour, more than to my self? God maketh use of his ambition to bring Mordecay into honour,
the Text tells you he said, To whom will the King delight to do honour, more than to my self? God makes use of his ambition to bring Mordecai into honour,
God making use of his Enemies ambition for their sake, which by the way commendeth to all that fear God, that Precept of the Apostle, Rom. 13.7. Render therefore to every one their dues, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour.
God making use of his Enemies ambition for their sake, which by the Way commends to all that Fear God, that Precept of the Apostle, Rom. 13.7. Render Therefore to every one their dues, tribute to whom tribute, custom to whom custom, Fear to whom Fear, honour to whom honour.
Of the first sort, there are in holy Writ the instances of Pharaoh and Nebuchadnezzar; both of them dreamed dreams, wherein God revealed to them things that were to come to pass in the world.
Of the First sort, there Are in holy Writ the instances of Pharaoh and Nebuchadnezzar; both of them dreamed dreams, wherein God revealed to them things that were to come to pass in the world.
And many sober persons skill, dexterity, and activity in arts and sciences, hath made them very acceptable to those that have had the power of the world in their hands,
And many Sobrium Persons skill, dexterity, and activity in arts and sciences, hath made them very acceptable to those that have had the power of the world in their hands,
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4. A fourth lust, which you shall observe God to make an ordinary use of, is that of covetousness. The People of God many times buy their peace and tranquillity;
4. A fourth lust, which you shall observe God to make an ordinary use of, is that of covetousness. The People of God many times buy their peace and tranquillity;
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sometimes they make themselves friends with their industrious hands, sometimes with their liberal hand: This was but our Saviours counsel, Luk. 16.9. Make to your selves friends of the Mammon of unrighteousness.
sometime they make themselves Friends with their Industria hands, sometime with their liberal hand: This was but our Saviors counsel, Luk. 16.9. Make to your selves Friends of the Mammon of unrighteousness.
5. I will instance but in one lust more, that is, the malice, hatred, and cruelty of wicked men, Psal. 76.10. Surely the wrah of man shall praise thee.
5. I will instance but in one lust more, that is, the malice, hatred, and cruelty of wicked men, Psalm 76.10. Surely the wrah of man shall praise thee.
The malice and cruelty of Pharaoh, contributed much to the Children of Israels coming out of Egypt: had they not been so cruelly dealt with, they would never have been so willing to have removed:
The malice and cruelty of Pharaoh, contributed much to the Children of Israel's coming out of Egypt: had they not been so cruelly dealt with, they would never have been so willing to have removed:
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But the most ordinary and regular way, which God maketh use of in this case, is by making the soberer part of the Princes and Rulers of a Nation, sensible of the greatness of their peoples sufferings,
But the most ordinary and regular Way, which God makes use of in this case, is by making the Soberer part of the Princes and Rulers of a nation, sensible of the greatness of their peoples sufferings,
I remember I have somewhere read it in one of the French Historians, that a great Peer of that Nation (though a Papist) in the midst of that woful havock, the fury of the Romish Priests were making, stood up in Counsel,
I Remember I have somewhere read it in one of the French Historians, that a great Peer of that nation (though a Papist) in the midst of that woeful havoc, the fury of the Romish Priests were making, stood up in Counsel,
some of them are men of Honour and Vertue, men of Justice, Charity and Mercy, persons almost perswaded to be Christians, not far from the Kingdom of God;
Some of them Are men of Honour and Virtue, men of justice, Charity and Mercy, Persons almost persuaded to be Christians, not Far from the Kingdom of God;
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in short, men of moral vertue, abhorring sottishness and cruelty: others of them are men of blood, and violence, and cruelty. These latter are they that make the great havock in the Church of God, breathing out (like Saul, Act. 9.) threatnings and slaughters against the Disciples of the Lord;
in short, men of moral virtue, abhorring sottishness and cruelty: Others of them Are men of blood, and violence, and cruelty. These latter Are they that make the great havoc in the Church of God, breathing out (like Saul, Act. 9.) threatenings and slaughters against the Disciples of the Lord;
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It is much, but it is observable from the very beginning of story — that the greatest cruelty and rage which the People of God, that have desired to walk more strictly and holily with him have met with, hath been from the corrupt Priests and Ministry. It was thus upon the first general corruption of the Priesthood in Israel: that was you know upon the revolt of the ten Tribes in Jeroboam's time:
It is much, but it is observable from the very beginning of story — that the greatest cruelty and rage which the People of God, that have desired to walk more strictly and holily with him have met with, hath been from the corrupt Priests and Ministry. It was thus upon the First general corruption of the Priesthood in Israel: that was you know upon the revolt of the ten Tribes in Jeroboam's time:
and he became one of the priests of the high places, 1 King. 13.33. It was not to be thought that so great a body of that people should all be corrupted, many there were that kept close to the instituted worship of God at Hierusalem, and would go thither:
and he became one of the Priests of the high places, 1 King. 13.33. It was not to be Thought that so great a body of that people should all be corrupted, many there were that kept close to the instituted worship of God At Jerusalem, and would go thither:
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though abundance of the people, as Hosea saith, Willingly walked after the Commandment, Hos. 5.11. The Commandment of Jeroboam, the son of Nebat, the Commandment of which you read, 1 King. 12.28, 29, &c. yet many would not.
though abundance of the people, as Hosea Says, Willingly walked After the Commandment, Hos. 5.11. The Commandment of Jeroboam, the son of Nebat, the Commandment of which you read, 1 King. 12.28, 29, etc. yet many would not.
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Now as to these, the Prophet Hosea tells us, Hos. 5.1. The Priests were a snare on Mizpah, and a net spread upon Tabor, and the revolters were profound to make slaughter.
Now as to these, the Prophet Hosea tells us, Hos. 5.1. The Priests were a snare on Mizpah, and a net spread upon Tabor, and the revolters were profound to make slaughter.
And so it always hath been, and still is in the Church of Rome, their Priests and Jesuites are the bloody men, the cruel men against those that cannot comply with them.
And so it always hath been, and still is in the Church of Rome, their Priests and Jesuits Are the bloody men, the cruel men against those that cannot comply with them.
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I might go on, and shew you how God makes use of the wars and fightings, the envy, emulation and strife, which often arise amongst the men of the world, (and James 3.1. Whence come all these, but from the lusts that war in our members? ) to gain his people liberty and protection.
I might go on, and show you how God makes use of the wars and fightings, the envy, emulation and strife, which often arise among the men of the world, (and James 3.1. Whence come all these, but from the Lustiest that war in our members?) to gain his people liberty and protection.
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but it may be some will say to me, Why doth God do this? Could not God do his work by other instruments? And were it not more suitable to the Holiness of God, to bring about his designs by better instruments? To which the answer were good enough to say, Who art thou that disputest with God? It is enough for us, that thus it pleaseth him,
but it may be Some will say to me, Why does God do this? Could not God do his work by other Instruments? And were it not more suitable to the Holiness of God, to bring about his designs by better Instruments? To which the answer were good enough to say, Who art thou that Disputes with God? It is enough for us, that thus it Pleases him,
and intend for evil, (as in Joseph's case, Gen. 50.20.) for God doth not put this malice into their hearts, he only suffereth them to walk in their own ways, and then governeth their lusts to his own praise and glory.
and intend for evil, (as in Joseph's case, Gen. 50.20.) for God does not put this malice into their hearts, he only suffers them to walk in their own ways, and then Governs their Lustiest to his own praise and glory.
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But I shall shew you, that this is a very reasonable motion and working of Divine Providence, which will appear to you by the following Considerations:
But I shall show you, that this is a very reasonable motion and working of Divine Providence, which will appear to you by the following Considerations:
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1. That God by this sheweth his infinite wisdom and power, by how much there is the less aptitude and disposition in a cause, to bring forth an effect;
1. That God by this shows his infinite Wisdom and power, by how much there is the less aptitude and disposition in a cause, to bring forth an Effect;
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they will not serve God, as reasonable creatures should do, offering up their bodies as a living acceptable sacrifice to God, which the Apostle, Rom. 12.1, determines our reasonable service: The Apostle therefore to the Thessalonians, calls wicked men unreasonable. They shall therefore serve God,
they will not serve God, as reasonable creatures should do, offering up their bodies as a living acceptable sacrifice to God, which the Apostle, Rom. 12.1, determines our reasonable service: The Apostle Therefore to the Thessalonians, calls wicked men unreasonable. They shall Therefore serve God,
Sometimes indeed Ephraim is against Mamasses, and Manasses against Ephraim; but (ordinarily) it is the Assyrian, or Egyptian, or Babylonian, that must destroy Israel. Men do not use to set sheep to hunt, and tear sheep;
Sometime indeed Ephraim is against Mamasses, and Manasses against Ephraim; but (ordinarily) it is the assyrian, or Egyptian, or Babylonian, that must destroy Israel. Men do not use to Set sheep to hunt, and tear sheep;
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That which usually discourageth our hope in God, for any good as to his Church, is the heighth of the rage of Enemies, the sad and forlorn state of things, the appearance of never an instrument like to do any service for God, or for his People.
That which usually Discourageth our hope in God, for any good as to his Church, is the height of the rage of Enemies, the sad and forlorn state of things, the appearance of never an Instrument like to do any service for God, or for his People.
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and how vainly they set themselves against the counsels and purposes of God; who ordinarily taketh them by guile, and overthroweth them in their own craftiness.
and how vainly they Set themselves against the Counsels and Purposes of God; who ordinarily Takes them by guile, and Overthroweth them in their own craftiness.
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What cannot that God do? What will not the wisdom of that God extend to, who can make the highest and proudest Enemies, which his glory hath, to serve the designs and counsels of his glory? The work of Creation, is not so much a work of infinite power and wisdom, as this work of Providence.
What cannot that God do? What will not the Wisdom of that God extend to, who can make the highest and proudest Enemies, which his glory hath, to serve the designs and Counsels of his glory? The work of Creation, is not so much a work of infinite power and Wisdom, as this work of Providence.
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and by the satisfaction of his lusts, to serve the great design of his glory: O what an Almighty Power, what an infinite wisdom must this speak in God!
and by the satisfaction of his Lustiest, to serve the great Design of his glory: Oh what an Almighty Power, what an infinite Wisdom must this speak in God!
Under such a face of things, the holy Name of God is blasphemed, the honour of God is at present laid in the dust. 2. Such a time must needs be a time of great suffering to the holy and innocent servants of God.
Under such a face of things, the holy Name of God is blasphemed, the honour of God is At present laid in the dust. 2. Such a time must needs be a time of great suffering to the holy and innocent Servants of God.
and you shall observe the Providence of God bearing an eminent testimony against them, Eccles. 10.20. Curse not the King, nō not in thy thought, and curse not the rich in thy bed-chamber;
and you shall observe the Providence of God bearing an eminent testimony against them, Eccles. 10.20. Curse not the King, nō not in thy Thought, and curse not the rich in thy bedchamber;
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it shall be discovered, it shall be suddenly discovered, and by ways, that one would never think of. Two things you shall observe in the workings of Divine Providence as to this thing.
it shall be discovered, it shall be suddenly discovered, and by ways, that one would never think of. Two things you shall observe in the workings of Divine Providence as to this thing.
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2. That if at any time he doth for the punishment of flagitious rulers suffer them to come to issue, he very rarely suffereth the actors in them to go down to their graves in peace.
2. That if At any time he does for the punishment of flagitious Rulers suffer them to come to issue, he very rarely suffers the actors in them to go down to their graves in peace.
This abundantly justifieth it self in the story of Scripture, and in all other story. 'Tis very rarely, that the Providence of God suffereth conspiracies to take effect.
This abundantly Justifieth it self in the story of Scripture, and in all other story. It's very rarely, that the Providence of God suffers conspiracies to take Effect.
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and make disturbances in political affairs, it is very rare to read of any that take effect, Job 5.12. either the Lord makes their own hearts to fail them, or weakneth their hands, that they cannot find their enterprize;
and make disturbances in political affairs, it is very rare to read of any that take Effect, Job 5.12. either the Lord makes their own hearts to fail them, or weakeneth their hands, that they cannot find their enterprise;
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or put's it into the hearts of some of the conspirators to reveal the matter, or causeth some strange impression and jealousies in those whose lives are aimed at:
or put's it into the hearts of Some of the conspirators to reveal the matter, or Causes Some strange impression and jealousies in those whose lives Are aimed At:
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and slew him, ver. 9. David causeth them both to be slain. Baasha, 1 King. 16.27, conspireth against Nadab, and slayeth him; (indeed the Scripture doth not express the particular kind of his death) but he threatned him by Jehu the Prophet, 1 King. 16.3, 4. and tells us, ver. 7. That the wrath of the Lord came against him for all the evil that he did — in being like to the house of Jeroboam,
and slew him, ver. 9. David Causes them both to be slave. Baasha, 1 King. 16.27, conspireth against Nadab, and slays him; (indeed the Scripture does not express the particular kind of his death) but he threatened him by Jehu the Prophet, 1 King. 16.3, 4. and tells us, ver. 7. That the wrath of the Lord Come against him for all the evil that he did — in being like to the house of Jeroboam,
when he had reigned but seven days, ver. 28, after him Ahab (a most wicked man) dyed in war, his Son Jehoram was slain by Jehu, and Jehu executed both the Lord's counsel and command in what he did;
when he had reigned but seven days, ver. 28, After him Ahab (a most wicked man) died in war, his Son jehoram was slave by Jehu, and Jehu executed both the Lord's counsel and command in what he did;
so the Lord spared him, and three or four after him of his generation, to fulfil his promise to Jehu. After this, 2 King. 15, Shallum conspireth against Zechariah, and slayeth him, but reigns only one month;
so the Lord spared him, and three or four After him of his generation, to fulfil his promise to Jehu. After this, 2 King. 15, Shallum conspireth against Zechariah, and slays him, but reigns only one Monn;
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and Menahem requiteth his bloodshed, and slayeth him: Joash was slain for the blood of the Sons of Jehojada, 2 King. 24.23. Amaziah his Son succeedeth him, 2 Chron. 25.1.
and Menahem requites his bloodshed, and slays him: Joash was slave for the blood of the Sons of Jehoiada, 2 King. 24.23. Amaziah his Son succeedeth him, 2 Chronicles 25.1.
and it is very rare, but the Providence of God ordereth it so, that a serpent biteth him, who breaketh this hedg, which the Providence of God hath set up about a Nation, or People.
and it is very rare, but the Providence of God Ordereth it so, that a serpent bites him, who breaks this hedge, which the Providence of God hath Set up about a nation, or People.
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1. Rulers are Gods Ordinance. This is the reason which the Apostle giveth Christians, for subjection to governours, Rom. 13.1, 2. Let every soul be subject to the higher powers,
1. Rulers Are God's Ordinance. This is the reason which the Apostle gives Christians, for subjection to Governors, Rom. 13.1, 2. Let every soul be Subject to the higher Powers,
In 1 Pet. 2.13, Rulers are called the Ordinance of man, or as it is in the Greek, an humane creature: but that must not be understood of Government in it self, (that is the Ordinance of God). I am aware that that is a Text, that is much made use of to prove Christians duty of Obedience to humane Laws and Sanctions.
In 1 Pet. 2.13, Rulers Are called the Ordinance of man, or as it is in the Greek, an humane creature: but that must not be understood of Government in it self, (that is the Ordinance of God). I am aware that that is a Text, that is much made use of to prove Christians duty of obedience to humane Laws and Sanctions.
and in such cases our Allegiance is first due unto the great God. 2. Again, The distribution that followeth, seemeth not to favour this sense — whether to the King as supreme,
and in such cases our Allegiance is First due unto the great God. 2. Again, The distribution that follows, seems not to favour this sense — whither to the King as supreme,
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Let the form of Government, under which you live, be what it will, let the persons entrusted with the execution of this Government, be what they will, their qualities are not so much to be regarded,
Let the from of Government, under which you live, be what it will, let the Persons Entrusted with the execution of this Government, be what they will, their qualities Are not so much to be regarded,
there is nothing more ordinary in Latin Authors, than those phrases of creare consulem, creare dictatorem, &c. it is a phrase a little in use amongst us, to express the conferring of some particular honours.
there is nothing more ordinary in Latin Authors, than those phrases of Create consulem, Create dictatorem, etc. it is a phrase a little in use among us, to express the conferring of Some particular honours.
But I digress too far, certain it is, that as Government in the abstract, so particular governours in the concrete, are the Ordinance of God, and so have a more eminent relation unto God:
But I digress too Far, certain it is, that as Government in the abstract, so particular Governors in the concrete, Are the Ordinance of God, and so have a more eminent Relation unto God:
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Plots and conspiracies against Princes, are much against God himself. God giveth this reason for his severe Law against murther, Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed:
Plots and conspiracies against Princes, Are much against God himself. God gives this reason for his severe Law against murder, Gen. 9.6. Whoso sheds men blood, by man shall his blood be shed:
If God sendeth a people, a Prince, in whom nothing of the Image of God can be seen in the three former things, Knowledg, or Wisdom, or Righteousness: yet he hath given unto all Rulers a dominion over his creatures, and that not only over brute and inanimate creatures, (every man hath such a dominion,
If God sends a people, a Prince, in whom nothing of the Image of God can be seen in the three former things, Knowledge, or Wisdom, or Righteousness: yet he hath given unto all Rulers a dominion over his creatures, and that not only over brutus and inanimate creatures, (every man hath such a dominion,
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Now I say considering this great relation of Rulers to God, it is but reasonable that God should watch over them with a special eye of Providence, maintaining his own Ordinance, his own Creatures, his own Vicegerents in the Earth.
Now I say considering this great Relation of Rulers to God, it is but reasonable that God should watch over them with a special eye of Providence, maintaining his own Ordinance, his own Creatures, his own Vicegerents in the Earth.
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Upon the former account I have shewed you how God consulteth his own glory. I shall now shew you how God in these motions of Providence consulteth our good.
Upon the former account I have showed you how God consulteth his own glory. I shall now show you how God in these motions of Providence consulteth our good.
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But I have hitherto only instanced in one sort of sins, eminently disturbing humane societies, treasons, seditions, conspiracies, &c. I come now to a second.
But I have hitherto only instanced in one sort of Sins, eminently disturbing humane societies, treasons, seditions, conspiracies, etc. I come now to a second.
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and the vengeance of God is so certain against oppressors, that the wise man calleth to us, Prov. 3.31. Envy thou not the oppressor, and chuse none of his ways.
and the vengeance of God is so certain against Oppressors's, that the wise man calls to us, Curae 3.31. Envy thou not the oppressor, and choose none of his ways.
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as he did Pharaoh; or suffering people to throw off the reins of Government, which was the case of Abijam, though he did but threaten oppression, 1 King. 12.11.
as he did Pharaoh; or suffering people to throw off the reins of Government, which was the case of Abijah, though he did but threaten oppression, 1 King. 12.11.
and therefore the wise man saith, Eccles. 5.8. If thou seest the oppression of the poor, and the violent perverting of judgment and justice in a people, marvel not at the matter:
and Therefore the wise man Says, Eccles. 5.8. If thou See the oppression of the poor, and the violent perverting of judgement and Justice in a people, marvel not At the matter:
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Now oppression is nothing else but a violent perverting of Justice and Judgment, by him that hath power on his side. Solomon saith, Prov. 14.31. He that oppresseth the poor, reproacheth his maker:
Now oppression is nothing Else but a violent perverting of justice and Judgement, by him that hath power on his side. Solomon Says, Curae 14.31. He that Oppresses the poor, Reproacheth his maker:
Again, he reproacheth his Maker, because God hateth and abhorreth all oppression and injustice; he pretendeth to rule in the place of God, but he reproacheth his Maker:
Again, he Reproacheth his Maker, Because God hates and abhorreth all oppression and injustice; he pretendeth to Rule in the place of God, but he Reproacheth his Maker:
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God dealeth so by none, his law directeth the quite contrary. Again, he reproacheth his Maker, because God hath taken the poor, the stranger, the fatherless,
God deals so by none, his law directeth the quite contrary. Again, he Reproacheth his Maker, Because God hath taken the poor, the stranger, the fatherless,
and therefore the special Providence of God in the punishment of it, and delivering the oppressed from the bondage of it, is not to be judged a strange thing,
and Therefore the special Providence of God in the punishment of it, and delivering the oppressed from the bondage of it, is not to be judged a strange thing,
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I say private, for if it be done by the hand of Justice, it is no murther: I add wilful to distinguish it from casual homicide, when one is the cause of the death of another, not in the least intending him death,
I say private, for if it be done by the hand of justice, it is no murder: I add wilful to distinguish it from casual homicide, when one is the cause of the death of Another, not in the least intending him death,
or any harm tendent to it. It was one of Gods Precepts to Noah, Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed, for in the image of God made he him.
or any harm tendent to it. It was one of God's Precepts to Noah, Gen. 9.6. Whoso sheds men blood, by man shall his blood be shed, for in the image of God made he him.
and be free from the avenger of blood; yet for the wilful murtherer, Numb. 35.31. he saith — you shall take no satisfaction for the life of a murtherer, which is guilty of death;
and be free from the avenger of blood; yet for the wilful murderer, Numb. 35.31. he Says — you shall take no satisfaction for the life of a murderer, which is guilty of death;
And accordingly the Providence of God hath (generally) ordered the government of the several parts of the world, that unless it hath been in a very debauch't nation, scarce any place hath been found where the Rulers have not been zealous,
And accordingly the Providence of God hath (generally) ordered the government of the several parts of the world, that unless it hath been in a very debauched Nation, scarce any place hath been found where the Rulers have not been zealous,
sometimes the birds of the air shall pursue him (as I remember I have somewhere read of a famous story of murtherers, pursued by Crows and Ravens), sometimes a Dog shall do it;
sometime the Birds of the air shall pursue him (as I Remember I have somewhere read of a famous story of murderers, pursued by Crows and Ravens), sometime a Dog shall do it;
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It is the fifth of of the Ten Commandments, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.
It is the fifth of of the Ten commandments, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God gives thee.
Upon which account the Apostle calleth it, the first commandment with promise. Indeed this sin is the root of most disorder that is in political society.
Upon which account the Apostle calls it, the First Commandment with promise. Indeed this since is the root of most disorder that is in political society.
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Those that rudely break in upon such Assemblies, break in upon the great God of Heaven and Earth, who hath said, Wheresoever two or three are gathered together in my name, I will be in the midst amongst them;
Those that rudely break in upon such Assemblies, break in upon the great God of Heaven and Earth, who hath said, Wheresoever two or three Are gathered together in my name, I will be in the midst among them;
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and may justly expect some such extraordinary judgment, as the Sodomites met with, when they would have broken open Lots house, to have pull'd the Angels out;
and may justly expect Some such extraordinary judgement, as the Sodomites met with, when they would have broken open Lots house, to have pulled the Angels out;
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and of divers others that were their instruments, and willingly followed their Commandments; and possibly he may confirm himself in this Observation, by later examples than those also.
and of diverse Others that were their Instruments, and willingly followed their commandments; and possibly he may confirm himself in this Observation, by later Examples than those also.
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2. To perswade all men to take heed, as of all sin, so especially of such sins as these are, against which the wrath of God is so eminently revealed.
2. To persuade all men to take heed, as of all since, so especially of such Sins as these Are, against which the wrath of God is so eminently revealed.
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Ʋse 1. In the first place, let then all men that live upon the Earth praise the Lord; but especially such as are superiors and rulers over others, and more especially such as are his Church. The Psalmist, Psal. 135.1. calls to all, saying, Praise the Lord, praise ye the name of the Lord, and ver. 19, 20, 21. He calleth in particular, Bless the Lord, O house of Israel:
Ʋse 1. In the First place, let then all men that live upon the Earth praise the Lord; but especially such as Are superiors and Rulers over Others, and more especially such as Are his Church. The Psalmist, Psalm 135.1. calls to all, saying, Praise the Lord, praise you the name of the Lord, and for. 19, 20, 21. He calls in particular, Bless the Lord, Oh house of Israel:
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We are all sociable creatures, and much of the comfort of our lives lyeth in our societies and fellowships one with another, either in our family-societies,
We Are all sociable creatures, and much of the Comfort of our lives lies in our societies and fellowships one with Another, either in our family-societies,
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There is a great deal of glory due to God from families, for his testimony against those lusts of men, (such as are murtherers and adulterers ) which in a short time would spoil all the comfort of those societies.
There is a great deal of glory due to God from families, for his testimony against those Lustiest of men, (such as Are murderers and Adulterers) which in a short time would spoil all the Comfort of those societies.
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Gods Providence (as you have heard) is eminently seen in preventing their dangers, in revenging their harms. Surely then (as David saith) those that rule over men should be just, ruling them in the fear of the Lord:
God's Providence (as you have herd) is eminently seen in preventing their dangers, in revenging their harms. Surely then (as David Says) those that Rule over men should be just, ruling them in the Fear of the Lord:
You that are parents, praise the Lord: Gods special Providence you see reacheth you, and in a great measure secureth you from that great heart-ach of rebellious and disobedient children.
You that Are Parents, praise the Lord: God's special Providence you see reaches you, and in a great measure secureth you from that great heart-ach of rebellious and disobedient children.
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I know you will say, How then cometh this to be the great affliction of many good parents? To which I answer: 1. There is many a good parent may have been but like good old Ely, too indulgent and cockering to their children;
I know you will say, How then comes this to be the great affliction of many good Parents? To which I answer: 1. There is many a good parent may have been but like good old Ely, too indulgent and cockering to their children;
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and see as much cause to be humbled for that, as any thing else, as David in the case of Adonijah, 1 King. 1.5, 6. And herein the goodness of God towards parents will be seen, that if he doth not (upon their endeavours) secure to them the duty of their children;
and see as much cause to be humbled for that, as any thing Else, as David in the case of Adonijah, 1 King. 1.5, 6. And herein the Goodness of God towards Parents will be seen, that if he does not (upon their endeavours) secure to them the duty of their children;
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and to serve this God, who hath taken upon himself the special patronage and protection of them? This indeed would be the best use we could possibly make of this Observation, relating to the special Providence of God,
and to serve this God, who hath taken upon himself the special patronage and protection of them? This indeed would be the best use we could possibly make of this Observation, relating to the special Providence of God,
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And how can they praise God more effectually, than in doing those particular duties which concern them all in their respective relations? or with reference to those peculiar circumstances of Providence, under which they are acted.
And how can they praise God more effectually, than in doing those particular duties which concern them all in their respective relations? or with Referente to those peculiar Circumstances of Providence, under which they Are acted.
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Ʋse 2. To all, to take heed of those sins, which God in his word declares himself more eminently to abhor, and in the execution of Providence, doth most severely punish. All sin is in it self a filthy and abominable thing,
Ʋse 2. To all, to take heed of those Sins, which God in his word declares himself more eminently to abhor, and in the execution of Providence, does most severely Punish. All since is in it self a filthy and abominable thing,
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but this being only matter of faith to bold sinners, (none having ever come from the dead to give them an account of those flames) the punishments of sin in this life, are those things which most deter carnal sensual men.
but this being only matter of faith to bold Sinners, (none having ever come from the dead to give them an account of those flames) the punishments of since in this life, Are those things which most deter carnal sensual men.
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yet let this lay some law upon us, and make us afraid of those sins which I have instanced in, being such, whose judgment the Providence of God seldom letteth sleep so long, as to another life.
yet let this lay Some law upon us, and make us afraid of those Sins which I have instanced in, being such, whose judgement the Providence of God seldom lets sleep so long, as to Another life.
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Let this mind us not to meddle with them that are given to change, that curse Kings and Rulers in their bed-chambers, and are of turbulent and unquiet spirits, always plotting,
Let this mind us not to meddle with them that Are given to change, that curse Kings and Rulers in their bedchambers, and Are of turbulent and unquiet spirits, always plotting,
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it is very rarely, that God suffereth their designs to come to issue, or their persons to come to the grave in peace. 2. What a law should it lay upon the rich and great men of the earth, to take heed of violent perverting justice and judgment, of turning away the causes of the widows, and the fatherless in judgment:
it is very rarely, that God suffers their designs to come to issue, or their Persons to come to the grave in peace. 2. What a law should it lay upon the rich and great men of the earth, to take heed of violent perverting Justice and judgement, of turning away the Causes of the Widows, and the fatherless in judgement:
it must a little give them law, and lay them under some restraints, as to those horrible sins, of murther, persecution, defiling their neighbours wives, &c. To consider that these are some of the sins, which go ordinarily before-hand to judgment,
it must a little give them law, and lay them under Some restraints, as to those horrible Sins, of murder, persecution, defiling their neighbours wives, etc. To Consider that these Are Some of the Sins, which go ordinarily beforehand to judgement,
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If a learned man could think it worth his while to write a book of the admiranda Nili, the admirable and observable things of the famous River of Nile; What a book might be written,
If a learned man could think it worth his while to write a book of the Admiranda Nili, the admirable and observable things of the famous River of Nile; What a book might be written,
and how much worth a pen-mans hand would it be, to write a book, and call it, Admiranda, or Observanda Providentiae Divinae, the admirable and observable things of Divine Providence? But leaving Prefaces, I proceed to a ninth Observation, which is this:
and how much worth a pen-mans hand would it be, to write a book, and call it, Admiranda, or Observanda Providentiae Divinae, the admirable and observable things of Divine Providence? But leaving Prefaces, I proceed to a ninth Observation, which is this:
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Observ. 9. The Providence of God often repayeth both good and evil, and especially charity and cruelty in this life in its own kind, 1 Cor. 3.8. 2 Cor. 5.10. That God will reward every man according to his works, is most certain, and is a piece of Divine Justice;
Observation 9. The Providence of God often repayeth both good and evil, and especially charity and cruelty in this life in its own kind, 1 Cor. 3.8. 2 Cor. 5.10. That God will reward every man according to his works, is most certain, and is a piece of Divine justice;
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And to let us know the certainty of it, oftentimes the Prophets of God in the denouncing of judgments yet a far off, cryed out, It is come, It is come;
And to let us know the certainty of it, oftentimes the prophets of God in the denouncing of Judgments yet a Far off, cried out, It is come, It is come;
The Observation which I am making, concerneth charity and mercy, and the vices opposite to it, such as are, cruelty, hardheartedness to those in want and misery.
The Observation which I am making, concerns charity and mercy, and the vices opposite to it, such as Are, cruelty, hardheartedness to those in want and misery.
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our Saviour by this argument dissuades from rash censuring, and censorious judging of others, Matth. 7.1, 2. For with what judgment you judg, you shall be judged:
our Saviour by this argument dissuades from rash censuring, and censorious judging of Others, Matthew 7.1, 2. For with what judgement you judge, you shall be judged:
(A text which if well thought upon, should deter Christians from the too common practice of censuring and judging one another) especially in doubtful things, where they are not of a mind;
(A text which if well Thought upon, should deter Christians from the too Common practice of censuring and judging one Another) especially in doubtful things, where they Are not of a mind;
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and give them to his neighbour, and he should lye with his wives in the sight of the Sun, 2 Sam. 12.11. and it was fulfilled by the permission (though not by the instigation) of Divine Providence, in 2 Sam. 16.22. Spoiling and plundering of others, taking away their goods without a just warrant from God, is another sin we find thus threatned, Isa. 33.1. Wo to thee that spoilest, and thou wert not spoiled;
and give them to his neighbour, and he should lie with his wives in the sighed of the Sun, 2 Sam. 12.11. and it was fulfilled by the permission (though not by the instigation) of Divine Providence, in 2 Sam. 16.22. Spoiling and plundering of Others, taking away their goods without a just warrant from God, is Another since we find thus threatened, Isaiah 33.1. Woe to thee that spoilest, and thou Wertenberg not spoiled;
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But that indeed referreth to the more special observation, as to sins opposite to that Charity we should exercise to our brethren, to which I now come.
But that indeed Refers to the more special observation, as to Sins opposite to that Charity we should exercise to our brothers, to which I now come.
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Against which men may sin, either by omissions, hardening their hearts from their brother in distress, not relieving him when it is in their power, according to their ability;
Against which men may sin, either by omissions, hardening their hearts from their brother in distress, not relieving him when it is in their power, according to their ability;
You from us hear the cries of the Lords poor, take heed of stopping your ears at their cry, remember Solomons word, Gods word by Solomon: He that doth so, he also shall cry, and not be heard:
You from us hear the cries of the lords poor, take heed of stopping your ears At their cry, Remember Solomons word, God's word by Solomon: He that does so, he also shall cry, and not be herd:
That at a Town in this County two or three years ago, at Cottenham in Cambridg-shire the other day, hath not given many instances of this nature? (for God of late hath very remarkably contended with England, as by such a plague, as our forefathers never knew;
That At a Town in this County two or three Years ago, At Cottenham in Cambridgeshire the other day, hath not given many instances of this nature? (for God of late hath very remarkably contended with England, as by such a plague, as our Forefathers never knew;
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Men of hardhearts in prosperity, (ordinarily) meet with hard-hearts in their adversity; with what measure they mete to others, it is meted unto them again. The Apostle, Gal. 6.1. perswadeth the restoring of a brother fallen in the spirit of meekness, and useth this Topick, Considering thy self, lest thou also be tempted.
Men of hardhearts in Prosperity, (ordinarily) meet with hardhearts in their adversity; with what measure they meet to Others, it is meted unto them again. The Apostle, Gal. 6.1. Persuadeth the restoring of a brother fallen in the Spirit of meekness, and uses this Topic, Considering thy self, lest thou also be tempted.
and them which suffer adversity, as being your selves in the body, Heb. 13.2. There's much in those words, Lest thou also be tempted, and those, as being your selves in the body.
and them which suffer adversity, as being your selves in the body, Hebrew 13.2. There's much in those words, Lest thou also be tempted, and those, as being your selves in the body.
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God (saith the Apostle) for thy rigid dealing with thy brother, over-born with a temptation to sin, may suffer the Devil to give thee a foil; would'st thou in such a case be roughly dealt with thy self? With what measure men mete to others, God measureth to them again.
God (Says the Apostle) for thy rigid dealing with thy brother, overborne with a temptation to since, may suffer the devil to give thee a foil; Wouldst thou in such a case be roughly dealt with thy self? With what measure men meet to Others, God measureth to them again.
and when thou art so, God should repay thee in thy own kind, so straiten mens hearts towards thee, that from persons, from whom thou mightest have expected pounds, thou hast not so many pence:
and when thou art so, God should repay thee in thy own kind, so straiten men's hearts towards thee, that from Persons, from whom thou Mightest have expected pounds, thou hast not so many pence:
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We are all of us also subject to the same sufferings, and the Apostle from this Topick, comforteth his Corinthians in those first (and furious) times of the Gospel, 1 Cor. 10.13. There hath no temptation taken you, but what is common to men.
We Are all of us also Subject to the same sufferings, and the Apostle from this Topic, comforts his Corinthians in those First (and furious) times of the Gospel, 1 Cor. 10.13. There hath no temptation taken you, but what is Common to men.
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as if it were not possible that a fire should devour his pleasant things, that he or his should not be brought to straits, is no better than folly and madness.
as if it were not possible that a fire should devour his pleasant things, that he or his should not be brought to straits, is no better than folly and madness.
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And this is but reasonable for us to think, although we consider not the influence of God in the case, who hath told us, That he who stoppeth his ear against the cry of the poor, he also shall cry, and not be heard;
And this is but reasonable for us to think, although we Consider not the influence of God in the case, who hath told us, That he who stoppeth his ear against the cry of the poor, he also shall cry, and not be herd;
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and hath the hearts of all men in his hand, and can easily shut them up (in judgment) against the cries of those who have sinfully stopped their ears against the cries of those who have cried to them in their distress.
and hath the hearts of all men in his hand, and can Easily shut them up (in judgement) against the cries of those who have sinfully stopped their ears against the cries of those who have cried to them in their distress.
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But I have dwelt too long upon this first, shewing you how the Providence of God doth often retaliate hard heartedness, by suffering the hearts of others to harden against men in straits, who have stop't their ears against the cries of others to them in distress.
But I have dwelled too long upon this First, showing you how the Providence of God does often retaliate hard heartedness, by suffering the hearts of Others to harden against men in straits, who have stopped their ears against the cries of Others to them in distress.
as caused a miscarriage, God ordained they should give eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23, 24, 25. and in the case of a false witness there was such a law, Deut. 19.16, 17, 18, 19, 20, 21. which you may read at your leisure.
as caused a miscarriage, God ordained they should give eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod 21.23, 24, 25. and in the case of a false witness there was such a law, Deuteronomy 19.16, 17, 18, 19, 20, 21. which you may read At your leisure.
It was Gods will, that a witness who had testified falsly against any man, (if he were once found a false witness) should suffer the very same thing that the other should have suffered.
It was God's will, that a witness who had testified falsely against any man, (if he were once found a false witness) should suffer the very same thing that the other should have suffered.
for oftentimes exceptions were made with respect to the quality of the persons, and this by the Law of God, Exod. 21.16. He that cursed his father or mother, was to dye the death:
for oftentimes exceptions were made with respect to the quality of the Persons, and this by the Law of God, Exod 21.16. He that cursed his father or mother, was to die the death:
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I might observe to you, that the Providence of God directed other Magistrates, then those he set up amongst his own people, to enact laws, to render like for like:
I might observe to you, that the Providence of God directed other Magistrates, then those he Set up among his own people, to enact laws, to render like for like:
in many cases especially, where offences were eminently against mercy and charity, (though with the like respect to persons and other circumstances) which is enough (by the way) to evidence the justice of such laws in many cases.
in many cases especially, where offences were eminently against mercy and charity, (though with the like respect to Persons and other Circumstances) which is enough (by the Way) to evidence the Justice of such laws in many cases.
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God causeth him, and his host to be swallowed up in the red Sea. In the case of Adonibezek, Judg. 1.6. The Israelites took him, and cut off his thumbs, and great toes.
God Causes him, and his host to be swallowed up in the read Sea. In the case of Adonibezek, Judges 1.6. The Israelites took him, and Cut off his thumbs, and great toes.
Ver. 7. Adonibezek acknowledgeth the hand of God in it, Threescore and ten Kings (saith he) having their thumbs and great toes cut off, gathered their meat under my table;
Ver. 7. Adonibezek acknowledgeth the hand of God in it, Threescore and ten Kings (Says he) having their thumbs and great toes Cut off, gathered their meat under my table;
You see still those whom God hath thus punished from time to time, have ordinarily been great offenders against mercy and charity, great actors of cruelty;
You see still those whom God hath thus punished from time to time, have ordinarily been great offenders against mercy and charity, great actors of cruelty;
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if he gives it not to them, he ordinarily doth it to their children, as he did to Saul, and to Ahab, and to Jehu. Sauls children were hang'd by David at Gods command, for his bloody house;
if he gives it not to them, he ordinarily does it to their children, as he did to Saul, and to Ahab, and to Jehu. Saul's children were hanged by David At God's command, for his bloody house;
Gods retaliation of charity: Charity is a word of a very vast extent, and comprehendeth under it all acts of kindness done unto our brethren, standing in need of our help.
God's retaliation of charity: Charity is a word of a very vast extent, and comprehendeth under it all acts of kindness done unto our brothers, standing in need of our help.
It were a great work to reckon up all the promises of this nature, made to mercy and charity, so many that the hardhearted, the niggardly-handed person, must necessarily be either an Atheist,
It were a great work to reckon up all the promises of this nature, made to mercy and charity, so many that the hardhearted, the niggardly-handed person, must necessarily be either an Atheist,
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I think in this case we may as to the motions of Providence distinguish (as St. Paul doth in another case between a righteous man, and a good man, Rom. 5.) The Providence of God doth sometimes so order it, that we see religious men, (though it is a hard task, I would not willingly be employed in it, to reconcile an hardness of heart in this kind to Religion);
I think in this case we may as to the motions of Providence distinguish (as Saint Paul does in Another case between a righteous man, and a good man, Rom. 5.) The Providence of God does sometime so order it, that we see religious men, (though it is a hard task, I would not willingly be employed in it, to reconcile an hardness of heart in this kind to Religion);
but they are devout, religious men, and just men, and (were it not for that of St. John, how dwelleth the love of God in him? after a very imperfect manner certainly;
but they Are devout, religious men, and just men, and (were it not for that of Saint John, how dwells the love of God in him? After a very imperfect manner Certainly;
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but he that gives to the poor, lends to the Lord (saith Solomon): never any man lost by that lending. The great God never yet failed, never yet was unfaithful.
but he that gives to the poor, lends to the Lord (Says Solomon): never any man lost by that lending. The great God never yet failed, never yet was unfaithful.
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I could tell you many, and strange stories of Gods repaying Charity in its kind, of little pieces of silver given in this kind, repaid with an hundred fold, even in this life.
I could tell you many, and strange stories of God's repaying Charity in its kind, of little Pieces of silver given in this kind, repaid with an hundred fold, even in this life.
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The Turkish Empire is little but injustice and oppression, it could not stand but for his Janizaries. Charity is another pillar of the Earth, the reason is,
The Turkish Empire is little but injustice and oppression, it could not stand but for his Janizaries. Charity is Another pillar of the Earth, the reason is,
God himself gives this as one of his ends in establishing the law of Retaliation in the case of false witnesses, Deut. 19.16, 17, 18, 19, 20. And those which remain, shall hear and fear,
God himself gives this as one of his ends in establishing the law of Retaliation in the case of false Witnesses, Deuteronomy 19.16, 17, 18, 19, 20. And those which remain, shall hear and Fear,
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The most of men hearing that Adonibezek, who cut off so many Princes thumbs and great toes, came to be served in the same kind himself, are afraid of such kind of Inhumanity.
The most of men hearing that Adonibezek, who Cut off so many Princes thumbs and great toes, Come to be served in the same kind himself, Are afraid of such kind of Inhumanity.
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4. Again, It is necessary for the conviction of unbelievers. There are many sins, against which there are dreadful Revelations of Divine Wrath in holy Writ,
4. Again, It is necessary for the conviction of unbelievers. There Are many Sins, against which there Are dreadful Revelations of Divine Wrath in holy Writ,
but yet sinners will not believe when they see the vengeance that comes upon them, that God designs to punish them for their unmercifulness and cruelty to their brethren;
but yet Sinners will not believe when they see the vengeance that comes upon them, that God designs to Punish them for their unmercifulness and cruelty to their brothers;
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this was the Gallows which he prepared for Mordecay. The accusers of the three Children shall be thrown into the same fiery furnace, which they had caused to be heated for the three children;
this was the Gallows which he prepared for Mordecai. The accusers of the three Children shall be thrown into the same fiery furnace, which they had caused to be heated for the three children;
The most of men live, either meerly by sense, or by reason. The promises of a reward of Heaven, are matters of faith A true believer, only from these, understands Gods favour to merciful men; his faith being the evidence of things not seen, indeed, evidenceth to him Gods love sufficiently.
The most of men live, either merely by sense, or by reason. The promises of a reward of Heaven, Are matters of faith A true believer, only from these, understands God's favour to merciful men; his faith being the evidence of things not seen, indeed, Evidenceth to him God's love sufficiently.
God is therefore pleased to reward such persons to great degrees in this life, and that in the same kind too, that all the Earth may know what he will do for such persons.
God is Therefore pleased to reward such Persons to great Degrees in this life, and that in the same kind too, that all the Earth may know what he will do for such Persons.
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I would have you brethren take heed of all sin, for the wages of every sin is (without repentance) eternal death; but especially take heed of sins eminently against charity.
I would have you brothers take heed of all since, for the wages of every since is (without Repentance) Eternal death; but especially take heed of Sins eminently against charity.
but if you do, it is ten to one, but as your hands sent many to bed, without bread for themselves and their children to eat, to sleep, without a bed to lye upon, to work, without a tool to work with;
but if you do, it is ten to one, but as your hands sent many to Bed, without bred for themselves and their children to eat, to sleep, without a Bed to lie upon, to work, without a tool to work with;
And for what cause? they were adversaries without a cause to David, while he gave himself unto prayer, ver. 4. They rewarded him evil for good, and hatred for his love.
And for what cause? they were Adversaries without a cause to David, while he gave himself unto prayer, ver. 4. They rewarded him evil for good, and hatred for his love.
Ʋse 2. This observation calleth aloud to you for the exercises of charity and mercy. They are virtues, or graces, the exercises of which, God will not only certainly reward;
Ʋse 2. This observation calls aloud to you for the exercises of charity and mercy. They Are Virtues, or graces, the exercises of which, God will not only Certainly reward;
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As it is said of some sinners, Their damnation sleepeth not: so as to some exercise of grace and vertue, it is such a sweet savour in the nostrils of God, that their recompence shall not sleep till the resurrection.
As it is said of Some Sinners, Their damnation Sleepeth not: so as to Some exercise of grace and virtue, it is such a sweet savour in the nostrils of God, that their recompense shall not sleep till the resurrection.
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Anon another comes to tell you, God hath sent to borrow a little of you for such a poor servant of his, who hath not spent his estate in Luxury, but God hath blasted him.
Anon Another comes to tell you, God hath sent to borrow a little of you for such a poor servant of his, who hath not spent his estate in Luxury, but God hath blasted him.
He that hath given thee all that thou hast, hath sent to thee, to lend him a few shillings, a few pence, he hath sent us his Ministers upon his errand,
He that hath given thee all that thou hast, hath sent to thee, to lend him a few shillings, a few pence, he hath sent us his Ministers upon his errand,
and the lowing of the oxen? What mean thy garments of silk, thy costly laces, thy feasting, thy faring deliciously every day? I do not blame these things, where there are estates to bear them out;
and the lowing of the oxen? What mean thy garments of silk, thy costly laces, thy feasting, thy faring deliciously every day? I do not blame these things, where there Are estates to bear them out;
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as to keep him from starving? and yet hast thou money to furnish thy table with varieties and dainties? hast thou no money to help a poor Christian to buy cloathes to cover his nakedness? and yet hast thou money to lavish out to cloath thy self and family with silks and fine linnen? hast thou no money to lend to thy Lord, to relieve one of his prisoners? to buy them a bed to lye on, to recover them a seat to sit down upon? and yet canst thou find enough to buy thy self a cupboard of plate,
as to keep him from starving? and yet hast thou money to furnish thy table with varieties and dainties? hast thou no money to help a poor Christian to buy clothes to cover his nakedness? and yet hast thou money to lavish out to cloth thy self and family with silks and fine linen? hast thou no money to lend to thy Lord, to relieve one of his Prisoners? to buy them a Bed to lie on, to recover them a seat to fit down upon? and yet Canst thou find enough to buy thy self a cupboard of plate,
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I know I have spoke to many obedient ears, if there be any other, I so far my self am assured of what I have said, That in these things, Let them do what they please, I and my house shall desire both to obey and fear the Lord.
I know I have spoke to many obedient ears, if there be any other, I so Far my self am assured of what I have said, That in these things, Let them do what they please, I and my house shall desire both to obey and Fear the Lord.
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and such, both amongst them, and other orders of men, who keeping themselves within the latitude of their duty, have been great adventurers for God in their generations.
and such, both among them, and other order of men, who keeping themselves within the latitude of their duty, have been great adventurers for God in their generations.
But yet (as I have shewed you) there are specialties of Divine Providence: some persons that the Lord seemeth to carry upon eagles wings, and to preserve in a more eminent and special manner;
But yet (as I have showed you) there Are specialties of Divine Providence: Some Persons that the Lord seems to carry upon Eagles wings, and to preserve in a more eminent and special manner;
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and they that despise me, shall be lightly esteemed, 1 Sam. 2.30. We have had a great deal of enquiry in the times wherein we live, into the causes of the contempt of the Clergy, Lev. 10.2, 3, 4; one hath guest this thing, another that;
and they that despise me, shall be lightly esteemed, 1 Sam. 2.30. We have had a great deal of enquiry in the times wherein we live, into the Causes of the contempt of the Clergy, Lev. 10.2, 3, 4; one hath guest this thing, Another that;
for my own part, I have been young, and am growing old, I never yet knew a painful able preacher, living an holy and exemplary life, be his perswasion what it would, under a greater contempt than other men:
for my own part, I have been young, and am growing old, I never yet knew a painful able preacher, living an holy and exemplary life, be his persuasion what it would, under a greater contempt than other men:
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but he honoureth them that fear the Lord; for others, God secureth their honour eminently. 2. Nor is it to be extended to every godly Minister, and at all times.
but he Honoureth them that Fear the Lord; for Others, God secureth their honour eminently. 2. Nor is it to be extended to every godly Minister, and At all times.
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more especially when it hath pleased God to pick out some of them for Martyrs, and to make them witnesses with their blood, to seal the Truths they have preached.
more especially when it hath pleased God to pick out Some of them for Martyrs, and to make them Witnesses with their blood, to seal the Truths they have preached.
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And indeed this special Providence of God hath been most remarkable, in times, when God hath been beginning some great work, which was the case of the Apostles in the first Plantation of the Gospel;
And indeed this special Providence of God hath been most remarkable, in times, when God hath been beginning Some great work, which was the case of the Apostles in the First Plantation of the Gospel;
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and of those eminent servants of God, which since that time he hath made use of in the reformation of the Church, or upholding the interest of pure and true Religion in a time of great Apostacy and defection.
and of those eminent Servants of God, which since that time he hath made use of in the Reformation of the Church, or upholding the Interest of pure and true Religion in a time of great Apostasy and defection.
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when the Priests were generally corrupted, and God to uphold a faithful Ministry amongst his people, raised up some extraordinary Prophets, that should faithfully reveal his will unto people, they had little or no advantage,
when the Priests were generally corrupted, and God to uphold a faithful Ministry among his people, raised up Some extraordinary prophets, that should faithfully reveal his will unto people, they had little or no advantage,
And another widow for Elijah, that had faith enough to believe, that in the time of famine her little meal should not fail from her barrel, nor her oyl from her cruse:
And Another widow for Elijah, that had faith enough to believe, that in the time of famine her little meal should not fail from her barrel, nor her oil from her cruse:
When the brook was dried up, then the Lord commanded the widow to sustain him, vers. 9. The whole time of the Kingdom of Israel, from the time that Jeroboam revolted,
When the brook was dried up, then the Lord commanded the widow to sustain him, vers. 9. The Whole time of the Kingdom of Israel, from the time that Jeroboam revolted,
for all such stood for the instituted worship of God, in opposition to that at Dan and Bethel; but of all that time, the time of Ahabs reign was the most perillous time:
for all such stood for the instituted worship of God, in opposition to that At Dan and Bethel; but of all that time, the time of Ahabs Reign was the most perilous time:
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but that a certain and honourable maintenance is due to them, the Apostle puts beyond all dispute, 1 Cor. 9. And if the government of a nation settleth it by way of tythes, there is no question to be made of the lawfulness, either of giving or taking them:
but that a certain and honourable maintenance is due to them, the Apostle puts beyond all dispute, 1 Cor. 9. And if the government of a Nation settleth it by Way of Tithes, there is no question to be made of the lawfulness, either of giving or taking them:
2. A second head of instances, which I shall give you to prove this specialty of Divine Providence, shall be the preventing Providences of God, warning them some way or other, of evil that hath been towards them,
2. A second head of instances, which I shall give you to prove this specialty of Divine Providence, shall be the preventing Providences of God, warning them Some Way or other, of evil that hath been towards them,
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but God hid him one while at the brook Cherith, 1 King. 17, after he had delivered that unpleasing Prophecy to Ahab; another time, at Beersheba, after he had made such an havock amongst the Priests of Baal, Chap. 18, 19. God gave him warning of his dangers, and prevented Jezebel's designs.
but God hid him one while At the brook Cherith, 1 King. 17, After he had Delivered that unpleasing Prophecy to Ahab; Another time, At Beersheba, After he had made such an havoc among the Priests of Baal, Chap. 18, 19. God gave him warning of his dangers, and prevented Jezebel's designs.
sometimes miraculously, as in the case of Elisha, and Elijah, more than once, striking their Enemies with blindness, causing fire to come down from Heaven, and to destroy their Enemies.
sometime miraculously, as in the case of Elisha, and Elijah, more than once, striking their Enemies with blindness, causing fire to come down from Heaven, and to destroy their Enemies.
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In later story we have infinite instances of Gods strange deliverance of faithful Ministers (whom it afterward appeared, God designed to make eminent use of) out of their Enemies hands.
In later story we have infinite instances of God's strange deliverance of faithful Ministers (whom it afterwards appeared, God designed to make eminent use of) out of their Enemies hands.
I remember in the History of the persecution of the Church of Bohemia, we read of an Edict made by Ferdinand, to apprehend all the Protestant-Ministers;
I Remember in the History of the persecution of the Church of Bohemia, we read of an Edict made by Ferdinand, to apprehend all the Protestant-Ministers;
three were taken and kept prisoners in a deep dungeon at Prague: but God by his Providence wrought the escape of one of them, whom he made use of to plant, not less than twenty Protestant-Churches afterwards in Poland. But there would be no end,
three were taken and kept Prisoners in a deep dungeon At Prague: but God by his Providence wrought the escape of one of them, whom he made use of to plant, not less than twenty Protestant-Churches afterwards in Poland. But there would be no end,
But I added, That the Providence of God hath been also eminently seen in the preservation of those, who have been great adventurers in the cause of God, within the latitude of their duty.
But I added, That the Providence of God hath been also eminently seen in the preservation of those, who have been great adventurers in the cause of God, within the latitude of their duty.
to worship God in his family, and to meet often together in the congregation of Gods People, to hear the word, to partake of the Ordinances of God, &c. Now there are times when a godly Magistrate cannot do his duty in punishing of sin, without the adventure of his reputation in a wicked world;
to worship God in his family, and to meet often together in the congregation of God's People, to hear the word, to partake of the Ordinances of God, etc. Now there Are times when a godly Magistrate cannot do his duty in punishing of since, without the adventure of his reputation in a wicked world;
You see it in the whole story of Scripture, Moses and Aaron were called to go in to Pharaoh, and to demand the dismission of the Israelites; God suffereth not Pharaoh, nor any of his Courtiers (notwithstanding their threats) to do them any hurt.
You see it in the Whole story of Scripture, Moses and Aaron were called to go in to Pharaoh, and to demand the dismission of the Israelites; God suffers not Pharaoh, nor any of his Courtiers (notwithstanding their Treats) to do them any hurt.
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and they are the only two are suffered to go over into the promised land, Numb. 14.6, 7, 10, 24. Elijah, the three children, and Daniel were great adventurers in the case of God:
and they Are the only two Are suffered to go over into the promised land, Numb. 14.6, 7, 10, 24. Elijah, the three children, and daniel were great adventurers in the case of God:
Their call was doubtless clear to themselves, their actions were most certainly approved by God: he protects them upon the doing of them, he rewards them for doing of them;
Their call was doubtless clear to themselves, their actions were most Certainly approved by God: he protects them upon the doing of them, he rewards them for doing of them;
By vertue of such a call too, it doubtless was, that Moses slew the Egyptian, for which St. Stephen justifieth him, Acts 7. But a man cannot be too bold for God,
By virtue of such a call too, it doubtless was, that Moses slew the Egyptian, for which Saint Stephen Justifieth him, Acts 7. But a man cannot be too bold for God,
Moses and Aaron, Caleb and Joshuah, Elijah and Elisha, Esther, Daniel, the three Children, all the Apostles afford a plentiful proof of this Observation;
Moses and Aaron, Caleb and Joshua, Elijah and Elisha, Esther, daniel, the three Children, all the Apostles afford a plentiful proof of this Observation;
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Nor doth this seem an unreasonable motion of Divine Providence, if we either consider how far the honour of God is concerned in the upholding and maintaining his Embassadors, and rewarding his servants;
Nor does this seem an unreasonable motion of Divine Providence, if we either Consider how Far the honour of God is concerned in the upholding and maintaining his ambassadors, and rewarding his Servants;
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nay, they are no ordinary servants, they are the Lords Embassadors, they come in Christs name, and as in Christs stead they intreat men to be reconciled unto God.
nay, they Are no ordinary Servants, they Are the lords ambassadors, they come in Christ name, and as in Christ stead they entreat men to be reconciled unto God.
It is beneath the honour of a Prince to suffer an Embassador to starve, or any way to perish for want of that protection which he is able to afford him;
It is beneath the honour of a Prince to suffer an Ambassador to starve, or any Way to perish for want of that protection which he is able to afford him;
but supposing Ministers of the Gospel to be sent by him, and to be ready faithfully to deliver their masters messages (and this we must suppose and believe,
but supposing Ministers of the Gospel to be sent by him, and to be ready faithfully to deliver their Masters messages (and this we must suppose and believe,
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he of old promised to satiate the souls of his priests with fatness, Jer. 31.14. He of old appointed no inheritance to the sons of Levi, amongst their brethren, because he was their inheritance, as he had promised them, Deut. 10.9. he hath told them he will cloath them with salvation, Psal. 132.16. he told Jeremiah and Ezekiel he would be with them to deliver them, Jer. 1.7, 8, 18, 19. Ezek. 2.6.
he of old promised to satiate the Souls of his Priests with fatness, Jer. 31.14. He of old appointed no inheritance to the Sons of Levi, among their brothers, Because he was their inheritance, as he had promised them, Deuteronomy 10.9. he hath told them he will cloth them with salvation, Psalm 132.16. he told Jeremiah and Ezekielem he would be with them to deliver them, Jer. 1.7, 8, 18, 19. Ezekiel 2.6.
He hath told Gospel Ministers, he will be with them to the end of the world, Matth. 28. he hath bidden them take no thought what they should eat, drink,
He hath told Gospel Ministers, he will be with them to the end of the world, Matthew 28. he hath bidden them take no Thought what they should eat, drink,
3. Lastly, Let us but consider God, as having many designs yet to accomplish, a great deal of work yet to be done in the world, to be done by the hands of men, who can imagine God should not eminently protect,
3. Lastly, Let us but Consider God, as having many designs yet to accomplish, a great deal of work yet to be done in the world, to be done by the hands of men, who can imagine God should not eminently Pact,
and provide for those that are, and have been faithful? who would work for that Master, that will not find them bread? What subject would be free to go as an Embassadour for that Prince, that would never protect him in the faithful discharge of his trust,
and provide for those that Are, and have been faithful? who would work for that Master, that will not find them bred? What Subject would be free to go as an Ambassador for that Prince, that would never Pact him in the faithful discharge of his trust,
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he hath call'd them, and sent them to his work, he hath by that call taken them off from that pursuit of the world, by which others procure themselves a livelihood;
he hath called them, and sent them to his work, he hath by that call taken them off from that pursuit of the world, by which Others procure themselves a livelihood;
Ʋse 1. This in the first place lets you see the fountain of that bounty, which the many painful and faithful servants of Christ have experienced in all times,
Ʋse 1. This in the First place lets you see the fountain of that bounty, which the many painful and faithful Servants of christ have experienced in all times,
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I remember when Abigail came to meet David, coming against her husband, and had stopt his journey, David saith unto her, 1 Sam. 25.32. Blessed be the Lord God of Israel, which sent thee to meet me this day:
I Remember when Abigail Come to meet David, coming against her husband, and had stopped his journey, David Says unto her, 1 Sam. 25.32. Blessed be the Lord God of Israel, which sent thee to meet me this day:
yea the Churches of God, who by this means enjoy any thing of the labours of their shepherds, have reason to bless those whom God hath made his instruments to support those upon whom others had no pity.
yea the Churches of God, who by this means enjoy any thing of the labours of their shepherd's, have reason to bless those whom God hath made his Instruments to support those upon whom Others had no pity.
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Yea verily, and what our Saviour said of the woman that spent her box of Oyntment upon him, I think I may apply here, Wherever the Gospel is preached, what they have done shall be told for a memorial of them.
Yea verily, and what our Saviour said of the woman that spent her box of Ointment upon him, I think I may apply Here, Wherever the Gospel is preached, what they have done shall be told for a memorial of them.
Let it be written to posterity, for a memorial of the people in England, that for so many years together, in the midst of a devouring pestilence, many consuming fires, expensive wars,
Let it be written to posterity, for a memorial of the people in England, that for so many Years together, in the midst of a devouring pestilence, many consuming fires, expensive wars,
The experience of these times, if wistly attended to, certainly is enough to keep any from being tempted through fear of want, to debauch their consciences, by doing any thing which is apparently sinful,
The experience of these times, if wistly attended to, Certainly is enough to keep any from being tempted through Fear of want, to debauch their Consciences, by doing any thing which is apparently sinful,
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We see some fed with great provisions, faring deliciously every day, whiles others (like Daniel and his partners) have been fed with little more than pulse and water; and at the end of some years it appeareth, they look fairer,
We see Some fed with great provisions, faring deliciously every day, while Others (like daniel and his partners) have been fed with little more than pulse and water; and At the end of Some Years it appears, they look Fairer,
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be therefore in that point well satisfied: having done that, observe those rules of Prudence which reason directs thee in such cases: this done, fear nothing.
be Therefore in that point well satisfied: having done that, observe those rules of Prudence which reason directs thee in such cases: this done, Fear nothing.
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and do that which his heart condemneth him for doing, he shall lose what he hoped to save by it, be it life, reputation, estate, &c. It speaketh great unbelief,
and do that which his heart Condemneth him for doing, he shall loose what he hoped to save by it, be it life, reputation, estate, etc. It speaks great unbelief,
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That the Providence of God in bringing about the eternal purposes and counsels of God, doth very ordinarily make use of peoples sins, I have in a great measure already proved to you under my seventh Observation, where I shewed you how God accomplished his purposes upon Mount Zion, by persons that meant not so,
That the Providence of God in bringing about the Eternal Purposes and Counsels of God, does very ordinarily make use of peoples Sins, I have in a great measure already proved to you under my seventh Observation, where I showed you how God accomplished his Purposes upon Mount Zion, by Persons that meant not so,
but as I take it, those who would distinctly understand the Covenant of Grace, must distinguish betwixt the Paction, the Exhibition, and the Revelation of it,
but as I take it, those who would distinctly understand the Covenant of Grace, must distinguish betwixt the Paction, the Exhibition, and the Revelation of it,
The Paction was an act of Counsel, an eternal act, a transaction between the Father and the Son; the Son as the head of the elect, standing as a surety for believers, and undertaking something for himself on their behalf;
The Paction was an act of Counsel, an Eternal act, a transaction between the Father and the Son; the Son as the head of the elect, standing as a surety for believers, and undertaking something for himself on their behalf;
and in that nature dye, and give satisfaction to Divine Justice for the sins of the elect: (which some call the Covenant of Redemption ) also undertaking for them, that they in his strength,
and in that nature die, and give satisfaction to Divine justice for the Sins of the elect: (which Some call the Covenant of Redemption) also undertaking for them, that they in his strength,
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and through the assistance of his spirit, should do whatsoever his Father should require personally of them, in order to their obtaining salvation through him.
and through the assistance of his Spirit, should do whatsoever his Father should require personally of them, in order to their obtaining salvation through him.
But now the Exhibition and Revelation of this eternal contrivement to the world, that was the work of Actual Providence, done in time subsequent to the Creation,
But now the Exhibition and Revelation of this Eternal contrivement to the world, that was the work of Actual Providence, done in time subsequent to the Creation,
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Now for this, God made use of the first sin that was committed in the world, the fall of Adam: had not Adam fallen, there had been no need of the Revelation of a Covenant of Grace;
Now for this, God made use of the First since that was committed in the world, the fallen of Adam: had not Adam fallen, there had been no need of the Revelation of a Covenant of Grace;
There was a promise made to Abraham, that God would multiply his seed, and that they should inherit the land of Canaan: Pharaoh strongly sets himself against it, useth all arts to destroy the seed of Jacob; the King commandeth the midwives to kill all the male children, Exod. 1. they save them alive, the King questioneth them for it, Exod. 1.17, 19. they tell a lye to excuse themselves;
There was a promise made to Abraham, that God would multiply his seed, and that they should inherit the land of Canaan: Pharaoh strongly sets himself against it, uses all arts to destroy the seed of Jacob; the King commands the midwives to kill all the male children, Exod 1. they save them alive, the King questioneth them for it, Exod 1.17, 19. they tell a lie to excuse themselves;
God makes use of their lye for the accomplishment of his counsels, and the fulfilling of his promise unto Abraham. Who can excuse Rahab in the lye she told to the Kings messengers, sent to apprehend the spies? It is true, the Apostle saith, she did it by faith,
God makes use of their lie for the accomplishment of his Counsels, and the fulfilling of his promise unto Abraham. Who can excuse Rahab in the lie she told to the Kings messengers, sent to apprehend the spies? It is true, the Apostle Says, she did it by faith,
Rahab did it by faith, believing what at that time she did not see, that God would give that land to the Israelites, and God rewarded her good intention in the general, not her particular sinful act:
Rahab did it by faith, believing what At that time she did not see, that God would give that land to the Israelites, and God rewarded her good intention in the general, not her particular sinful act:
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Who can excuse David in many particular actions which he did? Which yet God made use of in order to the bringing about his counsels and promise concerning David, in settling him upon the Throne of Israel and Judah: The setting up of Solomon upon the Throne of his Father David, was an eminent product of Actual Providence;
Who can excuse David in many particular actions which he did? Which yet God made use of in order to the bringing about his Counsels and promise Concerning David, in settling him upon the Throne of Israel and Judah: The setting up of Solomon upon the Throne of his Father David, was an eminent product of Actual Providence;
yet she was the mother of Solomon. No man can excuse Jeroboam in his revolt from the house of David, he did what he did from a very turbulent and ill spirit,
yet she was the mother of Solomon. No man can excuse Jeroboam in his revolt from the house of David, he did what he did from a very turbulent and ill Spirit,
In the genealogy of Christ recorded by Matthew, chap. 1. ver. 3. you read, Judas begat Pharez, and Zarah of Thamar. You have the story Gen. 38.29. Pharez was an incestuous child, which Judah had by his own Daughter-in-law:
In the genealogy of christ recorded by Matthew, chap. 1. ver. 3. you read, Judas begat Perez, and Zerah of Tamar. You have the story Gen. 38.29. Perez was an incestuous child, which Judah had by his own Daughter-in-law:
Next to his Incarnation, let us consider the sacrifice of Christ for the expectation of our sins, the noblest and greatest act of Providence which was ever brought forth in the world, it was produced by wicked hands.
Next to his Incarnation, let us Consider the sacrifice of christ for the expectation of our Sins, the Noblest and greatest act of Providence which was ever brought forth in the world, it was produced by wicked hands.
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The Apostles upon their going out to preach to the Gentiles, gives this account of it, Forasmuch as you have judged your selves unworthy of eternal life, (that was, by not receiving the Gospel) we turn unto the Gentiles.
The Apostles upon their going out to preach to the Gentiles, gives this account of it, Forasmuch as you have judged your selves unworthy of Eternal life, (that was, by not receiving the Gospel) we turn unto the Gentiles.
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It is also an ordinary observation of Divines, That God often suffereth people to fall into some gross and scandalous sins, that he might take that advantage to awaken them to repentance,
It is also an ordinary observation of Divines, That God often suffers people to fallen into Some gross and scandalous Sins, that he might take that advantage to awaken them to Repentance,
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But I shall inlarge no further in the Justification of so obvious an Observation. It follows, that I should shew you the reasonableness of this motion of Divine Providence.
But I shall enlarge no further in the Justification of so obvious an Observation. It follows, that I should show you the reasonableness of this motion of Divine Providence.
What would the Revelation of a Covenant of Grace have signified to the world, if the Covenant of Works had not first been violated by the first mans transgression? How could else any man imagine, that the salvation of the world should have been accomplished by the death of Christ, if God had not made use of the wicked action of those who took him,
What would the Revelation of a Covenant of Grace have signified to the world, if the Covenant of Works had not First been violated by the First men Transgression? How could Else any man imagine, that the salvation of the world should have been accomplished by the death of christ, if God had not made use of the wicked actium of those who took him,
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and by wicked hands crucified him? The Apostle assureth us, that in all they did against our Lord, they did but execute what the counsel of the Lord had predetermined should be done:
and by wicked hands Crucified him? The Apostle assureth us, that in all they did against our Lord, they did but execute what the counsel of the Lord had predetermined should be done:
What should we say to the great work of Providence, in trying his Saints by afflictions and persecutions, from the hands of violent men? God maketh use of the sins of Persecutors, to perfect his Saints by the exercises of their faith and patience;
What should we say to the great work of Providence, in trying his Saints by afflictions and persecutions, from the hands of violent men? God makes use of the Sins of Persecutors, to perfect his Saints by the exercises of their faith and patience;
1. He gets himself the glory of his power. There is a fancy hath possessed the Philosophers of the world, That metals of a baser nature, may by art be turned into nobler metals, brass, &c. into gold;
1. He gets himself the glory of his power. There is a fancy hath possessed the Philosophers of the world, That metals of a baser nature, may by art be turned into Nobler metals, brass, etc. into gold;
and aboundance of time and money hath been spent, by the vain and covetous Philosophers of the world to little purpose, to find out this Philosophers stone (as they call it):
and abundance of time and money hath been spent, by the vain and covetous Philosophers of the world to little purpose, to find out this Philosophers stone (as they call it):
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But what is this riddle to that which I am speaking of? for the glory of God to come forth out of the dunghil, the woful dunghil of the worst of mens actions? for God to work out his own righteousness out of the vilest actions of men? O it speaketh an infinite Power in God! it is a greater work to fetch light out of darkness. I will (saith God) get me glory upon Pharaoh:
But what is this riddle to that which I am speaking of? for the glory of God to come forth out of the dunghill, the woeful dunghill of the worst of men's actions? for God to work out his own righteousness out of the Vilest actions of men? O it speaks an infinite Power in God! it is a greater work to fetch Light out of darkness. I will (Says God) get me glory upon Pharaoh:
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Job speaketh it to the great glory and honour of God, Job 5.13. He taketh the wise in their own craftiness, and the counsels of the crafty are carried head long.
Job speaks it to the great glory and honour of God, Job 5.13. He Takes the wise in their own craftiness, and the Counsels of the crafty Are carried head long.
O how it speaketh the admirable Wisdom of God, that he can make use of the worst belchings of lusts in mens hearts, the most vile and rebellious actions of men,
Oh how it speaks the admirable Wisdom of God, that he can make use of the worst belchings of Lustiest in men's hearts, the most vile and rebellious actions of men,
It is plain from this discourse, that God useth peoples sins as a medium to his glory; he having willed the end, must needs have willed the means: for though a thing may be fortuitous to man,
It is plain from this discourse, that God uses peoples Sins as a medium to his glory; he having willed the end, must needs have willed the means: for though a thing may be fortuitous to man,
He assisted the tongues of Ananias and Saphira to speak, but it was their own lust and malice, which inclined them rather to speak that which was false, than the truth.
He assisted the tongues of Ananias and Sapphira to speak, but it was their own lust and malice, which inclined them rather to speak that which was false, than the truth.
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2. As certain it is, That he permitteth and suffereth men to execute their lusts, otherwise they could not execute them, he could most certainly hinder them:
2. As certain it is, That he permitteth and suffers men to execute their Lustiest, otherwise they could not execute them, he could most Certainly hinder them:
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and Pilate condemn him, and that the Jews should crucifie him? When the Apostle saith, That they did but according to whatsoever Gods hand and counsel had determined before to be done, Act. 4.28. And that he was delivered by the determinate counsel and foreknowledg of God, Act. 2.23.
and Pilate condemn him, and that the jews should crucify him? When the Apostle Says, That they did but according to whatsoever God's hand and counsel had determined before to be done, Act. 4.28. And that he was Delivered by the determinate counsel and foreknowledge of God, Act. 2.23.
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If God did not will that most vile action should be done, how did his hand and counsel determine it? How was he delivered by the counsel of God, which the Scripture expresly affirms? And this is all that I know, that Mr. Calvin, or any that tread in his steps have said, which many now a-days have so clamoured against,
If God did not will that most vile actium should be done, how did his hand and counsel determine it? How was he Delivered by the counsel of God, which the Scripture expressly affirms? And this is all that I know, that Mr. calvin, or any that tread in his steps have said, which many now adais have so clamoured against,
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as if he made God the Author of sin, and willed acts of sin. Mr. Calvin, and all sober Divines will grant them, that it is inconsistent with the holy nature of God, to infuse malice into the hearts of any,
as if he made God the Author of since, and willed acts of since. Mr. calvin, and all Sobrium Divines will grant them, that it is inconsistent with the holy nature of God, to infuse malice into the hearts of any,
4. Then lastly, God governeth the wicked actions of men, when they are done to his own praise and glory, and maketh an eminent use of them; but yet a spotless use.
4. Then lastly, God Governs the wicked actions of men, when they Are done to his own praise and glory, and makes an eminent use of them; but yet a spotless use.
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Take Pharaoh in his hardening of his heart, against the Will of God revealed to him for the dismission of the Israelites. God had purposed that Pharaoh's heart should harden, he tells Moses so long before it came to issue:
Take Pharaoh in his hardening of his heart, against the Will of God revealed to him for the dismission of the Israelites. God had purposed that Pharaoh's heart should harden, he tells Moses so long before it Come to issue:
and he should keep them, let the mighty God do what he could: he suspended his own efficiency, he could have softned Pharaohs heart, if he had pleased;
and he should keep them, let the mighty God do what he could: he suspended his own efficiency, he could have softened Pharaohs heart, if he had pleased;
and he did get himself glory upon him, and made Pharaoh's wrath to praise him. But I will add no more to the Explication, or proof of this Observation.
and he did get himself glory upon him, and made Pharaoh's wrath to praise him. But I will add no more to the Explication, or proof of this Observation.
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Ʋse 1. This now in the first place may convince us of the infinite power, wisdom, and goodness of God. Omnipotency is usually thought to be most discovered in Creation, the production of things out of a meer not-being, into a being, where there is no pre-existent matter for God to work upon:
Ʋse 1. This now in the First place may convince us of the infinite power, Wisdom, and Goodness of God. Omnipotency is usually Thought to be most discovered in Creation, the production of things out of a mere Not being, into a being, where there is no preexistent matter for God to work upon:
but here seemeth yet to be a greater demonstration of Divine Power, for God to make the wrath of man to praise him, to bring forth the great designs of his glory out of mens sins.
but Here seems yet to be a greater demonstration of Divine Power, for God to make the wrath of man to praise him, to bring forth the great designs of his glory out of men's Sins.
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The acquired art and skill of the Apothecary and Chymist, who make the desperatest poysons, which have the greatest contrariety to humane nature, to serve for medicines, to heal mens diseases, commendeth the wisdom of God;
The acquired art and skill of the Apothecary and Chemist, who make the desperatest poisons, which have the greatest contrariety to humane nature, to serve for medicines, to heal men's diseases, commends the Wisdom of God;
God makes our sins to serve us, to excite habits of grace, repentance, faith, fear, watchfulness, &c. Ʋse 2. In the second place, Learn from hence, how impossible it is, that a sinner, by his rebellions against God, should do any hurt but to his own soul.
God makes our Sins to serve us, to excite habits of grace, Repentance, faith, Fear, watchfulness, etc. Ʋse 2. In the second place, Learn from hence, how impossible it is, that a sinner, by his rebellions against God, should do any hurt but to his own soul.
and to try his people, the rage of sinful men doth sometimes reach them; but this is certain, it never reacheth Heaven, nor any of its counsels and designs,
and to try his people, the rage of sinful men does sometime reach them; but this is certain, it never reaches Heaven, nor any of its Counsels and designs,
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In 2 King. 6. you read a story of the King of Syria, his sending a party of Soldiers to take the Prophet, ver. 15. The Prophet, ver. 18, prayeth, that they might be smitten with blindness;
In 2 King. 6. you read a story of the King of Syria, his sending a party of Soldiers to take the Prophet, ver. 15. The Prophet, ver. 18, Prayeth, that they might be smitten with blindness;
He disappointeth the devices of the crafty; so as their hands cannot find their enterprize, Job 5.12. Ʋse 3. Let me caution all, that they take heed, that they do not abuse this notion, to give themselves a liberty to sin.
He disappointeth the devices of the crafty; so as their hands cannot find their enterprise, Job 5.12. Ʋse 3. Let me caution all, that they take heed, that they do not abuse this notion, to give themselves a liberty to since.
Whom the Apostle answereth, as you will find, Rom. 6.1, 2, &c. But that none may think, that from hence he is licensed or incouraged to sin, I beseech you to consider,
Whom the Apostle Answers, as you will find, Rom. 6.1, 2, etc. But that none may think, that from hence he is licensed or encouraged to since, I beseech you to Consider,
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as much as it was besides his intention, to let out an imposthume, and cure his Enemy, who ran his sword into him, with an intention to let out his life-blood.
as much as it was beside his intention, to let out an imposthume, and cure his Enemy, who ran his sword into him, with an intention to let out his lifeblood.
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and for their good and salvation also (as in the case of those which belong to his Election of grace), it is never done without a great deal of grief and sorrow of heart to the sinner:
and for their good and salvation also (as in the case of those which belong to his Election of grace), it is never done without a great deal of grief and sorrow of heart to the sinner:
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So that you see that Gods getting himself glory from his peoples sin, gives no man a ground of presumption, to go on in a course of sin against God.
So that you see that God's getting himself glory from his peoples since, gives no man a ground of presumption, to go on in a course of since against God.
Let your former sins give you the further advantage for sorrowing after a godly sort, that will bring forth carefulness, indignation, fear, vehement desires, zeal, revenge, as it did in the Church of Corinth, 2 Cor. 7.11. 3. Let the remembrance of them cause you to walk softly all the days of your life.
Let your former Sins give you the further advantage for sorrowing After a godly sort, that will bring forth carefulness, Indignation, Fear, vehement Desires, zeal, revenge, as it did in the Church of Corinth, 2 Cor. 7.11. 3. Let the remembrance of them cause you to walk softly all the days of your life.
4. Lastly, Let the consideration of how many sins God hath forgiven you, make you love much. Thus the woman, Luk. 7.37, 47 made an improvement, even of her former sins;
4. Lastly, Let the consideration of how many Sins God hath forgiven you, make you love much. Thus the woman, Luk. 7.37, 47 made an improvement, even of her former Sins;
O this will be an excellent improvement, even of your sins, if your former unholiness shall now help to make you more holy, your former unrighteousness shall help to make you more righteous for the time to come;
Oh this will be an excellent improvement, even of your Sins, if your former unholiness shall now help to make you more holy, your former unrighteousness shall help to make you more righteous for the time to come;
A good husband and house-wife, will lose nothing, but make some advantage of every rag, every bit of wood, &c. I would have you be like them, you have been formerly great sinners,
A good husband and housewife, will loose nothing, but make Some advantage of every rag, every bit of wood, etc. I would have you be like them, you have been formerly great Sinners,
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and is declared in the Observation of the motions of Actual Providence. I am now proceeding to a Twelfth Observation of this nature, which I shall give you thus:
and is declared in the Observation of the motions of Actual Providence. I am now proceeding to a Twelfth Observation of this nature, which I shall give you thus:
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In my enlargments upon this notion, I shall keep much to the same method which I observed in the former. 1. Opening it unto you. 2. Justifying the observation by instances.
In my Enlargements upon this notion, I shall keep much to the same method which I observed in the former. 1. Opening it unto you. 2. Justifying the observation by instances.
The good things of the body, amongst which they reckoned, long-life, health, strength, beauty, &c. The good things of the mind the rich endowments of it, such as knowledg, invention, judgment, wit, memory, and moral vertue, &c. and the good things of fortune, such as birth, ingenuous education, honours, riches.
The good things of the body, among which they reckoned, long-life, health, strength, beauty, etc. The good things of the mind the rich endowments of it, such as knowledge, invention, judgement, wit, memory, and moral virtue, etc. and the good things of fortune, such as birth, ingenuous education, honours, riches.
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But I chiefly understand my Observation of the good things, which the Heathen called, Bona fortunae, the good things of fortune, such as honours, riches, &c. These also are the Lords;
But I chiefly understand my Observation of the good things, which the Heathen called, Bona Fortunae, the good things of fortune, such as honours, riches, etc. These also Are the lords;
Promotion doth mostly depend upon the favour of the great men of the Earth, and you shall observe the Scripture everywhere maketh God the Author of the favour and grace, which persons have found in the eyes of the Princes of the world.
Promotion does mostly depend upon the favour of the great men of the Earth, and you shall observe the Scripture everywhere makes God the Author of the favour and grace, which Persons have found in the eyes of the Princes of the world.
The Heathen had some prospect of this, though what we call Providence, they ascribed to fortune, to whom they gave a wheel, to signifie the rotation of all these sublunary contentments, in which you know the same spokes are not always up nor down;
The Heathen had Some prospect of this, though what we call Providence, they ascribed to fortune, to whom they gave a wheel, to signify the rotation of all these sublunary contentment's, in which you know the same spokes Are not always up nor down;
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And this is most perspicuous in bodies of people, which are made up of those two sorts of men, that divide the world, godly and ungodly. There is a time when the vilest are exalted,
And this is most perspicuous in bodies of people, which Are made up of those two sorts of men, that divide the world, godly and ungodly. There is a time when the Vilest Are exalted,
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A while after the wheel turns, and there arose a King that knew not Joseph, and then the Israelitish spoke in the wheel of Providence, was at the ground:
A while After the wheel turns, and there arose a King that knew not Joseph, and then the Israelitish spoke in the wheel of Providence, was At the ground:
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The Children of Israel go out of Egypt with colours flying, and drums beating, and Pharaoh and his Host were drowned in the red Sea. This was now their hour. But soon after the wheels turn again,
The Children of Israel go out of Egypt with colours flying, and drums beating, and Pharaoh and his Host were drowned in the read Sea. This was now their hour. But soon After the wheels turn again,
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Soon after they were oppressed, first by one Pagan Adversary, and then by another; but in Davids and Solomons time, it was again an halcion-time with them.
Soon After they were oppressed, First by one Pagan Adversary, and then by Another; but in Davids and Solomons time, it was again an halcion-time with them.
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Soon after they were oppressed, first by the Grecians, (when it was a very sad time with them) then by the Romans, under whom they enjoyed more liberty, till after the crucifying of Christ, soon after which, God said to them, Lo ammi, you are not my people.
Soon After they were oppressed, First by the Greeks, (when it was a very sad time with them) then by the Roman, under whom they enjoyed more liberty, till After the crucifying of christ, soon After which, God said to them, Lo ammi, you Are not my people.
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God will not always chide, nor keep his anger for ever, Psal. 103.9. The needy shall not always be forgotten, Psal. 9.18. he hath said, He will not contend for ever, neither will he be always wroth.
God will not always chide, nor keep his anger for ever, Psalm 103.9. The needy shall not always be forgotten, Psalm 9.18. he hath said, He will not contend for ever, neither will he be always wroth.
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2. The second part of my Observation was, that as to these good things, the Actual Proridence of God, ordinarily moveth to the seeming advantage of wicked men:
2. The second part of my Observation was, that as to these good things, the Actual Proridence of God, ordinarily moves to the seeming advantage of wicked men:
I say, seeming advantage upon a double account: 1. For first, Wicked men have no real advantage from any good things they have, their morsels are all dipt in wrath;
I say, seeming advantage upon a double account: 1. For First, Wicked men have no real advantage from any good things they have, their morsels Are all dipped in wrath;
but therefore what disproportion is there betwixt the number of the one, and of the other? But however, certain it is, that the servants of God have many of them found this a rock of offence to them,
but Therefore what disproportion is there betwixt the number of the one, and of the other? But however, certain it is, that the Servants of God have many of them found this a rock of offence to them,
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and have stumbled upon this temptation; so did Job, chap. 21. David, Psal. 73. Jeremiah, Jer. 12.1. Habbakuk, &c. And this appearance hath been a temptation to others, to deny, or at least to dispute the Providence of God.
and have stumbled upon this temptation; so did Job, chap. 21. David, Psalm 73. Jeremiah, Jer. 12.1. Habakkuk, etc. And this appearance hath been a temptation to Others, to deny, or At least to dispute the Providence of God.
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In the mean time, I take notice of it, only as matter for our observation, and supposing that it is so, I shall hereafter shew you, that it is but a reasonable motion of Providence.
In the mean time, I take notice of it, only as matter for our observation, and supposing that it is so, I shall hereafter show you, that it is but a reasonable motion of Providence.
3. But thirdly, (which I should have added to the observation, and crave your leave yet to add it) in the dispensations of special grace, and those good things which are truly spiritual, the Providence of God is inaccountable:
3. But Thirdly, (which I should have added to the observation, and crave your leave yet to add it) in the dispensations of special grace, and those good things which Are truly spiritual, the Providence of God is inaccountable:
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And again, you know your calling brethren, not many rich, not many wise not many noble, &c. yet the Providence of God doth deal out special grace to the rich,
And again, you know your calling brothers, not many rich, not many wise not many noble, etc. yet the Providence of God does deal out special grace to the rich,
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and then the Scripture telleth us, That he knew the Lord was God, and he began something of reformation, ver. 15. Ammon his son was a very wicked Prince,
and then the Scripture Telleth us, That he knew the Lord was God, and he began something of Reformation, ver. 15. Ammon his son was a very wicked Prince,
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But it is time that I should shew you the reasonableness of these motions of Divine Providence. 1. Why the Providence of God moveth in such a circular motion, in the distribution of the good things of this life.
But it is time that I should show you the reasonableness of these motions of Divine Providence. 1. Why the Providence of God moves in such a circular motion, in the distribution of the good things of this life.
Some have their portion in this life, as David speaketh, Psal. 17. Son remember, saith Abraham to Dives, thou hadst thy good things in this life: thy good things.
some have their portion in this life, as David speaks, Psalm 17. Son Remember, Says Abraham to Dives, thou Hadst thy good things in this life: thy good things.
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Joseph sent all his brethren a mess, though to Benjamin he sent seventimes as much as to the rest. 2. But besides this, some wicked men have another relation to God,
Joseph sent all his brothers a mess, though to Benjamin he sent seventimes as much as to the rest. 2. But beside this, Some wicked men have Another Relation to God,
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This was Jehu's case, which procured him the Crown for four generations, for the service he did God against the house of Ahab. Then if we consider, 1. Gods special kindness to his people, declared so often in Scripture,
This was Jehu's case, which procured him the Crown for four generations, for the service he did God against the house of Ahab. Then if we Consider, 1. God's special kindness to his people, declared so often in Scripture,
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And our Lord hath commanded us to seek the kingdom of heaven, and the righteousness thereof, upon the encouragement of a gracious promise, that the things of this life shall be added to them.
And our Lord hath commanded us to seek the Kingdom of heaven, and the righteousness thereof, upon the encouragement of a gracious promise, that the things of this life shall be added to them.
Further, if there should be no circulation of Providence in these distributions, how should those Scriptures be fulfilled? wherein God hath told us, Psal. 30.5. That the rod of the wicked shall not always rest upon the lot of the righteous;
Further, if there should be no circulation of Providence in these distributions, how should those Scriptures be fulfilled? wherein God hath told us, Psalm 30.5. That the rod of the wicked shall not always rest upon the lot of the righteous;
that sorrow comes for a night, but joy shall come in the morning, &c. And those many other promises for the good things of this life, which are made to the People of God in Scripture,
that sorrow comes for a night, but joy shall come in the morning, etc. And those many other promises for the good things of this life, which Are made to the People of God in Scripture,
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Now for the People of God (if I may so speak with holy Reverence) God hath tyed up his own hands, he cannot punish them with eternal punishments, he hath accepted a price, a satisfaction for them;
Now for the People of God (if I may so speak with holy reverence) God hath tied up his own hands, he cannot Punish them with Eternal punishments, he hath accepted a price, a satisfaction for them;
yet it is necessary for the vindication of Divine Justice before the world, that they should in this life also have their portion of affliction and misery:
yet it is necessary for the vindication of Divine justice before the world, that they should in this life also have their portion of affliction and misery:
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so neither to be made so demonstrable to their reason, as to inable the men of the world, from them alone, to conclude the Justice of God in recompencing sinners according to their ways.
so neither to be made so demonstrable to their reason, as to inable the men of the world, from them alone, to conclude the justice of God in recompensing Sinners according to their ways.
If you further require of me to give you a reasonable account, of the seeming inequality of the hand of Divine Providence, in these distributions, why it seemeth to give most advantage to evil men.
If you further require of me to give you a reasonable account, of the seeming inequality of the hand of Divine Providence, in these distributions, why it seems to give most advantage to evil men.
2. But, secondly, for riches and honours. The Providence of God doth ordinarily dispense them out to men, according to their indeavours, and oft-times rather suffers men to get them, then gives them to them.
2. But, secondly, for riches and honours. The Providence of God does ordinarily dispense them out to men, according to their endeavours, and ofttimes rather suffers men to get them, then gives them to them.
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Gods efficiency is indeed sometimes discernable in giving men estates and honours, giving them favour in the sight of Princes, raising them up great friends:
God's efficiency is indeed sometime discernible in giving men estates and honours, giving them favour in the sighed of Princes, raising them up great Friends:
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Our Saviour calleth riches, the Mammon of unrighteousness; and although it possibly was too large to say, omnis Dives; yet it had been true enough to have said, Plerun { que } Dives est vel iniquus vel iniqui haeres, great estates are at first gotten (usually) by ill means,
Our Saviour calls riches, the Mammon of unrighteousness; and although it possibly was too large to say, omnis Dives; yet it had been true enough to have said, Plerun { que } Dives est vel iniquus vel iniqui haeres, great estates Are At First got (usually) by ill means,
and this may be one reason, why in these distributions the Providence of God in the distribution of these things, moveth more to the appearing advantage of wicked men, who can use any arts and means to make themselves rich and great;
and this may be one reason, why in these distributions the Providence of God in the distribution of these things, moves more to the appearing advantage of wicked men, who can use any arts and means to make themselves rich and great;
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and honours tendred them as a price for a prostituted conscience. 3. Experience teacheth us, That affliction and poverty, and a mean condition in the world,
and honours tendered them as a price for a prostituted conscience. 3. Experience Teaches us, That affliction and poverty, and a mean condition in the world,
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Israel followeth God in the wilderness, in the land of droughts, and apostatizeth in the land of Canaan. When Jeshurun waxeth fat, she kicketh up the heel, like a fatted beast in the pasture, that while it was lean, was tame enough:
Israel follows God in the Wilderness, in the land of droughts, and apostatizeth in the land of Canaan. When Jeshurun Waxes fat, she kicketh up the heel, like a fatted beast in the pasture, that while it was lean, was tame enough:
not depending upon the merits of parents, nor annexed to any secular circumstances, nor any thing, which in this world maketh one man to differ from another.
not depending upon the merits of Parents, nor annexed to any secular Circumstances, nor any thing, which in this world makes one man to differ from Another.
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Ʋse 1. And in the first place this Observation will confirm us, That the love of God to mens immortal souls, is not to be determined from his dispensations of the good things of this life.
Ʋse 1. And in the First place this Observation will confirm us, That the love of God to men's immortal Souls, is not to be determined from his dispensations of the good things of this life.
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they send forth their little ones like a flock, they take their Harps, and rejoyce at the sound of the Organ (as Job speaketh) riches, and power, and honour, are all with them. Three things I would take the advantage of this Observation to caution them against.
they send forth their little ones like a flock, they take their Harps, and rejoice At the found of the Organ (as Job speaks) riches, and power, and honour, Are all with them. Three things I would take the advantage of this Observation to caution them against.
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most sinners have their day, but it is but a day. Day and night, summer and winter, light and darkness follow one another in humane conditions, as well as in time:
most Sinners have their day, but it is but a day. Day and night, summer and winter, Light and darkness follow one Another in humane conditions, as well as in time:
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if you will rejoyce, let it be with trembling. The observation affords two reasons why the prosperous sinner should not excessively rejoyce. 1. Because there is a circulation in these motions of Providence.
if you will rejoice, let it be with trembling. The observation affords two Reasons why the prosperous sinner should not excessively rejoice. 1. Because there is a circulation in these motions of Providence.
This was that which quieted Davids spirit, disturbed at the prosperous state of ungodly men, Psal. 73.18. Surely thou hast set them in slippery places, thou castedst them down into destruction.
This was that which quieted Davids Spirit, disturbed At the prosperous state of ungodly men, Psalm 73.18. Surely thou hast Set them in slippery places, thou castedst them down into destruction.
How ordinarily do we see it? If vile and abject men get a little power on their side, there is no living by them, their insolencies, oppressions and cruelties are so intolerable;
How ordinarily do we see it? If vile and abject men get a little power on their side, there is no living by them, their insolences, oppressions and cruelties Are so intolerable;
It is no strange thing, Job 12.6. Job complained that the tabernacles of robbers prospered, and they that provoked God were secure, the men into whose hands God bringeth abundantly.
It is no strange thing, Job 12.6. Job complained that the Tabernacles of robbers prospered, and they that provoked God were secure, the men into whose hands God brings abundantly.
or the Nation wherein they were born, that take that Town, or that Nation to be all the world, and think there is no place better than that which they see and live in.
or the nation wherein they were born, that take that Town, or that nation to be all the world, and think there is no place better than that which they see and live in.
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an inheritance that is immortal, incorruptible, that fadeth not away, to none of which the ungodly man hath any right at all, we should never trouble our selves, that the Sun shineth a little upon the Tabernacles of ungodly men:
an inheritance that is immortal, incorruptible, that fades not away, to none of which the ungodly man hath any right At all, we should never trouble our selves, that the Sun shines a little upon the Tabernacles of ungodly men:
Remember how the Father of the prodigal quieted the Son that had been always with him, troubled that his brother, who had devoured his living with Harlots, had the fatted calf killed for him, Luke 15.31. Son, remember thou art ever with me, and all that I have is thine.
remember how the Father of the prodigal quieted the Son that had been always with him, troubled that his brother, who had devoured his living with Harlots, had the fatted calf killed for him, Lycia 15.31. Son, Remember thou art ever with me, and all that I have is thine.
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But I forbear knowing, that it will fall in my way hereafter, when I shall come to open the hard Chapters of Divine Providence, to speak more fully to the reasonableness of this motion of Divine Providence.
But I forbear knowing, that it will fallen in my Way hereafter, when I shall come to open the hard Chapters of Divine Providence, to speak more Fully to the reasonableness of this motion of Divine Providence.
It is as unreasonable to promise our selves stated and uninterrupted felicity in this life, to say (as David) In our prosperity I shall never be moved.
It is as unreasonable to promise our selves stated and uninterrupted felicity in this life, to say (as David) In our Prosperity I shall never be moved.
But, saith David, Psal. 17. when I awake, I shall be satisfied with thy likeness. Some interpret it of an awaking at the resurrection, that is sure enough.
But, Says David, Psalm 17. when I awake, I shall be satisfied with thy likeness. some interpret it of an awaking At the resurrection, that is sure enough.
This is the method of Providence, the sinner must have his hour, and that hour to the People of God will be the very power of darkness. The beasts that are nearest the slaughter, usually have the fattest pastures;
This is the method of Providence, the sinner must have his hour, and that hour to the People of God will be the very power of darkness. The beasts that Are nearest the slaughter, usually have the Fattest pastures;
WE take notice in the world, that Wisdom is not so much the daughter of study, as of experience. It is a practical habit, directing the ordering of mens conversations to their best advantage:
WE take notice in the world, that Wisdom is not so much the daughter of study, as of experience. It is a practical habit, directing the ordering of men's conversations to their best advantage:
as from the observation of what we see in the world. Hence we observe what Job said, Job 12.12. with the Auncients is wisdom. Elihu said, Job 32.7. Days shall speak, and multitude of years shall teach wisdom.
as from the observation of what we see in the world. Hence we observe what Job said, Job 12.12. with the Ancients is Wisdom. Elihu said, Job 32.7. Days shall speak, and multitude of Years shall teach Wisdom.
Spiritual Wisdom likewise is much gained by observation: this is that which we call experience, by which we understand not always what our selves have felt,
Spiritual Wisdom likewise is much gained by observation: this is that which we call experience, by which we understand not always what our selves have felt,
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And the reason of this, is our imperfect understanding of what God hath revealed in his word, which lets us see, that we stand in need both of the Spirit, and of the Providence of God to be our interpreters;
And the reason of this, is our imperfect understanding of what God hath revealed in his word, which lets us see, that we stand in need both of the Spirit, and of the Providence of God to be our Interpreters;
The reason also of which is, because there is a wheel within these wheels (though the fools and blind men of the world see it not) governing these sensible wheels, to the designs of his eternal counsels.
The reason also of which is, Because there is a wheel within these wheels (though the Fools and blind men of the world see it not) governing these sensible wheels, to the designs of his Eternal Counsels.
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yet also hath many certain and uniform motions, which will fall under the science and understanding of the soul, that giveth up it self to the study and observation of them.
yet also hath many certain and uniform motions, which will fallen under the science and understanding of the soul, that gives up it self to the study and observation of them.
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and shall at present offer you some further things chiefly relating to the motions of Divine Providence, in the executing of Divine Justice and Judgment, and that as well in the rewarding of the righteous, as in the punishment of the sinner;
and shall At present offer you Some further things chiefly relating to the motions of Divine Providence, in the executing of Divine justice and Judgement, and that as well in the rewarding of the righteous, as in the punishment of the sinner;
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Wo unto the wicked, it shall be ill with him, for the reward of his hands shall be given him, Isa. 3.9, 10. Though a sinner do evil an hundred times, and his days be prolonged:
Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him, Isaiah 3.9, 10. Though a sinner do evil an hundred times, and his days be prolonged:
and oppresseth, and breaks Sabbaths, that murthereth, and committeth adultery, and lives in the violation of the Commandments of God, his Judgment is certain, his damnation sleepeth not;
and Oppresses, and breaks Sabbaths, that murdereth, and Committeth adultery, and lives in the violation of the commandments of God, his Judgement is certain, his damnation Sleepeth not;
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and towards men, that liveth an holy life and conversation, his reward is certain. The certainty of both these depends, 1. Ʋpon the immutable nature of God.
and towards men, that lives an holy life and Conversation, his reward is certain. The certainty of both these depends, 1. Ʋpon the immutable nature of God.
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as soon shall God cease to be God, as the persisting sinner go unpunished, or the persevering Saint be unrewarded. 2. It dependeth upon the irrevocable will of God. God hath said it, the Lord hath spoken it,
as soon shall God cease to be God, as the persisting sinner go unpunished, or the persevering Saint be unrewarded. 2. It dependeth upon the irrevocable will of God. God hath said it, the Lord hath spoken it,
Heaven and Earth shall pass away, before a word shall fail of all which the mouth of the Lord has spoken. 3. It dependeth upon the faithfulness of Divine Providence, in acting conformably to the Divine Nature, in the execution of the Divine Counsels,
Heaven and Earth shall pass away, before a word shall fail of all which the Mouth of the Lord has spoken. 3. It dependeth upon the faithfulness of Divine Providence, in acting conformably to the Divine Nature, in the execution of the Divine Counsels,
This is not now a matter of so sensible demonstration, but equally true with the other, Psal. 7.11. The holy Psalmist tells us, He judgeth the righteous, and is angry with the wicked every day.
This is not now a matter of so sensible demonstration, but equally true with the other, Psalm 7.11. The holy Psalmist tells us, He Judgeth the righteous, and is angry with the wicked every day.
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And indeed the notattending to this, is all that gives the least advantage to the complaints of Job, David, Jeremiah and Habakkuk, concerning the prosperity of the wicked.
And indeed the notattending to this, is all that gives the least advantage to the complaints of Job, David, Jeremiah and Habakkuk, Concerning the Prosperity of the wicked.
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All men take notice of mens being afflicted in their persons, crossed in their relations, in their estates, &c. But thus God doth not always punish the worst of men.
All men take notice of men's being afflicted in their Persons, crossed in their relations, in their estates, etc. But thus God does not always Punish the worst of men.
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2. He hath another way of punishing, and that more dreadful, that is, by spiritual judgments; ubi poenalis nutritur impunitas, a punishing them by suffering them to go unpunished.
2. He hath Another Way of punishing, and that more dreadful, that is, by spiritual Judgments; ubi Poenalis nutritur impunitas, a punishing them by suffering them to go unpunished.
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God never more smartly threatned the ten Tribes, than when he told them by the Prophet, Hos. 4.14. I will not punish your daughters, when they commit whoredom, nor your spouse when they commit adultery.
God never more smartly threatened the ten Tribes, than when he told them by the Prophet, Hos. 4.14. I will not Punish your daughters, when they commit whoredom, nor your spouse when they commit adultery.
He never spake more severely, than when he said, Why should they be smitten any more, they will revolt more and more, Isa. 1.5. Hence impenitency, hardness of heart:
He never spoke more severely, than when he said, Why should they be smitten any more, they will revolt more and more, Isaiah 1.5. Hence impenitency, hardness of heart:
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The giving of sinners up to a blindness of mind, (as in the case of the Israelites), Isa. 6.9. to an hardness of heart (as in the case of Pharaoh), Exod. 4.21. to vile affections, (as in the case of the Heathen), Rom. 1.26. to a reprobate mind, &c. These are of all other the greatest punishment, one or other way God is angry with the wicked every day.
The giving of Sinners up to a blindness of mind, (as in the case of the Israelites), Isaiah 6.9. to an hardness of heart (as in the case of Pharaoh), Exod 4.21. to vile affections, (as in the case of the Heathen), Rom. 1.26. to a Reprobate mind, etc. These Are of all other the greatest punishment, one or other Way God is angry with the wicked every day.
yet when he is not doing this, he is letting them alone (as God spake concerning Ephraim, Ephraim is joyned to idols, let him alone ) suffering them to go on in their own ways, by which means their hearts grow more hard and impenitent, more blind and insensible: and this is the reason that wicked men grow worse and worse, more vile in their affections, more sottish and reprobate in their minds and judgments, more vile and abominable in their lives.
yet when he is not doing this, he is letting them alone (as God spoke Concerning Ephraim, Ephraim is joined to Idols, let him alone) suffering them to go on in their own ways, by which means their hearts grow more hard and impenitent, more blind and insensible: and this is the reason that wicked men grow Worse and Worse, more vile in their affections, more sottish and Reprobate in their minds and Judgments, more vile and abominable in their lives.
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Nothing is oft-times so great a torture to a sinner as this, when he saith unto his conscience, Is it peace? and his conscience tells him, What peace? so long as thy drunkenness, thy whoredoms, thy lyes,
Nothing is ofttimes so great a torture to a sinner as this, when he Says unto his conscience, Is it peace? and his conscience tells him, What peace? so long as thy Drunkenness, thy whoredoms, thy lies,
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but these are but rare examples in comparison of those multitudes of godly ones, that walk in some blessed view of their own sincerity and uprightness.
but these Are but rare Examples in comparison of those Multitudes of godly ones, that walk in Some blessed view of their own sincerity and uprightness.
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if we will but allow our souls to be our nobler parts, and the Jewel to be better than the Cabinet. Whatsoever tends to the debasing and ruining the soul, must be the greatest evil;
if we will but allow our Souls to be our Nobler parts, and the Jewel to be better than the Cabinet. Whatsoever tends to the debasing and ruining the soul, must be the greatest evil;
Besides this, spiritual judgments are the continual forerunners of such as are temporal, and spiritual mercies draw after them, at least a proportion and sufficiency of the good things of this life.
Beside this, spiritual Judgments Are the continual forerunners of such as Are temporal, and spiritual Mercies draw After them, At least a proportion and sufficiency of the good things of this life.
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But yet a reward it is, Christ promiseth to the losers for him, that they should receive children, houses, lands, with persecutions; and the Apostles, Act. 5.41. rejoyced they were thought worthy to suffer shame for his name-sake.
But yet a reward it is, christ promises to the losers for him, that they should receive children, houses, Lands, with persecutions; and the Apostles, Act. 5.41. rejoiced they were Thought worthy to suffer shame for his namesake.
This is the point I have endeavoured to demonstrate, and you have heard that the reason of any ones presumption of the contrary, is their looking at nothing as a punishment or a reward but what is sensible,
This is the point I have endeavoured to demonstrate, and you have herd that the reason of any ones presumption of the contrary, is their looking At nothing as a punishment or a reward but what is sensible,
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Is a sealing up to damnation no punishment? According to our law you know malefactors are first seared with an hot-iron, upon their next miscarriage they are hanged.
Is a sealing up to damnation no punishment? According to our law you know malefactors Are First seared with an hot-iron, upon their next miscarriage they Are hanged.
Look well upon the sinner, and thou wilt discern God is angry every day with him, he is every day fitting for Hell flames, Is this no punishment? On the other side thou seest the man according to Gods heart, walking sadly;
Look well upon the sinner, and thou wilt discern God is angry every day with him, he is every day fitting for Hell flames, Is this no punishment? On the other side thou See the man according to God's heart, walking sadly;
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he is plagued every night, chastned every morning, he is poor and needy, hungry and thirsty, in prisons, in deaths often, pursued by the falcons of the world,
he is plagued every night, chastened every morning, he is poor and needy, hungry and thirsty, in prisons, in death's often, pursued by the falcons of the world,
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but doest thou see how he hath learned in all estates to be content, and hath changed his name into a quod vult Deus. And certainly godliness with contentment is great gain.
but dost thou see how he hath learned in all estates to be content, and hath changed his name into a quod vult Deus. And Certainly godliness with contentment is great gain.
his joy in the Holy Ghost, his glorying and rejoycing in tribulations, as his tribulations work patience, his patience experience, and his experience hope.
his joy in the Holy Ghost, his glorying and rejoicing in tribulations, as his tribulations work patience, his patience experience, and his experience hope.
and if the wrath of God be already kindled against him, and God be already punishing him, What hope? what incouragement can he then have? Now this you have heard is the sinners case.
and if the wrath of God be already kindled against him, and God be already punishing him, What hope? what encouragement can he then have? Now this you have herd is the Sinners case.
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I remember when that great plague was began amongst the Israelites, upon their murmuring against Moses and Aaron, after the death of Corah, Dathan, and Abiram, Numb. 16.46.
I Remember when that great plague was began among the Israelites, upon their murmuring against Moses and Aaron, After the death of Corah, Dathan, and Abiram, Numb. 16.46.
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Is here an impenitent sinner before the Lord? one that hath been a drunkard, a swearer, a profane person, or that hath lived without God in the world, that blesseth himself with vain hopes or presumptions, that he shall escape the Judgment of God, or may escape it;
Is Here an impenitent sinner before the Lord? one that hath been a drunkard, a swearer, a profane person, or that hath lived without God in the world, that Blesses himself with vain hope's or presumptions, that he shall escape the Judgement of God, or may escape it;
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and so maketh no haste to deliver himself from the wrath that is to come? To such a one let me speak, (oh that my counsel might be acceptable!) take thy censer, put fire thereon from the Altar,
and so makes no haste to deliver himself from the wrath that is to come? To such a one let me speak, (o that my counsel might be acceptable!) take thy censer, put fire thereon from the Altar,
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These are indeed things not in thy power, but my meaning is, Betake thy self quickly to the great work of repentance, which lyes not so much in tears and humiliation,
These Are indeed things not in thy power, but my meaning is, Betake thy self quickly to the great work of Repentance, which lies not so much in tears and humiliation,
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Let me examine you a little, do not you find that your mind is more blind, your understanding more dark, your affections more vile and sensual, your consciences are more benummed and stupid? Is not the plague then began? Can there be more dreadful indications of Divine Wrath against you? The ax is laid to the very root of your tree;
Let me examine you a little, do not you find that your mind is more blind, your understanding more dark, your affections more vile and sensual, your Consciences Are more benumbed and stupid? Is not the plague then began? Can there be more dreadful indications of Divine Wrath against you? The ax is laid to the very root of your tree;
Again, What an incouragement to repentance is it, to hear, That he who worketh righteousness, shall most certainly be rewarded, yea that he is rewarded every day? Thou that livest and goest on in a course of bold and presumptuous sinning, what peace hast thou when thou lyest down,
Again, What an encouragement to Repentance is it, to hear, That he who works righteousness, shall most Certainly be rewarded, yea that he is rewarded every day? Thou that Livest and goest on in a course of bold and presumptuous sinning, what peace hast thou when thou liest down,
Let therefore my counsel this day be acceptable unto you, break up the fallow-grounds of your hearts, sow unto your selves in righteousness, believe that the work of righteousness shall be peace,
Let Therefore my counsel this day be acceptable unto you, break up the fallow-grounds of your hearts, sow unto your selves in righteousness, believe that the work of righteousness shall be peace,
Do not desame the God of Heaven, with saying or thinking that you cleanse your hands in vain, nor that he taketh a long day to reward them that work in his work.
Do not desame the God of Heaven, with saying or thinking that you cleanse your hands in vain, nor that he Takes a long day to reward them that work in his work.
but hast thou not a quiet conscience, a serenity of mind? or art thou not strengthened with might in the inward man? doth not Christ dwell in thy heart by faith? art thou not rooted and grounded in love,
but hast thou not a quiet conscience, a serenity of mind? or art thou not strengthened with might in the inward man? does not christ dwell in thy heart by faith? art thou not rooted and grounded in love,
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and depth, and heighth, and to know the love of Christ, which passeth knowledg, that thou mayest be filled with all the fulness of God? Thou art (it may be) troubled on every side, but art thou distressed? thou art perplexed, but art thou in despair? thou art persecuted, but art thou forsaken? thou art cast down, but art thou destroyed? Thou bearest about in thy body, the dying of the Lord Jesus Christ, that the life also of Jesus might be made manifest in thy body, 2 Cor. 4.9, 10. Is this no reward? It may be it is not the reward thou lookedst for,
and depth, and height, and to know the love of christ, which passes knowledge, that thou Mayest be filled with all the fullness of God? Thou art (it may be) troubled on every side, but art thou distressed? thou art perplexed, but art thou in despair? thou art persecuted, but art thou forsaken? thou art cast down, but art thou destroyed? Thou bearest about in thy body, the dying of the Lord jesus christ, that the life also of jesus might be made manifest in thy body, 2 Cor. 4.9, 10. Is this no reward? It may be it is not the reward thou lookedest for,
It is not all that thou shalt have, when he shall come, whose reward is with him (and he telleth thee that will be quickly), thou mayest expect fuller and greater things;
It is not all that thou shalt have, when he shall come, whose reward is with him (and he Telleth thee that will be quickly), thou Mayest expect fuller and greater things;
yea, and eye hath not seen, nor hath ear heard, nor can it enter into the heart of man to conceive, What great things God hath further prepared for them that love him;
yea, and eye hath not seen, nor hath ear herd, nor can it enter into the heart of man to conceive, What great things God hath further prepared for them that love him;
THe these things mentioned in the Text (as I have formerly told you, and you may easily assure your selves from the Context of the Psalm), are the great and various motions of Actual Providence, concerning which, I am recommending to you divers things that I conceive as true,
THe these things mentioned in the Text (as I have formerly told you, and you may Easily assure your selves from the Context of the Psalm), Are the great and various motions of Actual Providence, Concerning which, I am recommending to you diverse things that I conceive as true,
so very observable. Thirteen I have discoursed, I proceed to another, which will also concern the motions of this Actual Providence, in the distribution of rewards and punishments. The Observation is this:
so very observable. Thirteen I have discoursed, I proceed to Another, which will also concern the motions of this Actual Providence, in the distribution of rewards and punishments. The Observation is this:
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In the handling of which, I shall first justifie the Observation by instances. Secondly, I shall shew you the reasonableness of this motion of Providence.
In the handling of which, I shall First justify the Observation by instances. Secondly, I shall show you the reasonableness of this motion of Providence.
he had built himself a fine house of Cedar, but the ark, the symbol of Gods Presence with his People, that dwelt in Curtains (as he expresseth it, ver. 2.) But this being a thing which concerned the Worship of God,
he had built himself a fine house of Cedar, but the Ark, the symbol of God's Presence with his People, that dwelled in Curtains (as he Expresses it, ver. 2.) But this being a thing which concerned the Worship of God,
David, though a great Prince, a great Prophet, a man according to Gods own heart, would do nothing till he had advised with the Prophet Nathan: Nathan bids him to go,
David, though a great Prince, a great Prophet, a man according to God's own heart, would do nothing till he had advised with the Prophet Nathan: Nathan bids him to go,
1. Because he had not directed as yet any such thing, ver. 7. In all the places wherein I have walked (saith he) with the children of Israel, spake I a word with any of the tribes of Israel [ or Judges of Israel ] whom I commanded to feed my people Israel, saying,
1. Because he had not directed as yet any such thing, ver. 7. In all the places wherein I have walked (Says he) with the children of Israel, spoke I a word with any of the tribes of Israel [ or Judges of Israel ] whom I commanded to feed my people Israel, saying,
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Why build you not me an house of Cedar: he repeateth the same reason again, 1 Chron. 17.6. Indeed there is another reason given, 1 Chron. 22.8. Thou hast shed blood abundantly, and hast made great wars:
Why built you not me an house of Cedar: he repeateth the same reason again, 1 Chronicles 17.6. Indeed there is Another reason given, 1 Chronicles 22.8. Thou hast shed blood abundantly, and hast made great wars:
as you shall read at large, 2 Sam. 7.10, 11, 12, 13, 14, 15, 16. and to that degree, that David, ver. 18. thought himself obliged to offer up unto God a particular sacrifice of thanksgiving, and to offer up those praises to God, which you shall read at large in that Chapter, from the 18th verse, to the end of the Chapter.
as you shall read At large, 2 Sam. 7.10, 11, 12, 13, 14, 15, 16. and to that degree, that David, ver. 18. Thought himself obliged to offer up unto God a particular sacrifice of thanksgiving, and to offer up those praises to God, which you shall read At large in that Chapter, from the 18th verse, to the end of the Chapter.
he indeed did it possibly in an ill manner, with ill circumstances, which caused God to threaten, that he would avenge the blood of Jezreel upon the house of Jehu, 2 King. 9.7.
he indeed did it possibly in an ill manner, with ill Circumstances, which caused God to threaten, that he would avenge the blood of Jezrael upon the house of Jehu, 2 King. 9.7.
When the Prophet anointed him that was his Commission, Thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the Prophets,
When the Prophet anointed him that was his Commission, Thou shalt smite the house of Ahab thy master, that I may avenge the blood of my Servants the prophets,
when it was done, God rewarded him for it, 2 King. 10.30. Because (saith God) thou hast done well in my eyes, in executing that which is right in mine eyes;
when it was done, God rewarded him for it, 2 King. 10.30. Because (Says God) thou hast done well in my eyes, in executing that which is right in mine eyes;
and hast done unto the house of Ahab, according to all that was in mine heart, thy children to the fourth generation shall sit on the throne of Israel.
and hast done unto the house of Ahab, according to all that was in mine heart, thy children to the fourth generation shall fit on the throne of Israel.
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Take another instance, it is that which I have formerly insisted upon in the 10th of Isaiah, v. 5, 6, 7, 8, 9. It is plain that God approved of the Assyrian 's actions against Israel, he calls them the rod of his anger, ver. 5. he saith, ver. 6. That he would send him against an hypocritical nation,
Take Another instance, it is that which I have formerly insisted upon in the 10th of Isaiah, v. 5, 6, 7, 8, 9. It is plain that God approved of the assyrian is actions against Israel, he calls them the rod of his anger, ver. 5. he Says, ver. 6. That he would send him against an hypocritical Nation,
More instances might be given of either sort, but these are enough. Let me proceed in shewing you the reasonableness of Divine Providence in these motions.
More instances might be given of either sort, but these Are enough. Let me proceed in showing you the reasonableness of Divine Providence in these motions.
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You have a remarkable text for this, Ezek. 29.18, 19. Son of man (saith God to Ezekiel), Nebuchadnezzar King of Babilon caused his army to serve a great service against Tyrus, every head was made bald, and every shoulder was peeled:
You have a remarkable text for this, Ezekiel 29.18, 19. Son of man (Says God to Ezekielem), Nebuchadnezzar King of Babylon caused his army to serve a great service against Tyre, every head was made bald, and every shoulder was peeled:
The King of Babilon never intentionally wrought for God, undoubtedly what the Lord said of Assyria, was applicable to Nebuchadnezzar King of Babilon; spoil,
The King of Babylon never intentionally wrought for God, undoubtedly what the Lord said of Assyria, was applicable to Nebuchadnezzar King of Babylon; spoil,
he wrought for me (saith God) he did service, and a great service, he hath had no wages for it, none shall work for me and be unpaid, I will give him the land of Egypt for his pay.
he wrought for me (Says God) he did service, and a great service, he hath had no wages for it, none shall work for me and be unpaid, I will give him the land of Egypt for his pay.
Nay upon this account oft-times God rewardeth wicked men for some actions, and afterwards punisheth them for the manner of their doing of those actions;
Nay upon this account ofttimes God Rewardeth wicked men for Some actions, and afterwards Punisheth them for the manner of their doing of those actions;
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whiles yet he disalloweth the action, the motion of Providence seemeth yet more reasonable; if we but consider, that it is the heart which God principally requires, looketh at, and accepteth.
while yet he disalloweth the actium, the motion of Providence seems yet more reasonable; if we but Consider, that it is the heart which God principally requires, looks At, and Accepteth.
God passeth over a great many errors and failings in the conversation: and this is what God said in this very case, 1 King. 8.18. Whereas it was in thine heart to build me an house, thou didst well that it was in thine heart.
God passes over a great many errors and failings in the Conversation: and this is what God said in this very case, 1 King. 8.18. Whereas it was in thine heart to built me an house, thou didst well that it was in thine heart.
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The Lord looketh on the heart, and ordinarily in Scripture he accounteth men to have done good or evil, according as their hearts were prepared or set. Rohoboam did evil,
The Lord looks on the heart, and ordinarily in Scripture he accounteth men to have done good or evil, according as their hearts were prepared or Set. Rehoboam did evil,
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because he prepared not his heart to seek the Lord, 2 Chron. 12.14. Now where there is a good intention, design, and purpose, there the heart is right.
Because he prepared not his heart to seek the Lord, 2 Chronicles 12.14. Now where there is a good intention, Design, and purpose, there the heart is right.
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Jehu pretended a great zeal for God, but had nothing less. 2. You must take heed of thinking, that a good intention will justifie a sinful action; but a sincere and good intention, I say is accepted of God,
Jehu pretended a great zeal for God, but had nothing less. 2. You must take heed of thinking, that a good intention will justify a sinful actium; but a sincere and good intention, I say is accepted of God,
Jehis was rewarded, but it was only with a temporary dominion, his sons for four generations sate upon the Throne of Israel. Assyria was rewarded for his service against Israel; but it was only with spoil and plunder,
Jehis was rewarded, but it was only with a temporary dominion, his Sons for four generations sat upon the Throne of Israel. Assyria was rewarded for his service against Israel; but it was only with spoil and plunder,
Such was the reward of Jehu, it lasted but four generations, and then God visited the blood of Jezreel upon the house of Jehu: It was but a little time that Assyria, that Nebuchadnezzar the King of Babylon joyed in the reward which God gave him for the great service with which he had made his Army to serve against Tyrus, for the Prophets prophecied of the destruction of Babylon soon after:
Such was the reward of Jehu, it lasted but four generations, and then God visited the blood of Jezrael upon the house of Jehu: It was but a little time that Assyria, that Nebuchadnezzar the King of Babylon joyed in the reward which God gave him for the great service with which he had made his Army to serve against Tyre, for the prophets prophesied of the destruction of Babylon soon After:
so you know he used Cyrus (upon which the Scripture calleth him Gods servant), it may be they have done some service for God against his People apostatizing:
so you know he used Cyrus (upon which the Scripture calls him God's servant), it may be they have done Some service for God against his People apostatizing:
or some relation they have to them, &c. And this, though it may be we cannot always give account of the particular cause, is the reason why God doth great things for them,
or Some Relation they have to them, etc. And this, though it may be we cannot always give account of the particular cause, is the reason why God does great things for them,
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and which are unquestionably within their power to do, to be making use of their estates, which they spend in luxury and wantonness, in drinking and gaming, &c. in cloathing the naked, feeding the hungry;
and which Are unquestionably within their power to do, to be making use of their estates, which they spend in luxury and wantonness, in drinking and gaming, etc. in clothing the naked, feeding the hungry;
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It is a text, that is not without its difficulties, and about which there hath been a great contention betwixt Papists and Protestants, the Papists from it stifly contending for their Doctrine of Merits and Satisfaction, by works of mercy and charity. But whiles themselves grant, that works by which we can merit, must be such as are more than strict duty,
It is a text, that is not without its difficulties, and about which there hath been a great contention betwixt Papists and Protestants, the Papists from it stiffly contending for their Doctrine of Merits and Satisfaction, by works of mercy and charity. But while themselves grant, that works by which we can merit, must be such as Are more than strict duty,
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and Justice and Charity are the two only things which the Prophet doth here advise, which we know are duties required of all in innumerable places of Scripture, there can be little pretence for any such building upon this foundation.
and justice and Charity Are the two only things which the Prophet does Here Advice, which we know Are duties required of all in innumerable places of Scripture, there can be little pretence for any such building upon this Foundation.
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he adviseth him to do this, by breaking off his tyrannical oppression, and shewing mercy, instead of that cruelty with which the former part of his reign had been stained.
he adviseth him to do this, by breaking off his tyrannical oppression, and showing mercy, instead of that cruelty with which the former part of his Reign had been stained.
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the septuagint NONLATINALPHABET, perhaps God will bear long with thy sins, &c. However (though indeed in that sense it doth not so sute my present purpose) there is no doubt,
the Septuagint, perhaps God will bear long with thy Sins, etc. However (though indeed in that sense it does not so suit my present purpose) there is no doubt,
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but restitution is an healing of the error of injustice and oppression amongst men, though it be impossible that it should remove the guilt of sin before God.
but restitution is an healing of the error of injustice and oppression among men, though it be impossible that it should remove the guilt of since before God.
Let my counsel be acceptable now to every sinner, that hath any interest in the world, any talent of riches or honour, power or interest, which he might improve in the doing of any thing which God hath commanded.
Let my counsel be acceptable now to every sinner, that hath any Interest in the world, any talon of riches or honour, power or Interest, which he might improve in the doing of any thing which God hath commanded.
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They neither signifie any thing to us, as to the perfect goodness of the work, nor yet as to any eternal reward, no, nor a lasting reward in this life.
They neither signify any thing to us, as to the perfect Goodness of the work, nor yet as to any Eternal reward, no, nor a lasting reward in this life.
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We use to say, Bonum ex causis integris, malum ex quolibet defectu, a work is made evil by any defect in it, the least fly maketh the Apothecaries box of oyntment to stink;
We use to say, Bonum ex Causis integris, malum ex quolibet defectu, a work is made evil by any defect in it, the least fly makes the Apothecaries box of ointment to stink;
I remember Christ saith so of the Pharisees prayers and fastings, Mat. 6. They have their reward: the disciples of Christ that act sincerely, they shall be recompenced in the resurrection of the just.
I Remember christ Says so of the Pharisees Prayers and Fastings, Mathew 6. They have their reward: the Disciples of christ that act sincerely, they shall be recompensed in the resurrection of the just.
Ʋse 4. In the next place, This Observation may be of very great use, both for the comfort and incouragement of such, whose hearts are right with God. For their comfort as to what they have done,
Ʋse 4. In the next place, This Observation may be of very great use, both for the Comfort and encouragement of such, whose hearts Are right with God. For their Comfort as to what they have done,
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for their incouragement to go on yet in their motions and designs for God. 1. For their comfort. It must be laid down for a substratum to the following part of my discourse upon this Theme, That no man can be called a child of God,
for their encouragement to go on yet in their motions and designs for God. 1. For their Comfort. It must be laid down for a substratum to the following part of my discourse upon this Theme, That no man can be called a child of God,
Methinks in this case it is a sweet text, (they are the words of Solomon upon the dedication of the Temple which he had builded, 1 King. 8.18.) And the Lord said unto David my father,
Methinks in this case it is a sweet text, (they Are the words of Solomon upon the dedication of the Temple which he had built, 1 King. 8.18.) And the Lord said unto David my father,
There are in that text these things remarkable. 1. David had an intention to build God an house. 2. He did not build this house. 3. God did not allow of the action.
There Are in that text these things remarkable. 1. David had an intention to built God an house. 2. He did not built this house. 3. God did not allow of the actium.
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David was undertaking a matter in the worship of God, without any special direction; God upon this createth an institution, and legitimateth the action for his son.
David was undertaking a matter in the worship of God, without any special direction; God upon this Createth an Institution, and legitimateth the actium for his son.
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I say it is an admirable text, if it be well digested, to relieve the spirits of the People of God under their troubles for their imperfect performances.
I say it is an admirable text, if it be well digested, to relieve the spirits of the People of God under their Troubles for their imperfect performances.
when he reflecteth upon it, and compareth it with the perfect rule, he sits down wonderfully troubled, considering he hath done nothing as he ought to do;
when he reflecteth upon it, and compareth it with the perfect Rule, he sits down wonderfully troubled, considering he hath done nothing as he ought to do;
his heart hath not bled while he hath been confessing of sins, nor believed enough while he hath been putting up his supplications to the God of Heaven,
his heart hath not bled while he hath been confessing of Sins, nor believed enough while he hath been putting up his supplications to the God of Heaven,
thus troubled upon any performance, Was it in thine heart to honour God in what thou didst? thou camest to hear the word of God, or thou camest to humble thy self before God by fasting, or thou camest to prayer, or to receive a sacrament; thou reflectest upon the action done, thou seest it full of imperfections, thou hast not honoured God as thou desiredst, thy heart hath not been perfect with God.
thus troubled upon any performance, Was it in thine heart to honour God in what thou didst? thou camest to hear the word of God, or thou camest to humble thy self before God by fasting, or thou camest to prayer, or to receive a sacrament; thou reflectest upon the actium done, thou See it full of imperfections, thou hast not honoured God as thou desiredst, thy heart hath not been perfect with God.
or to serve God? was not this thy design to humble thy soul before the Lord, to pay an homage which thy soul owed unto God? was it not in thine heart to serve God? If it were, believe that thou hearest God saying to thee,
or to serve God? was not this thy Design to humble thy soul before the Lord, to pay an homage which thy soul owed unto God? was it not in thine heart to serve God? If it were, believe that thou Hearst God saying to thee,
Whereas it was in thine heart to pray, to praise, to humble thy self before me, to do what I commanded thee to do, thou didst well that it was in thine heart:
Whereas it was in thine heart to pray, to praise, to humble thy self before me, to do what I commanded thee to do, thou didst well that it was in thine heart:
In this he hath done well, I will accept it, because it was in his heart, 2 Cor. 8. If there be a willing mind (saith the Apostle) it is accepted, not according to what a man hath not,
In this he hath done well, I will accept it, Because it was in his heart, 2 Cor. 8. If there be a willing mind (Says the Apostle) it is accepted, not according to what a man hath not,
I shall only caution you, that you mistake not this willing mind for a pitiful wish and velleity, without a setled steady purpose and resolution of heart,
I shall only caution you, that you mistake not this willing mind for a pitiful wish and velleity, without a settled steady purpose and resolution of heart,
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There is no child of God, but it is in his heart to do better than he doth, it is in his heart to glorifie God in every duty, in every action, in the whole of his conversation;
There is no child of God, but it is in his heart to do better than he does, it is in his heart to Glorify God in every duty, in every actium, in the Whole of his Conversation;
Nay this Meditation hath this advantage, That God will reward the good that is in his peoples hearts, not only with temporary, but with eternal rewards:
Nay this Meditation hath this advantage, That God will reward the good that is in his peoples hearts, not only with temporary, but with Eternal rewards:
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but the heart now takes the aim, and directeth the intention of the action. The end of all our actions, is either, 1. The glory of God: or, 2. Our selves, our own honour, &c. If the heart be right with God in actions, the scope, design,
but the heart now Takes the aim, and directeth the intention of the actium. The end of all our actions, is either, 1. The glory of God: or, 2. Our selves, our own honour, etc. If the heart be right with God in actions, the scope, Design,
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and strength didst thou set upon thy action? what pleasure and delight didst thou take in the action? though indeed much of the last may be kindled in an hour of temptation or desertion, where the soul feeleth not those incomes of divine assistance,
and strength didst thou Set upon thy actium? what pleasure and delight didst thou take in the actium? though indeed much of the last may be kindled in an hour of temptation or desertion, where the soul feeleth not those incomes of divine assistance,
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Ʋse 5. Again, How should this encourage us all in the ways of God? notwithstanding the discouragements we may meet with from the temptations of our grand adversary;
Ʋse 5. Again, How should this encourage us all in the ways of God? notwithstanding the discouragements we may meet with from the temptations of our grand adversary;
I Am proceeding still, in directing your Observation of the motions of Divine Providence, especially in the distribution of rewards and punishments. Two things I have already of this nature observed, I now proceed to a third, which will make a Fifteenth Observation.
I Am proceeding still, in directing your Observation of the motions of Divine Providence, especially in the distribution of rewards and punishments. Two things I have already of this nature observed, I now proceed to a third, which will make a Fifteenth Observation.
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Observ. 15. It is a very ordinary thing for the Providence of God to distribute the afflictions and punishments of this life, to the very best of his people;
Observation 15. It is a very ordinary thing for the Providence of God to distribute the afflictions and punishments of this life, to the very best of his people;
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if they by punishments or judgments, intend such legal demands as God should make for satisfaction to his Justice, none who understandeth what he saith, will call the afflictions of good men punishments in this sense;
if they by punishments or Judgments, intend such Legal demands as God should make for satisfaction to his justice, none who understands what he Says, will call the afflictions of good men punishments in this sense;
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God telleth his People that they should not be altogether unpunished; and the Apostle telleth us, That when we are chastened, we are judged of the Lord, 1 Cor. 11.32.
God Telleth his People that they should not be altogether unpunished; and the Apostle Telleth us, That when we Are chastened, we Are judged of the Lord, 1 Cor. 11.32.
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Most certain it is, that it is a very ordinary thing for God in the motions of his Providence to distribute all kinds of temporary afflictions, to such as most fear his glorious Name,
Most certain it is, that it is a very ordinary thing for God in the motions of his Providence to distribute all Kinds of temporary afflictions, to such as most Fear his glorious Name,
David confessed, that his feet were almost gone, his steps had well-nigh slipt, when he saw the prosperity of the wicked: though v. 9. they set their mouths against heaven;
David confessed, that his feet were almost gone, his steps had well-nigh slipped, when he saw the Prosperity of the wicked: though v. 9. they Set their mouths against heaven;
they are not in trouble as other men, neither are they plagued like other men, v. 7. Their eyes stand out with fatness, they have more than heart could wish.
they Are not in trouble as other men, neither Are they plagued like other men, v. 7. Their eyes stand out with fatness, they have more than heart could wish.
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In the mean time, v. 14. David was plagued all the day-long, and chastned every morning. This motion of Providence hath been evident in the experience of all ages,
In the mean time, v. 14. David was plagued all the daylong, and chastened every morning. This motion of Providence hath been evident in the experience of all ages,
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I shall therefore reserve my further discourse upon it, till I come to the last part of my intended discourse, where I shall make it my business to give you an account of it,
I shall Therefore reserve my further discourse upon it, till I come to the last part of my intended discourse, where I shall make it my business to give you an account of it,
though not always sensible nor uniform. Now I desire you to observe that by how much the slower it is in the punishment of sinners, or in bringing rewards to the righteous, by so much the greater the rewards of the godly men,
though not always sensible nor uniform. Now I desire you to observe that by how much the slower it is in the punishment of Sinners, or in bringing rewards to the righteous, by so much the greater the rewards of the godly men,
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I mean sensible rewards and punishments, for otherwise it is true, which I before told you, God is punishing sinners and rewarding righteous men every day.
I mean sensible rewards and punishments, for otherwise it is true, which I before told you, God is punishing Sinners and rewarding righteous men every day.
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His Mill with which he grindeth sinners to powder is alwayes going, He is angry with the wicked every day, but it grindeth slowly; he is moving always in order to this end,
His Mill with which he grindeth Sinners to powder is always going, He is angry with the wicked every day, but it grindeth slowly; he is moving always in order to this end,
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But to speak distinctly, here are two things in this observation. 1. That the Providence of God doth ordinarily move slowly in the distribution of sensible punishments to wicked men,
But to speak distinctly, Here Are two things in this observation. 1. That the Providence of God does ordinarily move slowly in the distribution of sensible punishments to wicked men,
1. How else should God justifie his attribute of long-suffering and patience? The attribute of clemency, patience, long-suffering, slowness to conceive a wrath, is an attribute which God maketh himself known by,
1. How Else should God justify his attribute of long-suffering and patience? The attribute of clemency, patience, long-suffering, slowness to conceive a wrath, is an attribute which God makes himself known by,
Joel maketh use of it as an argument to perswade people to repentance, Joel. 2.13. And Jonah telleth God, that he knew him to be such a God, Jonah 4.2.
Joel makes use of it as an argument to persuade people to Repentance, Joel. 2.13. And Jonah Telleth God, that he knew him to be such a God, Jonah 4.2.
but that all should come to repentance: and St. Paul Rom. 2.1. saith, Therefore thou art inexcusable, O man, v. 4. despising the riches of his goodness,
but that all should come to Repentance: and Saint Paul Rom. 2.1. Says, Therefore thou art inexcusable, Oh man, v. 4. despising the riches of his Goodness,
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3. How else should God exercise the faith, and patience of his people? The exercise of faith is upon an unseen reward, believing what we have no sensible evidence of;
3. How Else should God exercise the faith, and patience of his people? The exercise of faith is upon an unseen reward, believing what we have no sensible evidence of;
the exercise of hope lies in a looking out for it, for what we see, why do we yet hope for? (saith the Apostle) the exercise of patience is in waiting for it,
the exercise of hope lies in a looking out for it, for what we see, why do we yet hope for? (Says the Apostle) the exercise of patience is in waiting for it,
2. But secondly observe, by how much the slowlier God proceedeth to judgement against sinners, by so much the more smart the vengeance is when it comes;
2. But secondly observe, by how much the slowlier God Proceedeth to judgement against Sinners, by so much the more smart the vengeance is when it comes;
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or escape very narrowly from the first sickness they meet with, either because the constitution of their bodies is so strong, that a light sickness will not shake them but some very acute and malignant distemper, or because in their long time of health, they have by degrees contracted a very ill habit of body, so that when they fall down it is a very hard matter to restore them again.
or escape very narrowly from the First sickness they meet with, either Because the constitution of their bodies is so strong, that a Light sickness will not shake them but Some very acute and malignant distemper, or Because in their long time of health, they have by Degrees contracted a very ill habit of body, so that when they fallen down it is a very hard matter to restore them again.
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With that generation of the Israelites which came out of the land of Egypt the Lord shewed himself slow to wrath, forty years long the Lord was grieved with that generation;
With that generation of the Israelites which Come out of the land of Egypt the Lord showed himself slow to wrath, forty Years long the Lord was grieved with that generation;
so as only Caleb and Joshua entred into Canaan. God bare two hundred and forty years with the Kingdom of Israel, (for so many years there were from their Apostacy in the time of Jeroboam, until they were carried away captive by the King of Assyria ) but then they were so destroyed as to this day none knoweth where they are, or any of their posterity.
so as only Caleb and joshua entered into Canaan. God bore two hundred and forty Years with the Kingdom of Israel, (for so many Years there were from their Apostasy in the time of Jeroboam, until they were carried away captive by the King of Assyria) but then they were so destroyed as to this day none Knoweth where they Are, or any of their posterity.
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After their restoration God bare long with them, though they were exercised under a variety of afflictive providences, till at last they were utterly destroyed by the Romans from being a Nation.
After their restoration God bore long with them, though they were exercised under a variety of afflictive providences, till At last they were utterly destroyed by the Romans from being a nation.
his second Son was slain by Jehu: seventy more of his Sons were slain by the command of Jehu. It were easie to give you infinite instances out of story,
his second Son was slave by Jehu: seventy more of his Sons were slave by the command of Jehu. It were easy to give you infinite instances out of story,
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It was Solomons observation, which we shall see verified in our daily experience, Eccl. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
It was Solomons observation, which we shall see verified in our daily experience, Ecclesiastes 8.11. Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil.
Now where God proceedeth slowly to vengeance, there he exerciseth most patience. There patience is most abused, there more space and time for repentance is lost;
Now where God Proceedeth slowly to vengeance, there he Exerciseth most patience. There patience is most abused, there more Molle and time for Repentance is lost;
there is most despising of the riches of divine goodness, forbearance and long-suffering. Et laesa patientia fit furor, abused patience turns into fury.
there is most despising of the riches of divine Goodness, forbearance and long-suffering. Et laesa patientia fit Furor, abused patience turns into fury.
I have given space (saith God) to repent of her fornication, and she repented not, Rev. 2.21, 22. Behold I will cast her into a Bed, &c. into great tribulation, and I will kill her children with death.
I have given Molle (Says God) to Repent of her fornication, and she repented not, Rev. 2.21, 22. Behold I will cast her into a Bed, etc. into great tribulation, and I will kill her children with death.
and I need not tell you how dreadfully God threatneth Corazin, Bethsaida and Capernaum for their abusing the means of grace they had had above other places.
and I need not tell you how dreadfully God threatens Chorazin, Bethsaida and Capernaum for their abusing the means of grace they had had above other places.
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It was a great while before Abraham had a Son, but when he had him, it proved to be one that was a great blessing both to his Fathers family and to the world.
It was a great while before Abraham had a Son, but when he had him, it proved to be one that was a great blessing both to his Father's family and to the world.
Rachel was for some years barren, Gen. 29.31. c. 30. v. 1. when God gave her a Child it was Joseph, who proved such an eminent blessing to his Fathers house.
Rachel was for Some Years barren, Gen. 29.31. c. 30. v. 1. when God gave her a Child it was Joseph, who proved such an eminent blessing to his Father's house.
The Wife of Manoah was barren, Jud. 13.2. she bringeth forth Samson. Hannah 1 Sam. 1. was barren, she bringeth forth Samuel. Elizabeth was barren, she brings forth John the Baptist. Thus you see it as to the blessing of Children.
The Wife of Manoah was barren, Jud. 13.2. she brings forth samson. Hannah 1 Sam. 1. was barren, she brings forth Samuel. Elizabeth was barren, she brings forth John the Baptist. Thus you see it as to the blessing of Children.
but when he did he brought them into Canaan, the Land which the Lord cared for, upon which his eyes were from the beginning of the year unto the end thereof, a land which flowed with Milk and Hony. There was a great time betwixt Josephs dream and his exaltation in Egypt. There were eight years betwixt Davids Ʋnction and Coronation in Hebron. More instances might be given,
but when he did he brought them into Canaan, the Land which the Lord cared for, upon which his eyes were from the beginning of the year unto the end thereof, a land which flowed with Milk and Hony There was a great time betwixt Josephs dream and his exaltation in Egypt. There were eight Years betwixt Davids Ʋnction and Coronation in Hebron. More instances might be given,
the slower the mercy cometh, the fuller it is and greater blessing when it cometh: Gods people have ordinarily their greatest peace and comforts after their longest, and greatest trials, and afflictions.
the slower the mercy comes, the fuller it is and greater blessing when it comes: God's people have ordinarily their greatest peace and comforts After their longest, and greatest trials, and afflictions.
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The reasonableness of this motion of divine Providence appeareth in this, that look as in punishing of sinners where Providence moveth slowly, it usually hath a great heap of sins to reckon with men for;
The reasonableness of this motion of divine Providence appears in this, that look as in punishing of Sinners where Providence moves slowly, it usually hath a great heap of Sins to reckon with men for;
Tribulation worketh patience, and patience experience, saith the Apostle Rom. 5. where there is long tribulation there must be the exercise of much faith, much patience, much hope, and this brings forth much experience: Gods greatest rewards of joy and peace in the inward man, of eternal life, glory and happiness, come after much waiting.
Tribulation works patience, and patience experience, Says the Apostle Rom. 5. where there is long tribulation there must be the exercise of much faith, much patience, much hope, and this brings forth much experience: God's greatest rewards of joy and peace in the inward man, of Eternal life, glory and happiness, come After much waiting.
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The receiving of the promise then is after much patience in doing the will of God, and Rom. 2.6, 7. The Apostle tells us, that God will render unto every man according to his deeds, to them who by patient continuance in welldoing, seek for glory and honour and immortality, eternal life.
The receiving of the promise then is After much patience in doing the will of God, and Rom. 2.6, 7. The Apostle tells us, that God will render unto every man according to his Deeds, to them who by patient Continuance in welldoing, seek for glory and honour and immortality, Eternal life.
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Ʋse 1. In the first place, What can strike a greater trembling into the loins of sinners than this? I shewed you before that the punishment of a resolved impenitent sinner is certain and constant. As well may he promise himself that he shall not dye,
Ʋse 1. In the First place, What can strike a greater trembling into the loins of Sinners than this? I showed you before that the punishment of a resolved impenitent sinner is certain and constant. As well may he promise himself that he shall not die,
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he every day groweth worse and worse, more blinded and hardned, given up more to vile affections, a reprobate mind, a conscience as it were seared with an hot iron:
he every day grows Worse and Worse, more blinded and hardened, given up more to vile affections, a Reprobate mind, a conscience as it were seared with an hight iron:
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all that he hath to bless himself in, and for, is that all things continue with him as formerly, he yet sees no alteration in his estate, he feeleth nothing of the wrath of God.
all that he hath to bless himself in, and for, is that all things continue with him as formerly, he yet sees no alteration in his estate, he feeleth nothing of the wrath of God.
The Heathens observed that the Gods though they had laneos pedes, yet they had ferreas manus; though they had woolen feet and moved gently, softly, insensibly,
The heathens observed that the God's though they had laneos pedes, yet they had ferreas manus; though they had woolen feet and moved gently, softly, insensibly,
but when he enters into judgment with men that abuse his long-suffering and patience, which should lead them to repentance he falleth upon them with a dreadful destruction.
but when he enters into judgement with men that abuse his long-suffering and patience, which should led them to Repentance he falls upon them with a dreadful destruction.
and the cruel venome of Asps. v. 34. Is not this laid up in store with me? and sealed up amongst my treasures? Job. 14.17. My transgression is sealed up in a bag, and thou sowest up my iniquity. Lam. 1.14. The yoke of my transgressions is bound by his hand:
and the cruel venom of Asps. v. 34. Is not this laid up in store with me? and sealed up among my treasures? Job. 14.17. My Transgression is sealed up in a bag, and thou sowest up my iniquity. Lam. 1.14. The yoke of my transgressions is bound by his hand:
No saith God it is not, the iniquity of Ephraim is not like a loose paper blown away, it is bound up as papers in a bundle, it is not forgot, it is but hid with me, I have their sins still in remembrance.
No Says God it is not, the iniquity of Ephraim is not like a lose paper blown away, it is bound up as papers in a bundle, it is not forgotten, it is but hid with me, I have their Sins still in remembrance.
Some think that the Metaphor in Hosea is taken from labourers that labour in husbandry, who bind up in faggots wood that is to be kept some time before it be thrown on to the fire.
some think that the Metaphor in Hosea is taken from labourers that labour in Husbandry, who bind up in faggots wood that is to be kept Some time before it be thrown on to the fire.
but said God, his sin, that is, (say some but I see no need of it) the punishment of his sin (as indeed it often is taken in Scripture), is but bound up and concealed a little.
but said God, his since, that is, (say Some but I see no need of it) the punishment of his since (as indeed it often is taken in Scripture), is but bound up and concealed a little.
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Some think the metaphor both in Job and in Hosea, is taken from Lawyers, who carry their informations and enditements sealed up in a bag, or bound up in a bundle, that they may not be lost and scattered,
some think the metaphor both in Job and in Hosea, is taken from Lawyers, who carry their informations and enditements sealed up in a bag, or bound up in a bundle, that they may not be lost and scattered,
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O let every impenitent sinner tremble at the hearing of this, that there is coming upon his soul, his body, his family, all the sin that he hath committed, from the sin that clave to him in his Mothers womb, where he was conceived in sin,
Oh let every impenitent sinner tremble At the hearing of this, that there is coming upon his soul, his body, his family, all the since that he hath committed, from the since that clave to him in his Mother's womb, where he was conceived in since,
This is a dreadful meditation for an impenitent sinner, that all his sins are bound up in a bundle, sealed up in a bag, hid, not from God (nothing can be so hid) but hid with God. What loads of Faggots hath many a poor creature bound up for him against the great day of burning!
This is a dreadful meditation for an impenitent sinner, that all his Sins Are bound up in a bundle, sealed up in a bag, hid, not from God (nothing can be so hid) but hid with God. What loads of Faggots hath many a poor creature bound up for him against the great day of burning!
Thou thinkest the vanity and wickedness of thy youth, thy oaths and blasphemies, thy lies and sabbath profanations, thy drunkenness and uncleanness is done with: No such matter poor creature!
Thou Thinkest the vanity and wickedness of thy youth, thy Oaths and Blasphemies, thy lies and Sabbath profanations, thy Drunkenness and uncleanness is done with: No such matter poor creature!
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if thou goest on in thy impenitency, they are but sealed up in a bag, they are but bound up in a bundle, they are but treasured up (to use the Apostles expression Rom. 2.) against the day of wrath and the revelation of the righteous judgement of God, which if it be not in this life (as very often it is) yet will certainly be in the life that is to come.
if thou goest on in thy impenitency, they Are but sealed up in a bag, they Are but bound up in a bundle, they Are but treasured up (to use the Apostles expression Rom. 2.) against the day of wrath and the Revelation of the righteous judgement of God, which if it be not in this life (as very often it is) yet will Certainly be in the life that is to come.
There were great quantities of blood shed in Jerusalem betwixt the time of Abel and the blood of Zacharias. Verily (saith our Saviour) all these things shall come upon this generation.
There were great quantities of blood shed in Jerusalem betwixt the time of Abel and the blood of Zacharias. Verily (Says our Saviour) all these things shall come upon this generation.
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Ʋse 2. Knowing therefore the terror of the Lord (saith the Apostle 2 Cor. 5.11.) we perswade men. And O that my counsel might be acceptable to every hard-hearted resolved impenitent sinner that heareth me this day;
Ʋse 2. Knowing Therefore the terror of the Lord (Says the Apostle 2 Cor. 5.11.) we persuade men. And O that my counsel might be acceptable to every hardhearted resolved impenitent sinner that hears me this day;
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O but that is a blessed man whose sins are covered by God! O let no man despise the riches of Gods goodness, forbearance and long-suffering, but let him know that the goodness of God leadeth him to repentance, Rom. 2.4, 5. If he continueth in the hardness and impenitency of his heart he doth but treasure up wrath against the day of wrath,
O but that is a blessed man whose Sins Are covered by God! Oh let no man despise the riches of God's Goodness, forbearance and long-suffering, but let him know that the Goodness of God leads him to Repentance, Rom. 2.4, 5. If he Continueth in the hardness and impenitency of his heart he does but treasure up wrath against the day of wrath,
oh therefore break off your sins by a true repentance. He that hideth his sins shall not prosper, Prov. 28.13. Our sins cannot be hidden from God, they are all in the light of his Countenance;
o Therefore break off your Sins by a true Repentance. He that Hideth his Sins shall not prosper, Curae 28.13. Our Sins cannot be hidden from God, they Are all in the Light of his Countenance;
for a progress in the wayes of God and a patient waiting for the promise. The Apostle tells us, Heb. 10.36. That we have need of patience, that after we have done the will of God we might receive the promise.
for a progress in the ways of God and a patient waiting for the promise. The Apostle tells us, Hebrew 10.36. That we have need of patience, that After we have done the will of God we might receive the promise.
It is our duty as to do well, so not to be weary of well doing: it is pressed upon us, Gal. 6.9. And let us not be weary in well-doing, for in due season we shall reap if we faint not. And again, 2 Thess. 3.13. but you brethren be not weary in well-doing.
It is our duty as to do well, so not to be weary of well doing: it is pressed upon us, Gal. 6.9. And let us not be weary in welldoing, for in due season we shall reap if we faint not. And again, 2 Thess 3.13. but you brothers be not weary in welldoing.
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Now this is a great cordial in such a case for us to hear, that when providence moveth slowly in bringing rewards to the righteous, it recompenceth our patience at last with the riches and liberality of the reward.
Now this is a great cordial in such a case for us to hear, that when providence moves slowly in bringing rewards to the righteous, it recompenseth our patience At last with the riches and liberality of the reward.
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Indeed here are three or four arguments, which together with this observation the Apostle hinteth me in the afore-mentioned Text out of the Epistle to the Galathians, we shall reap, we shall reap in due season.
Indeed Here Are three or four Arguments, which together with this observation the Apostle hinteth me in the aforementioned Text out of the Epistle to the Galatians, we shall reap, we shall reap in due season.
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and to the good of his own soul in righteousness, he shall reap. The Husbandman that sowes his Wheat and Barly cannot promise himself that he shall reap;
and to the good of his own soul in righteousness, he shall reap. The Husbandman that sows his Wheat and Barley cannot promise himself that he shall reap;
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3. Consider that our reaping dependeth upon our not fainting, we shall reap (saith the Apostle) if we faint not. If any soul draweth back, Gods soul will have no pleasure in him;
3. Consider that our reaping dependeth upon our not fainting, we shall reap (Says the Apostle) if we faint not. If any soul draws back, God's soul will have no pleasure in him;
having spoken of Christs coming to render to every man according to his work, addeth v. 7. To them who by patient continuance in well-doing seek for glory,
having spoken of Christ coming to render to every man according to his work, adds v. 7. To them who by patient Continuance in welldoing seek for glory,
I Go on yet in my observations concerning the Actual Providence of God, and that more especially in dealing out distributive justice, recompensing the righteous and the unrighteous.
I Go on yet in my observations Concerning the Actual Providence of God, and that more especially in dealing out distributive Justice, recompensing the righteous and the unrighteous.
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But by how much slower the punishment of a sinner, or the reward of a good man cometh from the Lord, by so much the greater, both the one and the other is.
But by how much slower the punishment of a sinner, or the reward of a good man comes from the Lord, by so much the greater, both the one and the other is.
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I shall discourse it first with relation to punishments, and then with reference to the rewards of Providence. First, As to punishments. The Apostle Paul to Timothy 1 Tim. 5.24. hath this expression, Some mens sins are open before-hand unto judgement, and some mens they follow after:
I shall discourse it First with Relation to punishments, and then with Referente to the rewards of Providence. First, As to punishments. The Apostle Paul to Timothy 1 Tim. 5.24. hath this expression, some men's Sins Are open beforehand unto judgement, and Some men's they follow After:
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I know it is a Text of which Interpreters give various senses, as they understand it of the judgment of God, some of them, others of the judgement of men; and amongst those who understand it of the later, some understand it of the judgment of the Magistrate, others of the judgment of the Church; some of both these, some of the judgment of God, and the Ecclesiastical judgment also.
I know it is a Text of which Interpreters give various Senses, as they understand it of the judgement of God, Some of them, Others of the judgement of men; and among those who understand it of the later, Some understand it of the judgement of the Magistrate, Others of the judgement of the Church; Some of both these, Some of the judgement of God, and the Ecclesiastical judgement also.
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or for many years, but he is not so slow with all, but either immediately by his own hand, (as in the case of Ananias and Saphira Acts 5.) or else by the sword of the Magistrate, he cuts them off presently,
or for many Years, but he is not so slow with all, but either immediately by his own hand, (as in the case of Ananias and Sapphira Acts 5.) or Else by the sword of the Magistrate, he cuts them off presently,
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So as no sinner can promise himself the reprieve of an hour or day. 1. In the case of Idolatry (which is a grievous sin against the first and second commandment) you will find that God proceeded very slowly to judgment for this sin, both in the Canaanites, and in the Israelites; with the Canaanites though they were abominable idolaters, God bare many hundreds of years.
So as no sinner can promise himself the reprieve of an hour or day. 1. In the case of Idolatry (which is a grievous since against the First and second Commandment) you will find that God proceeded very slowly to judgement for this since, both in the Canaanites, and in the Israelites; with the Canaanites though they were abominable Idolaters, God bore many hundreds of Years.
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With the ten tribes who were idolaters, from the time of Jeroboam the son of Nebat, who made Israel to sin, unto the time when they were finally destroyed,
With the ten tribes who were Idolaters, from the time of Jeroboam the son of Nebat, who made Israel to since, unto the time when they were finally destroyed,
Blaspheming, Cursing and swearing is a sin, against the third commandment. God as to the punishment of these sins sometimes proceedeth very slowly: but not alwaies. Look into Levit. 24.10.
Blaspheming, Cursing and swearing is a since, against the third Commandment. God as to the punishment of these Sins sometime Proceedeth very slowly: but not always. Look into Levit. 24.10.
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Rebellion against Parents, cursing them and dishonouring them is a very great sin, yet God beareth with many wretches a long time that are guilty of it,
Rebellion against Parents, cursing them and Dishonoring them is a very great since, yet God bears with many wretches a long time that Are guilty of it,
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See what a Law God gave the Israelites in this case, Deut. 21.18, 19, 20, 21. God ordered That he should be presently stoned to death, that would not obey the voice of his Father and Mother.
See what a Law God gave the Israelites in this case, Deuteronomy 21.18, 19, 20, 21. God ordered That he should be presently stoned to death, that would not obey the voice of his Father and Mother.
For Murther, which is a sin against the sixth Commandment, I shall not inlarge, I shall shew you anon that it is a sin which God rarely suffereth to go long unpunished.
For Murder, which is a since against the sixth Commandment, I shall not enlarge, I shall show you anon that it is a since which God rarely suffers to go long unpunished.
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That the Adulterer should be put to death, Lev. 20.10. Deut. 22.22. and you know Phinehas presently took a Javelin, and ran it through an Adulterer and an Adulteress and had an ample reward given him from God for it.
That the Adulterer should be put to death, Lev. 20.10. Deuteronomy 22.22. and you know Phinehas presently took a Javelin, and ran it through an Adulterer and an Adulteress and had an ample reward given him from God for it.
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In the case of theft, God may sometimes be very patient, and doubtless there are many old Thieves in the world, who yet will not escape the vengeance of God at last.
In the case of theft, God may sometime be very patient, and doubtless there Are many old Thieves in the world, who yet will not escape the vengeance of God At last.
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Achan was an eminent Thief, he laid his hands upon Gods goods, God had first seized upon the goods of the Canaanites, and set them a part for a sacrifice by fire to himself:
achan was an eminent Thief, he laid his hands upon God's goods, God had First seized upon the goods of the Canaanites, and Set them a part for a sacrifice by fire to himself:
For lying, and bearing a false testimony, witnessing against the life of another as a criminal, who was not a criminal, they are sins against the ninth Commandment;
For lying, and bearing a false testimony, witnessing against the life of Another as a criminal, who was not a criminal, they Are Sins against the ninth Commandment;
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God is often very patient with these sinners, he doth not presently enter into judgement with every liar, every Informer and accuser of the servants of God.
God is often very patient with these Sinners, he does not presently enter into judgement with every liar, every Informer and accuser of the Servants of God.
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and this is the reason that is given by some, why the Sabbath-breaker was ordered to be stoned to death. God had newly revealed his will upon Mount Sinai, Exod. 31.14. and repeated it, Exod. 35. Now God picks out one of the first open presumptuous violators of it to make him an example;
and this is the reason that is given by Some, why the Sabbath breaker was ordered to be stoned to death. God had newly revealed his will upon Mount Sinai, Exod 31.14. and repeated it, Exod 35. Now God picks out one of the First open presumptuous violators of it to make him an Exampl;
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It was the Will of God that to supply the necessities of his Church at that time, the Christians should have all things for a time common amongst them;
It was the Will of God that to supply the necessities of his Church At that time, the Christians should have all things for a time Common among them;
the instances of Pharaoh, Nebuchadnezzar, Rabshakeh, and others in Scripture are very obvious, and it were an easie thing to add to them a great deal out of Ecclesiastical story:
the instances of Pharaoh, Nebuchadnezzar, Rabshakeh, and Others in Scripture Are very obvious, and it were an easy thing to add to them a great deal out of Ecclesiastical story:
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2. A second sort of sinners, whom Divine vengeance useth not to spare or suffer long, are murtherers. God hath secured the lives of all men by special laws, Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed.
2. A second sort of Sinners, whom Divine vengeance uses not to spare or suffer long, Are murderers. God hath secured the lives of all men by special laws, Gen. 9.6. Whoso sheds men blood, by man shall his blood be shed.
God expresly commanded, That no satisfaction should be taken for the life of the murtherer, Numb. 35.31, 32, 33. and tells us, the land where murther is committed, cannot be purged but by the blood of him that shed it;
God expressly commanded, That no satisfaction should be taken for the life of the murderer, Numb. 35.31, 32, 33. and tells us, the land where murder is committed, cannot be purged but by the blood of him that shed it;
3. A third sort of sinners, which God in his Actual Providence, is ordinarily very quick with, are Persecutors. Persecution is a violent pursuit of another for the open profession of some necessary truth;
3. A third sort of Sinners, which God in his Actual Providence, is ordinarily very quick with, Are Persecutors. Persecution is a violent pursuit of Another for the open profession of Some necessary truth;
the Persecutors of the three children, and of the Prophet Daniel, had a law, or what in those Countreys, was equivalent, a decree of the Supreme Magistrate.
the Persecutors of the three children, and of the Prophet daniel, had a law, or what in those Countries', was equivalent, a Decree of the Supreme Magistrate.
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yet you rarely know God bear long with furious and individual perfecutors, whether they were Informers, Delators, Accusers or Judges; you know how quick God was with the accusers of the three children, and of Daniel.
yet you rarely know God bear long with furious and Individu perfecutors, whither they were Informers, Delators, Accusers or Judges; you know how quick God was with the accusers of the three children, and of daniel.
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The Providence of God in all times hath justified, and still doth so eminently justifie this Observation, that it were to abuse your patience, to enlarge far upon it;
The Providence of God in all times hath justified, and still does so eminently justify this Observation, that it were to abuse your patience, to enlarge Far upon it;
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4. A fourth sort of sinners, with whom the Providence of God is ordinarily very quick, is such as eminently affront, or do some eminent injury to their superiors.
4. A fourth sort of Sinners, with whom the Providence of God is ordinarily very quick, is such as eminently affront, or do Some eminent injury to their superiors.
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This is justified by all that I said before of the conspicuousness of Divine Providence, in the protection of those whom he hath set to rule over others. I gave you many instances.
This is justified by all that I said before of the conspicuousness of Divine Providence, in the protection of those whom he hath Set to Rule over Others. I gave you many instances.
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In short, mark it of whom you will, where some eminent affronts are by any offered to the publick government of a nation, especially where the rulers rule well,
In short, mark it of whom you will, where Some eminent affronts Are by any offered to the public government of a Nation, especially where the Rulers Rule well,
The Glory, Honour, Majesty, and Authority of God are things which he will not give unto others, which he will not prostitute to the sordid lusts of worms.
The Glory, Honour, Majesty, and authority of God Are things which he will not give unto Others, which he will not prostitute to the sordid Lustiest of worms.
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so those who are the first examples of sinning against a Divine Law, or who teach the world new kinds of sins and disorders, being the boldest affronters of the Divine Authority, usually are made more quick examples of Divine Vengeance:
so those who Are the First Examples of sinning against a Divine Law, or who teach the world new Kinds of Sins and disorders, being the Boldest affronters of the Divine authority, usually Are made more quick Examples of Divine Vengeance:
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and proceed quickly against them, how should his special Providence be manifested? 3. It is but reasonable, that God should make Persecutors quick examples of his vengeance,
and proceed quickly against them, how should his special Providence be manifested? 3. It is but reasonable, that God should make Persecutors quick Examples of his vengeance,
Now if God hath any glory from the publication of his Gospel, from the joynt-prayers and praises of his Saints, the persecutor that hindereth these, robbeth God of it,
Now if God hath any glory from the publication of his Gospel, from the joint-prayers and praises of his Saints, the persecutor that hindereth these, robbeth God of it,
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his business is to interrupt, disturb, and hinder the making known of Christ to poor souls, to hinder Gods Peoples joynt-praises of him, and prayers to him;
his business is to interrupt, disturb, and hinder the making known of christ to poor Souls, to hinder God's Peoples joynt-praises of him, and Prayers to him;
In truth it is the Image of God which the persecutor flies upon, and it is the holiness and righteousness of his brother, which he is not able to endure, seeing his own leud and abominable life condemned, by his neighbours more righteous conversation.
In truth it is the Image of God which the persecutor flies upon, and it is the holiness and righteousness of his brother, which he is not able to endure, seeing his own lewd and abominable life condemned, by his neighbours more righteous Conversation.
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and Mordecai after h• had ventured himself so signally in the cause of God, and saw the very gallows set up on which his great adversary thought to have had him hanged? For those rewards that are more inward,
and Mordecai After h• had ventured himself so signally in the cause of God, and saw the very gallows Set up on which his great adversary Thought to have had him hanged? For those rewards that Are more inward,
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how many instances might be given, of strange incomes of joy, and peace, and strength, with which the suffering servants of God have been rewarded so as their inward joy hath drowned their pain, quenched as it were the flame, &c. 2. In the rewards of such as have done some great and eminent service for God;
how many instances might be given, of strange incomes of joy, and peace, and strength, with which the suffering Servants of God have been rewarded so as their inward joy hath drowned their pain, quenched as it were the flame, etc. 2. In the rewards of such as have done Some great and eminent service for God;
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bearing some signal testimony against sin, as in the case of Phinehas who slew Zimri and Cosbi, Num. 25.11. or been faithful in some great service, in which others have made some great defection, as in the case of Caleb and Joshua, Num. 14.6.
bearing Some signal testimony against since, as in the case of Phinehas who slew Zimri and Cozbi, Num. 25.11. or been faithful in Some great service, in which Others have made Some great defection, as in the case of Caleb and joshua, Num. 14.6.
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God gave him and his posterity a present reward for the good service he had done against the house of Ahab; and he gave the King of Assyria a present reward for the service, wherewith he had made his Army to serve against Tyrus. The like observation might be made in many other cases,
God gave him and his posterity a present reward for the good service he had done against the house of Ahab; and he gave the King of Assyria a present reward for the service, wherewith he had made his Army to serve against Tyre. The like observation might be made in many other cases,
1. That this is but after the manner of men, to such as do signal and eminent services, to give both present and great rewards, for the encouragement of others:
1. That this is but After the manner of men, to such as doe signal and eminent services, to give both present and great rewards, for the encouragement of Others:
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where I confirmed to you, that by how much the more slowly vindicative justice proceedeth to the punishment of sin, by so much severer the punishment is when it cometh.
where I confirmed to you, that by how much the more slowly vindicative Justice Proceedeth to the punishment of since, by so much severer the punishment is when it comes.
It was the case you know of Ananias and Saphira. Thou maist be cut off in the very Act of Adultery, (It was the case, you know, of Zimri and Cosbi). Tremble therefore,
It was the case you know of Ananias and Sapphira. Thou Mayest be Cut off in the very Act of Adultery, (It was the case, you know, of Zimri and Cozbi). Tremble Therefore,
I Am proceeding yet in my Observations, upon the motions of Divine Providence (that which we call Actual Providence) in its administration of distributive Justice, both in the punishment of sinners,
I Am proceeding yet in my Observations, upon the motions of Divine Providence (that which we call Actual Providence) in its administration of distributive justice, both in the punishment of Sinners,
Observat. 18. (Which you may please to take thus) That the Providence of God, doth very ordinarily, with the punishments of this life, chastise the past, and pardoned sins of people.
Observation 18. (Which you may please to take thus) That the Providence of God, does very ordinarily, with the punishments of this life, chastise the past, and pardoned Sins of people.
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the first of David, the second Job. David, you know, had fallen into two grievous sins, Adultery with Bathsheba, and the murther of her Husband Ʋriah. God sendeth the Prophet Nathan, 2 Sam. 12. to David to convince him of his sin, who doth it by a Parable.
the First of David, the second Job. David, you know, had fallen into two grievous Sins, Adultery with Bathsheba, and the murder of her Husband Ʋriah. God sends the Prophet Nathan, 2 Sam. 12. to David to convince him of his since, who does it by a Parable.
v. 14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the Child also that is born unto thee shall surely dye.
v. 14. Howbeit, Because by this deed thou hast given great occasion to the enemies of the Lord to Blaspheme, the Child also that is born unto thee shall surely die.
The Child died, 2 Sam. 12.18. Amnon defloureth his Sister Thamar, and is slain by her Brother Absolon: 2 Sam. 13.14, 29. Absalom, Davids own Son, lieth with his Fathers Concubines, in the sight of all Israel. 2 Sam. 16.22.
The Child died, 2 Sam. 12.18. Amnon deflowereth his Sister Tamar, and is slave by her Brother Absalom: 2 Sam. 13.14, 29. Absalom, Davids own Son, lies with his Father's Concubines, in the sighed of all Israel. 2 Sam. 16.22.
Absolom is slain in a rebellion against his Father, &c. Nay, not only thus, but God punisheth David with horrors and terrors in his mind, with diseases in his body,
Absalom is slave in a rebellion against his Father, etc. Nay, not only thus, but God Punisheth David with horrors and terrors in his mind, with diseases in his body,
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as you may gather from Psal. 6. Psal. 51. and the rest of those Psalms, in which he expresseth his repentance. David prayeth Psal. 25.7. Remember not the sins of my youth, nor my transgressions.
as you may gather from Psalm 6. Psalm 51. and the rest of those Psalms, in which he Expresses his Repentance. David Prayeth Psalm 25.7. remember not the Sins of my youth, nor my transgressions.
and makest me to possess the sins of my youth, &c. Moses, and Aaron sinned against the Lord at the waters of Meribah: I do not think that any of you doubt,
and Makest me to possess the Sins of my youth, etc. Moses, and Aaron sinned against the Lord At the waters of Meribah: I do not think that any of you doubt,
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but when could we think to have paid the uttermost farthing? Satisfaction in our persons must be an endless work, the offended Justice being no less than infinite.
but when could we think to have paid the uttermost farthing? Satisfaction in our Persons must be an endless work, the offended justice being no less than infinite.
it bottometh them in Divine Love, it calleth them chastenings, and calleth them fatherly corrections, Heb. 12.6, 7, 8. We are bid not to despise the chastening of the Almighty;
it bottometh them in Divine Love, it calls them chastenings, and calls them fatherly corrections, Hebrew 12.6, 7, 8. We Are bid not to despise the chastening of the Almighty;
Now it is true, satisfaction is not consistent with the satisfaction of Christ; but corrections and fatherly chastisements, are consistent enough with the price which Christ hath paid,
Now it is true, satisfaction is not consistent with the satisfaction of christ; but corrections and fatherly chastisements, Are consistent enough with the price which christ hath paid,
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Hence are their penances and purgatory founded, but that is a very uncomfortable notion; and the more we look into it, the more dreadful it will appear.
Hence Are their penances and purgatory founded, but that is a very uncomfortable notion; and the more we look into it, the more dreadful it will appear.
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On the other side the Antinomians are as much almost on the other hand, denying the afflictions of Gods People, to be punishment of sins or judgments, when the Scripture so calls them.
On the other side the Antinomians Are as much almost on the other hand, denying the afflictions of God's People, to be punishment of Sins or Judgments, when the Scripture so calls them.
The truth lyes in the middle betwixt these two extreams, they are judgments, they are punishments of sin, but they are no legal demands of satisfaction, nor giving satisfaction.
The truth lies in the middle betwixt these two extremes, they Are Judgments, they Are punishments of since, but they Are no Legal demands of satisfaction, nor giving satisfaction.
All of that nature as to them was finished upon the cross: so that the afflictions of the People of God, their punishments for sin, have now both another name and notion, than satisfactions.
All of that nature as to them was finished upon the cross: so that the afflictions of the People of God, their punishments for since, have now both Another name and notion, than satisfactions.
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2. A second mistake upon which this objection is founded, is, That Christ by his death paid a price into the hands of his fathers justice for all temporal punishments due to man for sin,
2. A second mistake upon which this objection is founded, is, That christ by his death paid a price into the hands of his Father's Justice for all temporal punishments due to man for since,
the one they call the Covenant of Redemption, the other the Covenant of Grace, and that there are very different notions of the Covenant of Grace. For my own part, I see no need of asserting more than one Covenant, and that eternal, Isa. 42.6. This I take to be a paction from eternity, made betwixt the Father, the eternal Father, on the one part;
the one they call the Covenant of Redemption, the other the Covenant of Grace, and that there Are very different notions of the Covenant of Grace. For my own part, I see no need of asserting more than one Covenant, and that Eternal, Isaiah 42.6. This I take to be a paction from eternity, made betwixt the Father, the Eternal Father, on the one part;
and the Lord Jesus Christ on the other, wherein Christ Covenanted with his Father, that he would do his whole will for the redemption of his chosen ones, Psal. 40.7. Heb. 10.7. and that we by grace derived from him, should do what the father requires of us in order to our salvation, in respect of which he is said to be made the surety of a better Covenant, Heb. 7.22.
and the Lord jesus christ on the other, wherein christ Covenanted with his Father, that he would do his Whole will for the redemption of his chosen ones, Psalm 40.7. Hebrew 10.7. and that we by grace derived from him, should do what the father requires of us in order to our salvation, in respect of which he is said to be made the surety of a better Covenant, Hebrew 7.22.
The Father mutually Covenanted with his Son, that he would be well-pleased in him, that he would give him the souls for whom he should dye, that he might give them eternal life,
The Father mutually Covenanted with his Son, that he would be well-pleased in him, that he would give him the Souls for whom he should die, that he might give them Eternal life,
but neither did Christ ask of his Father, neither did his Father promise him on their behalf an immunity from temporal punishments, afflictions, or chastisements for sin.
but neither did christ ask of his Father, neither did his Father promise him on their behalf an immunity from temporal punishments, afflictions, or chastisements for since.
We cannot understand the terms of the Covenant of Grace, but from the Exhibition of it in Scripture, which was very various, sometimes more clearly, sometimes more darkly, to Adam, Noah, Abraham, David, &c. One of the fairest copies of it, I think is that to David, which we have, Psal. 89. from the 20, to the 35. v. Vers. 28. he tells him, That he will keep his mercy with him for evermore,
We cannot understand the terms of the Covenant of Grace, but from the Exhibition of it in Scripture, which was very various, sometime more clearly, sometime more darkly, to Adam, Noah, Abraham, David, etc. One of the Fairest copies of it, I think is that to David, which we have, Psalm 89. from the 20, to the 35. v. Vers. 28. he tells him, That he will keep his mercy with him for evermore,
and notwithstanding the blood of Christ, which was the blood of this Covenant; God hath yet a liberty to visit the transgressions of his people, even their past,
and notwithstanding the blood of christ, which was the blood of this Covenant; God hath yet a liberty to visit the transgressions of his people, even their past,
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or by acceptance of the satisfaction of his Son, as the blood of this Covenant to make an atonement and reconciliation for iniquity, should have barred himself of his liberty to punish the sins of his people:
or by acceptance of the satisfaction of his Son, as the blood of this Covenant to make an atonement and reconciliation for iniquity, should have barred himself of his liberty to Punish the Sins of his people:
It is reported of Zaleucus, a lawgiver amongst the Indians, that he should say, If God had not appointed that all should dye, it had been reasonable for men to have made a law in the case:
It is reported of Zaleucus, a lawgiver among the Indians, that he should say, If God had not appointed that all should die, it had been reasonable for men to have made a law in the case:
Give me leave to say, That death is so necessary, and afflictions are so wholesom for Christians, that they deserve rather to be reckoned amongst those things which Christ hath purchased for them,
Give me leave to say, That death is so necessary, and afflictions Are so wholesome for Christians, that they deserve rather to be reckoned among those things which christ hath purchased for them,
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but as it pleaseth God of his grace to reward the sufferings of his people, and the faith and patience of his people shewed in and under their sufferings with the greater glory.
but as it Pleases God of his grace to reward the sufferings of his people, and the faith and patience of his people showed in and under their sufferings with the greater glory.
This motion of Divine Providence in punishing with temporal punishments, past, and pardoned sins, even in the best of Gods People, appears exceeding reasonable.
This motion of Divine Providence in punishing with temporal punishments, past, and pardoned Sins, even in the best of God's People, appears exceeding reasonable.
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The Justice of God having taken a satisfaction in the blood of his Son, and been paid a price for the sins of his people, will not allow him to punish them with an eternal punishment;
The justice of God having taken a satisfaction in the blood of his Son, and been paid a price for the Sins of his people, will not allow him to Punish them with an Eternal punishment;
and will not leave thee altogether unpunished. You have the same again, Jer. 46.28. 2. It is reasonable (secondly) in order to the eternal salvation of their souls, 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world.
and will not leave thee altogether unpunished. You have the same again, Jer. 46.28. 2. It is reasonable (secondly) in order to the Eternal salvation of their Souls, 1 Cor. 11.32. When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
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When we look upon the holiness of a Job, and see him a man fearing God, and eschewing evil, and see such a person under sharp tryals of affliction, we are ready to startle at it,
When we look upon the holiness of a Job, and see him a man fearing God, and Eschewing evil, and see such a person under sharp trials of affliction, we Are ready to startle At it,
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But God is many ways to be justified. 1. Who liveth and sinneth not enough against God, to justifie the severest dispensations under which God exerciseth him?
But God is many ways to be justified. 1. Who lives and Sinneth not enough against God, to justify the Severest dispensations under which God Exerciseth him?
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2. If he did not, yet it is an ordinary thing, and very righteous for God, to write bitter things against his people for the sins of their youth, though past and pardoned.
2. If he did not, yet it is an ordinary thing, and very righteous for God, to write bitter things against his people for the Sins of their youth, though past and pardoned.
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And if neither of these could be seen as a meritorious cause, yet God hath a liberty by afflictions, to try the faith and patience of his people, (but that is not the subject of my present discourse).
And if neither of these could be seen as a meritorious cause, yet God hath a liberty by afflictions, to try the faith and patience of his people, (but that is not the Subject of my present discourse).
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and upholding of his poor creatures, and that he might be glorified by them in the fires, by the exercise of their faith and patience, &c. Ʋse 2. This speaketh loud to all, especially to young men, to take heed of presumptuous sinnings against God.
and upholding of his poor creatures, and that he might be glorified by them in the fires, by the exercise of their faith and patience, etc. Ʋse 2. This speaks loud to all, especially to young men, to take heed of presumptuous sinnings against God.
God did not make them to damn them, &c. God of old foresaw there would be a generation, that when they heard the words of his curse, would bless themselves in their hearts, saying, They should have peace,
God did not make them to damn them, etc. God of old foresaw there would be a generation, that when they herd the words of his curse, would bless themselves in their hearts, saying, They should have peace,
and the Lord shall blot out his name from under heaven, &c. But blessed be God there are not many of these in the age wherein we live, not many but will acknowledg an Heaven and an Hell,
and the Lord shall blot out his name from under heaven, etc. But blessed be God there Are not many of these in the age wherein we live, not many but will acknowledge an Heaven and an Hell,
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But friend, admit this were true, that thou hadst repentance in thy own hand, and that thou shouldest upon thy repentance obtain pardon of thy sins from God;
But friend, admit this were true, that thou Hadst Repentance in thy own hand, and that thou Shouldst upon thy Repentance obtain pardon of thy Sins from God;
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he may plague thee in thy own person, and plague thee in thy posterity; God had pardoned Davids sin, Nathan told him, The Lord had put away his iniquity,
he may plague thee in thy own person, and plague thee in thy posterity; God had pardoned Davids since, Nathan told him, The Lord had put away his iniquity,
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Gods hand was heavy upon him night and day, so as his moisture was turned into the drought of summer, Psal. 32. Who would not fear such kind of dispensations? Alas!
God's hand was heavy upon him night and day, so as his moisture was turned into the drought of summer, Psalm 32. Who would not Fear such kind of dispensations? Alas!
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or surfeits, which though they feel little of in the heat of their youth, they will be sure enough to feel in their bones when old age overtaketh them;
or Surfeits, which though they feel little of in the heat of their youth, they will be sure enough to feel in their bones when old age overtakes them;
there is a great deal of difference, betwixt being saved smoothly, and a being saved but through fire. O let me plead with you, who have little else to say,
there is a great deal of difference, betwixt being saved smoothly, and a being saved but through fire. Oh let me plead with you, who have little Else to say,
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Ʋse. 3. But (that I may shut up this discourse) what you have heard upon this Observation, may offer the best of us, some matter, which possibly, we have not thought of;
Ʋse. 3. But (that I may shut up this discourse) what you have herd upon this Observation, may offer the best of us, Some matter, which possibly, we have not Thought of;
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so it is possible, that our former sins may have so provoked God, as notwithstanding our repentance and conversion, God may be resolved, that we shall smart in the flesh,
so it is possible, that our former Sins may have so provoked God, as notwithstanding our Repentance and conversion, God may be resolved, that we shall smart in the Flesh,
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he had sinned by unrighteousness, cruelty and injustice; oppressing his subjects, griping the poor, &c. Daniel adviseth him, to break off his sins by righteousness, and his iniquities, by shewing mercy to the poor,
he had sinned by unrighteousness, cruelty and injustice; oppressing his subject's, gripping the poor, etc. daniel adviseth him, to break off his Sins by righteousness, and his iniquities, by showing mercy to the poor,
and more particularly, I am recommending to your observation, some things relating to its motions in the distributions of Rewards, and Punishments. I shall offer one thing more of this nature.
and more particularly, I am recommending to your observation, Some things relating to its motions in the distributions of Rewards, and Punishments. I shall offer one thing more of this nature.
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of the Magistrates upon the people, &c. And so on the contrary, to reward the good and righteous actions of Parents unto their posterity, &c. In the prosecution of this, keeping my method,
of the Magistrates upon the people, etc. And so on the contrary, to reward the good and righteous actions of Parents unto their posterity, etc. In the prosecution of this, keeping my method,
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And God heard their groaning, and God remembred his Covenant, with Abraham, and with Isaac, and with Jacob, Exod. 2.24. Lev. 26.42. Then will I remember my Covenant with Jacob, and also my Covenant with Isaac;
And God herd their groaning, and God remembered his Covenant, with Abraham, and with Isaac, and with Jacob, Exod 2.24. Lev. 26.42. Then will I Remember my Covenant with Jacob, and also my Covenant with Isaac;
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and also my Covenant with Abraham will I remember, and I will remember the Land. Hence it was that the Jews gloried so much, that They had Abraham to their Father:
and also my Covenant with Abraham will I Remember, and I will Remember the Land. Hence it was that the jews gloried so much, that They had Abraham to their Father:
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It is plain concerning David, from a multitude of Scriptures, 1 Kings 11.11. God threatning to rend away the Kingdom of Solomon, tells him, that for David his servants sake, he will not do it in his days;
It is plain Concerning David, from a multitude of Scriptures, 1 Kings 11.11. God threatening to rend away the Kingdom of Solomon, tells him, that for David his Servants sake, he will not do it in his days;
and v. 12. For David his servants sake, he would give one tribe to his Son. So again, v. 32, 34. and 2 Kings 8.19. Yet the Lord would not destroy Judah for Davids sake. 2 Kings 19.34. I will defend this City, save it for my own sake, and for my servant Davids sake;
and v. 12. For David his Servants sake, he would give one tribe to his Son. So again, v. 32, 34. and 2 Kings 8.19. Yet the Lord would not destroy Judah for Davids sake. 2 Kings 19.34. I will defend this city, save it for my own sake, and for my servant Davids sake;
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hence the Psalmist prayeth, Psal. 132.10. For thy servant Davids sake, turn not away the face of thine Anointed, and so in many other texts of Scripture.
hence the Psalmist Prayeth, Psalm 132.10. For thy servant Davids sake, turn not away the face of thine Anointed, and so in many other texts of Scripture.
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The case as to punishments, hath yet a far more plentiful evidence from holy Writ, Exod. 17.8, 9. Amalek smote Israel when they came out of Egypt. God revengeth this sin upon their children, and posterity.
The case as to punishments, hath yet a Far more plentiful evidence from holy Writ, Exod 17.8, 9. Amalek smote Israel when they Come out of Egypt. God revenges this since upon their children, and posterity.
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both Ox and Sheep, and Camel, and Ass. God in the second Commandment saith, that he is a jealous God, visiting the iniquities of the Fathers upon the Children,
both Ox and Sheep, and Camel, and Ass God in the second Commandment Says, that he is a jealous God, visiting the iniquities of the Father's upon the Children,
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but I will rend it out of the hand of thy Son; he accordingly did, 1 King. 12.16. Jeroboam, you know, had the part God rent from the house of David. He setteth up idolatry. God threatneth, 1 King. 14.9. that because of this, he would destroy Jeroboams house;
but I will rend it out of the hand of thy Son; he accordingly did, 1 King. 12.16. Jeroboam, you know, had the part God rend from the house of David. He sets up idolatry. God threatens, 1 King. 14.9. that Because of this, he would destroy Jeroboams house;
as a man taketh away dung till it be gone. Now observe, how the Actual Providence of God fulfils this, 1 King. 15.25. Nadab, Jeroboams son succeedeth; he reigneth but two years;
as a man Takes away dung till it be gone. Now observe, how the Actual Providence of God fulfils this, 1 King. 15.25. Nadab, Jeroboams son succeedeth; he Reigneth but two Years;
but it plainly proveth, that in Nadab, and the rest of his families punishment, there was a special consideration of Jeroboams sins: Baasha doth as wickedly as Jeroboam. God sends Jehu the Prophet, who threatneth him, that the Lord would take away his posterity, and the posterity of his house;
but it plainly Proves, that in Nadab, and the rest of his families punishment, there was a special consideration of Jeroboams Sins: Baasha does as wickedly as Jeroboam. God sends Jehu the Prophet, who threatens him, that the Lord would take away his posterity, and the posterity of his house;
Elah his son succeeds him, and reigneth two years, as bad a man as his Father, 1 Kings 16.8, 9, 10. Zimri, one of his Captains slayeth him, being drunk.
Elah his son succeeds him, and Reigneth two Years, as bad a man as his Father, 1 Kings 16.8, 9, 10. Zimri, one of his Captains slays him, being drunk.
God in the same Chapter, v. 21. threatned him, because he had sold himself to work evil in the sight of the Lord, that he would bring evil upon him, and take away his posterity;
God in the same Chapter, v. 21. threatened him, Because he had sold himself to work evil in the sighed of the Lord, that he would bring evil upon him, and take away his posterity;
In the next Chapter you shall read that Ahab was killed in the battle at Ramoth Gilead. Ahaziah succeedeth him, 1 Kings 22.40. Ahaziah dieth an untimely death, occasioned by a fall from a window;
In the next Chapter you shall read that Ahab was killed in the battle At Ramoth Gilead. Ahaziah succeedeth him, 1 Kings 22.40. Ahaziah Dieth an untimely death, occasioned by a fallen from a window;
v. 17. he was slain by Jehu, 2 Kings 9. ch. 10. Seventy sons more of his were slain by the men of Samaria, at the command of Jehu. and v. 17. When he came to Samaria, he slew all that remained to Ahab in Samaria, till he had destroyed him, according to the saying of the Lord, which he spake to Elijah.
v. 17. he was slave by Jehu, 2 Kings 9. changed. 10. Seventy Sons more of his were slave by the men of Samaria, At the command of Jehu. and v. 17. When he Come to Samaria, he slew all that remained to Ahab in Samaria, till he had destroyed him, according to the saying of the Lord, which he spoke to Elijah.
Jehu succeedeth in the Kingdom, he slew the Priests, and worshippers of Baal; and turned the house of Baal into a draught-house, 2 Kings 10.25, 26, 27, 28. For this God rewardeth both him and his posterity, with a Crown and a Throne, 2 Kings 10.30.
Jehu succeedeth in the Kingdom, he slew the Priests, and worshippers of Baal; and turned the house of Baal into a draughthouse, 2 Kings 10.25, 26, 27, 28. For this God Rewardeth both him and his posterity, with a Crown and a Throne, 2 Kings 10.30.
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But he yet kept up the idolatry of Jeroboam, 2 Kings 10.29. for this, God not only punished him, in his life time, 2 Kings 10.32, 33. But threatens to avenge the blood of Jesreel upon the house of Jehu. Hosea 1.4. which came to pass an hundred years after, in the fourth Generation.
But he yet kept up the idolatry of Jeroboam, 2 Kings 10.29. for this, God not only punished him, in his life time, 2 Kings 10.32, 33. But threatens to avenge the blood of Jesreel upon the house of Jehu. Hosea 1.4. which Come to pass an hundred Years After, in the fourth Generation.
Thus you see this was Gods constant course of Providence, with the several families of the Kings of Israel. For the sin of Eli, 1 Sam. 2.27. God threatneth him, that because he had honoured his sons above God.
Thus you see this was God's constant course of Providence, with the several families of the Kings of Israel. For the since of Eli, 1 Sam. 2.27. God threatens him, that Because he had honoured his Sons above God.
And we shall find this done, not only in natural Relates and Correlates; Such are Fathers and Children, of which I have given you plentiful instances;
And we shall find this done, not only in natural Relates and Correlates; Such Are Father's and Children, of which I have given you plentiful instances;
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but in such as are moral Relations. Sometimes we shall find the people punished for the Rulers sin. Thus it was in the case of David, he numbred the people, the people were plagued for it.
but in such as Are moral Relations. Sometime we shall find the people punished for the Rulers since. Thus it was in the case of David, he numbered the people, the people were plagued for it.
So in the case of Jeroboam, and Baasha, and Ahab; they set up their idolatry; the people were destroyed, Hosea 5.11. Ephraim is oppressed, and broken in judgement, because he willingly walked after the Commandment, (a Text worth the studying by many Divines in our age).
So in the case of Jeroboam, and Baasha, and Ahab; they Set up their idolatry; the people were destroyed, Hosea 5.11. Ephraim is oppressed, and broken in judgement, Because he willingly walked After the Commandment, (a Text worth the studying by many Divines in our age).
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Again, you shall find it done, when the original guilt was in the people: this was the case of the Israelites, when they made the Golden-calf, Exod. 32.22.
Again, you shall find it done, when the original guilt was in the people: this was the case of the Israelites, when they made the Golden-calf, Exod 32.22.
Eli was thus (as you have heard) punished in his posterity, for not duly punishing his Sons; David for numbring the people: but the more eminent sins, which you read of in Scripture thus punished, are;
Eli was thus (as you have herd) punished in his posterity, for not duly punishing his Sons; David for numbering the people: but the more eminent Sins, which you read of in Scripture thus punished, Are;
1. Corruption in the worship of God, and especially Idolatry, (which is the highest sin in that kind) This is verified in the instance of the punishment,
1. Corruption in the worship of God, and especially Idolatry, (which is the highest since in that kind) This is verified in the instance of the punishment,
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2. Blood, Cruelty and Oppression, and especially the blood of righteous men. God Numb. 35. commands that no satisfaction should be taken for the life of the murderer;
2. Blood, Cruelty and Oppression, and especially the blood of righteous men. God Numb. 35. commands that no satisfaction should be taken for the life of the murderer;
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This was the case of Saul, he had shed the blood of the Gibeonites; for this, vengeance came in a famine upon all Israel, and particularly upon his family.
This was the case of Saul, he had shed the blood of the Gibeonites; for this, vengeance Come in a famine upon all Israel, and particularly upon his family.
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hence ariseth the distinction of punishment, into that which is Corporal, and that which is Spiritual; that which is Temporal, and that which is Eternal. Now I do not think, that God punisheth the souls of succeeding generations, not going on in the same,
hence arises the distinction of punishment, into that which is Corporal, and that which is Spiritual; that which is Temporal, and that which is Eternal. Now I do not think, that God Punisheth the Souls of succeeding generations, not going on in the same,
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nor the father the iniquity of the child. As also that Jer. 31.29. They shall not use this Proverb, The Fathers have eaten sour grapes, and the childrens teeth are set on edge:
nor the father the iniquity of the child. As also that Jer. 31.29. They shall not use this Proverb, The Father's have eaten sour grapes, and the Children's teeth Are Set on edge:
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All souls are Gods, and derive immediately from him. One thing which is said by Divines, in maintenance of the justice of God, in this dispensation, is this, That children are the goods of their parents,
All Souls Are God's, and derive immediately from him. One thing which is said by Divines, in maintenance of the Justice of God, in this Dispensation, is this, That children Are the goods of their Parents,
so that if the threatning be to be limited, only to those children who persist in the hatred of God, the promise also must be expounded only of those thousands that love God: and it would rather have been, that he would shew mercy to the third and fourth generation, of those that love God.
so that if the threatening be to be limited, only to those children who persist in the hatred of God, the promise also must be expounded only of those thousands that love God: and it would rather have been, that he would show mercy to the third and fourth generation, of those that love God.
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God promiseth to defer it, but tells him it should come in his sons days. v. 29. Ahaziah succeedeth him, and dyed by a fall; Jehoram, or Joram succeedeth him:
God promises to defer it, but tells him it should come in his Sons days. v. 29. Ahaziah succeedeth him, and died by a fallen; jehoram, or Jhoram succeedeth him:
then it began to work, Jehu slayeth him, and also all the family of Ahab. God threatned Jeroboam; but because there was good found in his young son Abijam, it fell not on him: 1 Kings 14.7, 8, 9, 16. but in his Grand-childs time it came.
then it began to work, Jehu slays him, and also all the family of Ahab. God threatened Jeroboam; but Because there was good found in his young son Abijah, it fell not on him: 1 Kings 14.7, 8, 9, 16. but in his Grandchilds time it Come.
and again, Jer. 31.29, 30. Every one shall dye for his own iniquity; every man that eateth the sowre grape, his teeth shall be set on edge. But I beseech you observe,
and again, Jer. 31.29, 30. Every one shall die for his own iniquity; every man that Eateth the sour grape, his teeth shall be Set on edge. But I beseech you observe,
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Hezekiah was thus threatned for shewing the hid treasures to the King of Babylons servants. 2 Kings 20.17. Josiah was his Grand-child, the third generation from Hezekiah; he humbled himself, and God yet deferred it.
Hezekiah was thus threatened for showing the hid treasures to the King of Babylons Servants. 2 Kings 20.17. Josiah was his Grandchild, the third generation from Hezekiah; he humbled himself, and God yet deferred it.
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We find this vengeance taken off from Abijam, by some good thing found in him, put off in Ahabs time by his (though hypocritical) humiliation, by Josiahs real humiliation.
We find this vengeance taken off from Abijah, by Some good thing found in him, put off in Ahabs time by his (though hypocritical) humiliation, by Josiahs real humiliation.
therefore will I measure their former work into their bosome, Isaiah 65.6, 7. This was the case of the Jews, Matth. 23.35. They continued shedding the blood of Prophets, and righteous men, and added to it the blood of Christ; and they continued still in their blasphemies against Christ.
Therefore will I measure their former work into their bosom, Isaiah 65.6, 7. This was the case of the jews, Matthew 23.35. They continued shedding the blood of prophets, and righteous men, and added to it the blood of christ; and they continued still in their Blasphemies against christ.
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and the vengeance of God to this day continueth upon them, and God is this day visiting upon them their iniquities, and the iniquities of their Fathers together.
and the vengeance of God to this day Continueth upon them, and God is this day visiting upon them their iniquities, and the iniquities of their Father's together.
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I have but one thing more to do, before I come to the practical application of this observation, that is, to reconcile this motion of Divine Providence, to the justice and goodness of God,
I have but one thing more to do, before I come to the practical application of this observation, that is, to reconcile this motion of Divine Providence, to the Justice and Goodness of God,
Now the work of the Father, is not the work of the Child; how then cometh it to be recompensed to the Child? much less doth it seem to comport with the goodness of God, to visit the iniquity of the Father upon the child;
Now the work of the Father, is not the work of the Child; how then comes it to be recompensed to the Child? much less does it seem to comport with the Goodness of God, to visit the iniquity of the Father upon the child;
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to take away the estates of Children, for the treasons of Parents, for the debts of Parents, &c. How ordinarily in war do innocent Children suffer for their Parents? yet as to man the law of God is plain, Deut. 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the parents;
to take away the estates of Children, for the treasons of Parents, for the debts of Parents, etc. How ordinarily in war do innocent Children suffer for their Parents? yet as to man the law of God is plain, Deuteronomy 24.16. The Father's shall not be put to death for the children, neither shall the children be put to death for the Parents;
2. The justice of God is sufficiently cleared in this, That God never punisheth any for the sin of their correlate, in whom there is not personal guilt enough, to justifie God in that proceeding.
2. The Justice of God is sufficiently cleared in this, That God never Punisheth any for the since of their correlate, in whom there is not personal guilt enough, to justify God in that proceeding.
thus Aquinas solveth this difficulty, Filii sunt res parentum. Thus the learned Rivet saith, children have in them aliquid parentis; indeed that is something more, children are not only the portion,
thus Aquinas solveth this difficulty, Sons sunt Rest Parents. Thus the learned Rivet Says, children have in them Aliquid parentis; indeed that is something more, children Are not only the portion,
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but how are their parents punished in them when they are dead, before vengeance cometh upon the child? Answ. The fear of it all their life-time is a punishment.
but how Are their Parents punished in them when they Are dead, before vengeance comes upon the child? Answer The Fear of it all their lifetime is a punishment.
what have we to say to it? If we ought to lay down our lives for our brethren (as St. John determines), certainly if God calls children to it, they ought to be willing to lay down their lives for their parents,
what have we to say to it? If we ought to lay down our lives for our brothers (as Saint John determines), Certainly if God calls children to it, they ought to be willing to lay down their lives for their Parents,
and that his dialect) in this particular, saith, that Physitians use to bleed the arm for a pain in the head, and by a parity of reason, so excuseth the Divine Justice.
and that his dialect) in this particular, Says, that Physicians use to bleed the arm for a pain in the head, and by a parity of reason, so excuseth the Divine justice.
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6. Lastly, (saith Augustine) God by this means doth maintain discipline, and keep up his authority and government in states, in the world, in his Church, in particular families.
6. Lastly, (Says Augustine) God by this means does maintain discipline, and keep up his Authority and government in states, in the world, in his Church, in particular families.
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when by it a discipline and government is kept up in the Universe, and by it many greater disorders and wickednesses are prevented? Sinners are terrified,
when by it a discipline and government is kept up in the Universe, and by it many greater disorders and Wickednesses Are prevented? Sinners Are terrified,
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and the thoughts of the miseries their children may feel for their sins, may affright those who would adventure their own skins, and necks, and souls too.
and the thoughts of the misery's their children may feel for their Sins, may affright those who would adventure their own skins, and necks, and Souls too.
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so Jehu did, so Assyria did, so Nebuchadnezzar did, he made his Army to do a great service against Tyre. 2. If you cannot find that, enquire if he were not a descendent from some that had done some such service.
so Jehu did, so Assyria did, so Nebuchadnezzar did, he made his Army to do a great service against Tyre. 2. If you cannot find that, inquire if he were not a descendent from Some that had done Some such service.
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God did not reward any personal vertue in him, but he rewarded the service which his Grandfather Jehu had done against the house of Ahab. The prosperity therefore of wicked men should not trouble us,
God did not reward any personal virtue in him, but he rewarded the service which his Grandfather Jehu had done against the house of Ahab. The Prosperity Therefore of wicked men should not trouble us,
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Ʋse 2. In the second place, This may serve to rectifie the mistakes of those who may be under a temptation to say with David, That they have washed their hands in vain,
Ʋse 2. In the second place, This may serve to rectify the mistakes of those who may be under a temptation to say with David, That they have washed their hands in vain,
1. Is it nothing, that he who feareth God and worketh righteousness is accepted of him? And that you have as to this the continual feast of a good conscience;
1. Is it nothing, that he who fears God and works righteousness is accepted of him? And that you have as to this the continual feast of a good conscience;
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no recoilings of your own breast, no sowre reflections from thence? surely this is something, you have Christs peace, when-as to the wicked there is no peace.
no recoilings of your own breast, no sour reflections from thence? surely this is something, you have Christ peace, When-as to the wicked there is no peace.
2. If your sufferings be any testimony for Christ, are they not rewards in themselves? doth not the Lord honour that person whom he calleth out to be a witness for his name? few are called to suffer for Christ.
2. If your sufferings be any testimony for christ, Are they not rewards in themselves? does not the Lord honour that person whom he calls out to be a witness for his name? few Are called to suffer for christ.
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there are many arguments to be used to defame sin, and to disswade from it. To them all let this be added, the curse which sin entails upon our posterity:
there Are many Arguments to be used to defame since, and to dissuade from it. To them all let this be added, the curse which since entails upon our posterity:
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he must be a very debauched person that hath no regard to his posterity, every one almost is careful to lay up something for his children, take heed of laying up a treasure of Divine wrath for them. If you will not regard your own bodies, the peace of your own breasts, nor your eternal welfare:
he must be a very debauched person that hath no regard to his posterity, every one almost is careful to lay up something for his children, take heed of laying up a treasure of Divine wrath for them. If you will not regard your own bodies, the peace of your own breasts, nor your Eternal welfare:
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It is a terrible Meditation, to consider how many the threatnings of God against children are for the parents sins, Job 5.3, 4. Eliphaz saith, I have seen the foolish taking root,
It is a terrible Meditation, to Consider how many the threatenings of God against children Are for the Parents Sins, Job 5.3, 4. Eliphaz Says, I have seen the foolish taking root,
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. And again, Job 17.5. He that speaketh flattery to his friends, even the eyes of his children shall fail;
His children Are Far from safety, and they Are crushed in the gate, neither is there any to deliver them. And again, Job 17.5. He that speaks flattery to his Friends, even the eyes of his children shall fail;
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the triumphing of the wicked is but short, and the joy of the hypocrite is but for a moment, Job 5.20. vers. 10. His children shall seek to please the poor, and his hands shall restore their goods. And Job 21.19. speaking of the wicked, he saith, God layeth up iniquity for his children.
the triumphing of the wicked is but short, and the joy of the hypocrite is but for a moment, Job 5.20. vers. 10. His children shall seek to please the poor, and his hands shall restore their goods. And Job 21.19. speaking of the wicked, he Says, God Layeth up iniquity for his children.
David, who was a Prophet, and by the spirit of Prophecy, did but see and foretel what should come to pass, having to do with wicked and deceitful men, who, Psal. 109.2, 3, 4, 5. opened their mouths against him,
David, who was a Prophet, and by the Spirit of Prophecy, did but see and foretell what should come to pass, having to doe with wicked and deceitful men, who, Psalm 109.2, 3, 4, 5. opened their mouths against him,
In the threatning against Babel you find these words, Prepare slaughter for his children, for the iniquities of their fathers, that they do not rise,
In the threatening against Babel you find these words, Prepare slaughter for his children, for the iniquities of their Father's, that they do not rise,
or some eminent corruptions in worship, &c. Now should not this lay a law upon parents, who are so sollicitous for the good and prosperity of their children when they shall not be? God layeth up the iniquities of parents many times for their children.
or Some eminent corruptions in worship, etc. Now should not this lay a law upon Parents, who Are so solicitous for the good and Prosperity of their children when they shall not be? God Layeth up the iniquities of Parents many times for their children.
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Ʋse 4. This observation calleth aloud to those that are children descended from wicked and ungodly parents, (it may be the case of some that are before me) to be humbled for the sins of their parents and predecessors.
Ʋse 4. This observation calls aloud to those that Are children descended from wicked and ungodly Parents, (it may be the case of Some that Are before me) to be humbled for the Sins of their Parents and predecessors.
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Daniel in his humiliation, chap 9. vers. 16. forgets not this, Because for our sins, and the iniquity of our fathers, Hierusalem hath been made a reproach. The Church complaineth, Lam. 5.7. Our fathers have sinned, and are not, and we have born their iniquity.
daniel in his humiliation, chap 9. vers. 16. forgets not this, Because for our Sins, and the iniquity of our Father's, Jerusalem hath been made a reproach. The Church Complaineth, Lam. 5.7. Our Father's have sinned, and Are not, and we have born their iniquity.
Is there any here whose heart it may be is otherwise, but they have had a Father or Predecessor, who hath been a cruel bloody man, a persecutor of the People of God,
Is there any Here whose heart it may be is otherwise, but they have had a Father or Predecessor, who hath been a cruel bloody man, a persecutor of the People of God,
Such a one did evil, and walked in the steps of his Father, in all the sins of his Fathers, &c. you shall constantly observe that it is set as a mark of dishonour upon those that did so,
Such a one did evil, and walked in the steps of his Father, in all the Sins of his Father's, etc. you shall constantly observe that it is Set as a mark of dishonour upon those that did so,
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Ʋse 5. In the last place, This observation layeth upon us all a new engagement to holiness and serviceableness to God in the stations in which the Lord hath set us.
Ʋse 5. In the last place, This observation Layeth upon us all a new engagement to holiness and serviceableness to God in the stations in which the Lord hath Set us.
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and so to conduct the children of Israel out of Egypt. Moses saith to God, Exod. 3.11. Who am I that I should go unto Pharaoh, and that I should bring the children of Israel out of Egypt.
and so to conduct the children of Israel out of Egypt. Moses Says to God, Exod 3.11. Who am I that I should go unto Pharaoh, and that I should bring the children of Israel out of Egypt.
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God saith, vers. 12. I will be with thee. Again, chap. 4.10. Moses excuseth himself, that he was not eloquent, but slow of speech, and of a slow tongue:
God Says, vers. 12. I will be with thee. Again, chap. 4.10. Moses excuseth himself, that he was not eloquent, but slow of speech, and of a slow tongue:
When God called David to the Kingdom, what a spirit of government did God give him? What courage and valour, that coming from keeping of sheep, he durst adventure to encounter Goliah? Concerning Solomon the case is plain, 1 King. 3.8, 9. he begged of God a wise and understanding heart to judg his people.
When God called David to the Kingdom, what a Spirit of government did God give him? What courage and valour, that coming from keeping of sheep, he durst adventure to encounter Goliath? Concerning Solomon the case is plain, 1 King. 3.8, 9. he begged of God a wise and understanding heart to judge his people.
Behold I have put my words into thy mouth, vers. 7, 8. The like you have concerning Ezekiel, Ezek. 2. The like you find upon Christs sending out the seventy and the twelve.
Behold I have put my words into thy Mouth, vers. 7, 8. The like you have Concerning Ezekielem, Ezekiel 2. The like you find upon Christ sending out the seventy and the twelve.
I answer, It lyes in two things: 1. An inclination, or willingness to it. 2. A fittedness or preparedness for it. 1. An inclination or willingness to it.
I answer, It lies in two things: 1. an inclination, or willingness to it. 2. A fittedness or preparedness for it. 1. an inclination or willingness to it.
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Indeed Gods first call of a person to a work, doth not always meet with a willing mind, it did not in Moses, in Jeremy, in Saul; but God always makes those willing whom he calls to any service;
Indeed God's First call of a person to a work, does not always meet with a willing mind, it did not in Moses, in Jeremiah, in Saul; but God always makes those willing whom he calls to any service;
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for the ministry is necessary, not only courage and wisdom, but knowledg, utterance, &c. a sound understanding in the holy Scriptures, which he is to open to the people, and apply to their consciences;
for the Ministry is necessary, not only courage and Wisdom, but knowledge, utterance, etc. a found understanding in the holy Scriptures, which he is to open to the people, and apply to their Consciences;
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Was filled with the spirit of God in wisdom, and in understanding, and in knowledg, and in all manner of workmanship, and to devise curious works, to work in gold,
Was filled with the Spirit of God in Wisdom, and in understanding, and in knowledge, and in all manner of workmanship, and to devise curious works, to work in gold,
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And indeed this working of Providence seemeth so reasonable, that the contrary cannot be supposed without a blasphemous impeachment of the wisdom of God.
And indeed this working of Providence seems so reasonable, that the contrary cannot be supposed without a blasphemous impeachment of the Wisdom of God.
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Which of us unless surprized by our own ignorance, or over-born with some foolish lust or passion of our own, would set any person about our work, that is in nothing fit for it? Indeed our reasonable nature will not allow us wilfully to commit such a mistake;
Which of us unless surprised by our own ignorance, or overborne with Some foolish lust or passion of our own, would Set any person about our work, that is in nothing fit for it? Indeed our reasonable nature will not allow us wilfully to commit such a mistake;
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and I say, but to suppose the contrary concerning God, were either to suppose, that God was surprized with some ignorance, or biassed with some passion, or did that which no reasonable creature would do. But here ariseth a question. Quest.
and I say, but to suppose the contrary Concerning God, were either to suppose, that God was surprised with Some ignorance, or biased with Some passion, or did that which no reasonable creature would do. But Here arises a question. Quest.
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and in relations, which they are in no measure fit or qualified for, are great evils to the world, and these evils are not in Nations and Cities without Gods permission and sufferance.
and in relations, which they Are in no measure fit or qualified for, Are great evils to the world, and these evils Are not in nations and Cities without God's permission and sufferance.
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For Magistrates, if he doth not give them men according to Gods own heart, such as David and Solomon; yet he gives them such men whom he hath fitted with a sutable spirit to their work, that whatever they be as men, are good governours, men of valour and courage, men of prudence and conduct, that know how to manage affairs of state.
For Magistrates, if he does not give them men according to God's own heart, such as David and Solomon; yet he gives them such men whom he hath fitted with a suitable Spirit to their work, that whatever they be as men, Are good Governors, men of valour and courage, men of prudence and conduct, that know how to manage affairs of state.
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When God hath a contrary design to chastise and afflict a people, and to punish men for their sins, he suffers such to come in either by election or succession, as are no ways fitted for the duties of those great relations.
When God hath a contrary Design to chastise and afflict a people, and to Punish men for their Sins, he suffers such to come in either by election or succession, as Are no ways fitted for the duties of those great relations.
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as qualifie and capacitate them for the work and relation to which God calleth them: and this he doth by way of efficiency, pouring out his spirit upon such persons;
as qualify and capacitate them for the work and Relation to which God calls them: and this he does by Way of efficiency, pouring out his Spirit upon such Persons;
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and such as are able to teach others, to reveal the whole Counsel of God to them, to speak a word in season to the souls that are weary, to bind up the broken in heart, &c. But when he hath designs to chasten and scourge any people, he suffereth such to get into the Ministry, as are described, Isa. 56.10.
and such as Are able to teach Others, to reveal the Whole Counsel of God to them, to speak a word in season to the Souls that Are weary, to bind up the broken in heart, etc. But when he hath designs to chasten and scourge any people, he suffers such to get into the Ministry, as Are described, Isaiah 56.10.
Blind and ignorant watchmen, dumb dogs, that cannot bark, sleeping, lying down to slumber, greedy dogs which can never have enough, shepheards that cannot understand, &c. you have this, Isa. 1.25, 26. And I will turn my hand upon thee,
Blind and ignorant watchmen, dumb Dogs, that cannot bark, sleeping, lying down to slumber, greedy Dogs which can never have enough, shepherds that cannot understand, etc. you have this, Isaiah 1.25, 26. And I will turn my hand upon thee,
and what followeth? And I will restore thy Judges as at the first, and thy Counsellors as at the beginning, afterward thou shalt be called the City of righteousness:
and what follows? And I will restore thy Judges as At the First, and thy Counsellors as At the beginning, afterwards thou shalt be called the city of righteousness:
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That when the Providence of God is moving in a way of mercy, towards any Nation, Church or Family; he sets persons in relations to them, and calleth them to work in them, whom he hath fitted,
That when the Providence of God is moving in a Way of mercy, towards any nation, Church or Family; he sets Persons in relations to them, and calls them to work in them, whom he hath fitted,
but such as will (as the Prophet Amos expresseth it) sell the needy for a pair of shooes, and the poor for a piece of silver, and suffereth Ministers to rise up and be allowed, that are blind, dumb, ignorant, greedy, indeed not fitted at all for their work,
but such as will (as the Prophet Amos Expresses it) fell the needy for a pair of shoes, and the poor for a piece of silver, and suffers Ministers to rise up and be allowed, that Are blind, dumb, ignorant, greedy, indeed not fitted At all for their work,
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but only fitted for Gods design, to be a scourge and a plague to the people, amongst whom they go to seduce them, to tear, to rend, and to devour them:
but only fitted for God's Design, to be a scourge and a plague to the people, among whom they go to seduce them, to tear, to rend, and to devour them:
Ʋse 1. In the first place, This observation affordeth us another sign of the times. I observed to you before, that we have generally a curiosity to know what shall come to pass in future times,
Ʋse 1. In the First place, This observation affords us Another Signen of the times. I observed to you before, that we have generally a curiosity to know what shall come to pass in future times,
Observe but in the state who are in the places of Magistrates, whether they be men of wisdom, and knowledge, of justice, and righteousness, or men of little wisdom, rash and inconsiderate men, men of little knowledge, men that will take bribes,
Observe but in the state who Are in the places of Magistrates, whither they be men of Wisdom, and knowledge, of Justice, and righteousness, or men of little Wisdom, rash and inconsiderate men, men of little knowledge, men that will take Bribes,
Whether they be men that are able and faithful to teach, skilled in the words of righteousness, able to open and apply the holy Scriptures to the hearts and Consciences of people, to pray and to pour out their souls unto God in supplications:
Whither they be men that Are able and faithful to teach, skilled in the words of righteousness, able to open and apply the holy Scriptures to the hearts and Consciences of people, to pray and to pour out their Souls unto God in supplications:
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In like manner, look into families, look upon particular persons; observe what manner of persons are in the relations of Husbands, Wives, Parents, Children;
In like manner, look into families, look upon particular Persons; observe what manner of Persons Are in the relations of Husbands, Wives, Parents, Children;
Ʋse 2. Hence (again) in the second place, each one may make a judgement of himself, whether God hath called him to this or that work, this or that Relation. A man can have little comfort in any relation, to which he cannot see himself called of God; be it Magistracy or Ministry, or any other Relation,
Ʋse 2. Hence (again) in the second place, each one may make a judgement of himself, whither God hath called him to this or that work, this or that Relation. A man can have little Comfort in any Relation, to which he cannot see himself called of God; be it Magistracy or Ministry, or any other Relation,
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when we see God calling us to it, we may look for Gods blessing upon us in it, ay and we may, in that case also expect Gods protection; his standing by us,
when we see God calling us to it, we may look for God's blessing upon us in it, ay and we may, in that case also expect God's protection; his standing by us,
I will be with you, it is what God said to Jeremiah, to Ezechiel. What Christ said to his Apostles, I will (saith he) be with you to the end of the world;
I will be with you, it is what God said to Jeremiah, to Ezechiel. What christ said to his Apostles, I will (Says he) be with you to the end of the world;
and those who cannot find themselves fitted of God for the work and acts of that Relation wherein they are, may conclude, that though they be not in that station without God; yet God hath nothing further to do with them in their station,
and those who cannot find themselves fitted of God for the work and acts of that Relation wherein they Are, may conclude, that though they be not in that station without God; yet God hath nothing further to do with them in their station,
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and for their own damnation, and confusion at the last. Is any one a Minister, (to instance only in that Relation) he stands most highly concerned of all men living to see his call; (the charge of souls, men will at last find a great and burthensom charge).
and for their own damnation, and confusion At the last. Is any one a Minister, (to instance only in that Relation) he Stands most highly concerned of all men living to see his call; (the charge of Souls, men will At last find a great and burdensome charge).
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If he be faithful, he is like to meet with the greatest opposition imaginable in that work, he stands in need of the greatest assistance of God, for the due performance of it:
If he be faithful, he is like to meet with the greatest opposition imaginable in that work, he Stands in need of the greatest assistance of God, for the due performance of it:
Hath God given thee the Spirit of prayer, and supplication? hath God given thee a knowledge and understanding in the Scriptures, that thou art (as it was said of Apollos) mighty in the Scriptures;
Hath God given thee the Spirit of prayer, and supplication? hath God given thee a knowledge and understanding in the Scriptures, that thou art (as it was said of Apollos) mighty in the Scriptures;
It is not a Patrons presentation that will make up the call of God, no nor yet the boldness and confidence of the person that will venture upon the greatest employment the world affords.
It is not a Patrons presentation that will make up the call of God, no nor yet the boldness and confidence of the person that will venture upon the greatest employment the world affords.
and this if duly thought upon should strike a terror into men, in places and employments especially relating to the worship of God, and in trust with souls, who are no more qualified for their work,
and this if duly Thought upon should strike a terror into men, in places and employments especially relating to the worship of God, and in trust with Souls, who Are no more qualified for their work,
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what will these men say, when their Consciences come to arrest them with a what doest thou here without thy wedding-garment? That is, without those gifts and graces, without that heart and spirit, which should have qualified thee for such a work,
what will these men say, when their Consciences come to arrest them with a what dost thou Here without thy Wedding garment? That is, without those Gifts and graces, without that heart and Spirit, which should have qualified thee for such a work,
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I have these 20, 30, 40 years been Gods scourge and plague to this people, soothing up this people in their sins, blinding their eyes, hardning their hearts, meerly eating up that bread which should have fed other faithful Pastors, who were able to have prayed for them, able to have instructed them, which I have not been.
I have these 20, 30, 40 Years been God's scourge and plague to this people, soothing up this people in their Sins, blinding their eyes, hardening their hearts, merely eating up that bred which should have fed other faithful Pastors, who were able to have prayed for them, able to have instructed them, which I have not been.
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Ʋse 3. But in the third place, Let me caution you, that you do not think that the Providence of God doth alike qualifie every person for the duties of his relation.
Ʋse 3. But in the third place, Let me caution you, that you do not think that the Providence of God does alike qualify every person for the duties of his Relation.
they must all be able to shew light, both in their Doctrine, and also in their Lives; but yet some are more glorious lights than others are, more burning, more shining.
they must all be able to show Light, both in their Doctrine, and also in their Lives; but yet Some Are more glorious lights than Others Are, more burning, more shining.
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he sets none over his people to be their Bishops but they are blameless, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no strikers, &c. as in 1 Tim. 3.2, 3, 4. sober, just, holy, temperate, &c. as 1 Titus 7.8. It is little less than Blasphemy, to say God calls a man to pray or preach, that can do none of both;
he sets none over his people to be their Bishops but they Are blameless, Sobrium, of good behaviour, given to hospitality, apt to teach, not given to wine, no strikers, etc. as in 1 Tim. 3.2, 3, 4. Sobrium, just, holy, temperate, etc. as 1 Titus 7.8. It is little less than Blasphemy, to say God calls a man to pray or preach, that can do none of both;
that God calleth Drunkards to teach men sobriety, or unclean persons to teach them chastity, or covetous wretches to teach men hospitality, or liberality.
that God calls Drunkards to teach men sobriety, or unclean Persons to teach them chastity, or covetous wretches to teach men hospitality, or liberality.
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Is the person a man of a holy life, and conversation? Is he a person able to pray and preach substantially, though it may be not so fluently, not so floridly as some others, not with that life and affection, not with that learning and clearness of demonstration? Take heed of judging in this case, God distributeth his gifts variously,
Is the person a man of a holy life, and Conversation? Is he a person able to pray and preach substantially, though it may be not so fluently, not so floridly as Some Others, not with that life and affection, not with that learning and clearness of demonstration? Take heed of judging in this case, God distributeth his Gifts variously,
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and confound poor souls, either with our Metaphysical Speculations, or logical ratiocinations, or with our Rhetorical flourishes. God foresaw this vanity in our hearts,
and confound poor Souls, either with our Metaphysical Speculations, or logical ratiocinations, or with our Rhetorical flourishes. God foresaw this vanity in our hearts,
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that if they would, they cannot wrap up the plain truths of God in such mysteries of phrase and reasonings (which are but vain Philosophy), but are forced to speak more plainly and intelligibly to peoples souls;
that if they would, they cannot wrap up the plain truths of God in such Mysteres of phrase and reasonings (which Are but vain Philosophy), but Are forced to speak more plainly and intelligibly to peoples Souls;
2. This Caution is useful also to relieve the Consciences of good men, who are often-times troubled under the sense of the disparity and disproportion of their own gifts and parts, to the gifts and parts of others.
2. This Caution is useful also to relieve the Consciences of good men, who Are oftentimes troubled under the sense of the disparity and disproportion of their own Gifts and parts, to the Gifts and parts of Others.
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Look as it hath been with some Christians, for want of some gifts, which at best have been but common gifts, such as that of Prayer, they have been ready to question whether they have any truth of grace, yea or no.
Look as it hath been with Some Christians, for want of Some Gifts, which At best have been but Common Gifts, such as that of Prayer, they have been ready to question whither they have any truth of grace, yea or no.
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So I have known some precious godly Ministers in their melancholick, dark-hours, questioning whether they have not all their life-time invaded the Ministerial function;
So I have known Some precious godly Ministers in their melancholic, dark-hours, questioning whither they have not all their lifetime invaded the Ministerial function;
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whether ever they were called of God to the work of the Ministry, meerly because they have been conscious to themselves, that they have not had those eminent gifts and parts which they have heard others shew.
whither ever they were called of God to the work of the Ministry, merely Because they have been conscious to themselves, that they have not had those eminent Gifts and parts which they have herd Others show.
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Indeed to every one whom he calleth to the Ministry he giveth such a proportion of gifts as shall qualifie them, that they shall be able both to Pray and Preach,
Indeed to every one whom he calls to the Ministry he gives such a proportion of Gifts as shall qualify them, that they shall be able both to Pray and Preach,
I will never believe that God hath called any man to the Ministry, who cannot without his Book, upon any occasion pray for the people committed to his trust,
I will never believe that God hath called any man to the Ministry, who cannot without his Book, upon any occasion pray for the people committed to his trust,
Ʋse. 4. In the fourth place, This observation may be of great use to relieve the spirits of the people of God, under the temptations of their own fears;
Ʋse. 4. In the fourth place, This observation may be of great use to relieve the spirits of the people of God, under the temptations of their own fears;
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Some with reference to their duty in their relations, they are afraid they should not honour God in the Relations of Husbands, Wives, Parents, &c. they do not find their spirits suted to it.
some with Referente to their duty in their relations, they Are afraid they should not honour God in the Relations of Husbands, Wives, Parents, etc. they do not find their spirits suited to it.
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The case may be so that a necessity may be laid on Christians to enter such, and such relations. Thus it may be in the case of publick Relations, in the case of Magistrates and Ministers;
The case may be so that a necessity may be laid on Christians to enter such, and such relations. Thus it may be in the case of public Relations, in the case of Magistrates and Ministers;
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and so in case of more domestick Relations, there may be a necessity laid upon single persons to marry, to become Husbands, Wives, Parents, Governours of Families;
and so in case of more domestic Relations, there may be a necessity laid upon single Persons to marry, to become Husbands, Wives, Parents, Governors of Families;
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a necessity from nature, or upon some moral accounts, which may be divers, obedience to Parents, the comfortable support of our selves in the world, &c. and so as to work, there may be a necessity, the work must be done, there is none to do it, I am the person pitched upon, either I must do it or none.
a necessity from nature, or upon Some moral accounts, which may be diverse, Obedience to Parents, the comfortable support of our selves in the world, etc. and so as to work, there may be a necessity, the work must be done, there is none to do it, I am the person pitched upon, either I must do it or none.
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But, I say, supposing no such necessity, but that it is res integra, as we say, we are not urged by any necessity of sinning, I would have none put themselves into any relation,
But, I say, supposing no such necessity, but that it is Rest Whole, as we say, we Are not urged by any necessity of sinning, I would have none put themselves into any Relation,
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and it is that, which if I remember right, the generality of Divines do determine in the case of persecution, and the lawfulness of flight in the time of persecution;
and it is that, which if I Remember right, the generality of Divines do determine in the case of persecution, and the lawfulness of flight in the time of persecution;
advising all, that do not find a spirit within them suted to suffering, to fly from one City to another, where they can do it under such circumstances,
advising all, that do not find a Spirit within them suited to suffering, to fly from one city to Another, where they can do it under such Circumstances,
But, 2. Where the call of God to them is clear, that is, that they must enter that Relation, they must do that work, they must expose themselves to that suffering,
But, 2. Where the call of God to them is clear, that is, that they must enter that Relation, they must do that work, they must expose themselves to that suffering,
here is nothing to be done, but for the souls that are concerned to enter into such Relations, to undertake such work, to expose themselves to such sufferings;
Here is nothing to be done, but for the Souls that Are concerned to enter into such Relations, to undertake such work, to expose themselves to such sufferings;
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And abundance of instances might be given of such, as when the Providence of God hath called them to suffering, have stood trembling, and been afraid to venture;
And abundance of instances might be given of such, as when the Providence of God hath called them to suffering, have stood trembling, and been afraid to venture;
or new relation, with a spirit suted to their new capacity? This should engage all men then to co-work with God, using such means as have any natural, moral, or religious tendency, to fit them for the discharge of the trust which God hath reposed in them,
or new Relation, with a Spirit suited to their new capacity? This should engage all men then to co-work with God, using such means as have any natural, moral, or religious tendency, to fit them for the discharge of the trust which God hath reposed in them,
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Our relations and works are very various and different, and accordingly there is a great difference of means to be used for the improvement of our selves into a capacity to do the duty of our places.
Our relations and works Are very various and different, and accordingly there is a great difference of means to be used for the improvement of our selves into a capacity to do the duty of our places.
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Shall God call you, or any of you to the place of a Magistrate? That now is a place and relation, the fitting of a person for which requireth Knowledg, Wisdom, Courage.
Shall God call you, or any of you to the place of a Magistrate? That now is a place and Relation, the fitting of a person for which requires Knowledge, Wisdom, Courage.
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But you are not now to expect this in a way of Enthusiasm, but in the use of means, reading books, gaining of knowledg, indeavouring to bridle such passions as become no man,
But you Are not now to expect this in a Way of Enthusiasm, but in the use of means, reading books, gaining of knowledge, endeavouring to bridle such passion as become no man,
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But above all, remember the course that Solomon took, when God appeared unto him in Gibeon (upon his taking upon him the government of Israel and Judah): He prayeth unto God, that he would give him a wise and an understanding heart, to judg his people.
But above all, Remember the course that Solomon took, when God appeared unto him in Gibeon (upon his taking upon him the government of Israel and Judah): He Prayeth unto God, that he would give him a wise and an understanding heart, to judge his people.
lest thou shouldst fail in Wisdom, or in Courage, as to the work of God which in that relation will lye upon thy soul? Remember what God said in some anger to Moses, excusing himself from what God had call'd him to, to go into Pharaoh to speak for the dismission of his people;
lest thou Shouldst fail in Wisdom, or in Courage, as to the work of God which in that Relation will lie upon thy soul? remember what God said in Some anger to Moses, excusing himself from what God had called him to, to go into Pharaoh to speak for the dismission of his people;
Remember that and go, and beg of God to supply unto thee, what thou findest wanting in thy self, beg Wisdom of that God, who is only wise, and courage of that God who giveth courage unto man.
remember that and go, and beg of God to supply unto thee, what thou Findest wanting in thy self, beg Wisdom of that God, who is only wise, and courage of that God who gives courage unto man.
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till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift which was given thee by prophecy, &c. Meditate upon these things, give thy self wholly to them.
till I come give attendance to reading, to exhortation, to Doctrine, neglect not the gift which was given thee by prophecy, etc. Meditate upon these things, give thy self wholly to them.
Religious, that is, Prayer. The Apostle saith of the work of the Ministry, Who is sufficient for these things? Whatsoever thy gifts and abilities be, thou hadst need profit and improve in them.
Religious, that is, Prayer. The Apostle Says of the work of the Ministry, Who is sufficient for these things? Whatsoever thy Gifts and abilities be, thou Hadst need profit and improve in them.
If thou wilt improve them, and obtain the blessing from God of a further fitting thee for the work to which thou art called, it lyeth upon thee to use such means as God hath appointed in order to that end.
If thou wilt improve them, and obtain the blessing from God of a further fitting thee for the work to which thou art called, it lies upon thee to use such means as God hath appointed in order to that end.
Luther was wont to say, that there are three things which make a Divine, Temptations, Meditation, and Prayer; the two latter I am sure must be much our own work;
Luther was wont to say, that there Are three things which make a Divine, Temptations, Meditation, and Prayer; the two latter I am sure must be much our own work;
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we must not expect that God should immediately qualifie us from Heaven, as he did in the first Plantation of the Gospel, by the extraordinary gifts of the Holy Ghost.
we must not expect that God should immediately qualify us from Heaven, as he did in the First Plantation of the Gospel, by the extraordinary Gifts of the Holy Ghost.
and wanted advantages of education (which then lay on the other side), hath since that time left his Ministers to the use and application of more ordinary means, in the use of which he ordinarily concurreth with his blessing, and not otherwise.
and wanted advantages of education (which then lay on the other side), hath since that time left his Ministers to the use and application of more ordinary means, in the use of which he ordinarily concurreth with his blessing, and not otherwise.
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Art thou therefore called to the relation of an husband or wife? and doest thou fear thy own spirit (the like also may be said of a parental relation)? Having entred into it, asking counsel of Gods Word,
Art thou Therefore called to the Relation of an husband or wife? and dost thou Fear thy own Spirit (the like also may be said of a parental Relation)? Having entered into it, asking counsel of God's Word,
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but still using all due means, which on thy part are to be used, such as the mortification of those passions which appear to thee most indisposing thee for the duties of such relations, applying thine heart, what in thee lyeth, to them,
but still using all due means, which on thy part Are to be used, such as the mortification of those passion which appear to thee most indisposing thee for the duties of such relations, applying thine heart, what in thee lies, to them,
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and constant and fervent prayer to God to make up in thee, what thou findest wanting in thy self for the due managery of them according to the Will of God.
and constant and fervent prayer to God to make up in thee, what thou Findest wanting in thy self for the due managery of them according to the Will of God.
I have seen a picture (one of those you call kitchin-pieces) concerning which it hath been proposed to me, that for so many hours I should view it as curiously as I could;
I have seen a picture (one of those you call kitchin-pieces) Concerning which it hath been proposed to me, that for so many hours I should view it as curiously as I could;
Many observations I have already made, and behold yet a troop cometh. But they have all a tendency to the augmentation of spiritual Wisdom in my own, and your souls.
Many observations I have already made, and behold yet a troop comes. But they have all a tendency to the augmentation of spiritual Wisdom in my own, and your Souls.
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It is good for us to be here, let us build our selves tabernacles: One for me the speaker, others for you that are to be my hearers. Let me therefore go on.
It is good for us to be Here, let us built our selves Tabernacles: One for me the speaker, Others for you that Are to be my hearers. Let me Therefore go on.
Observ. 21. That God commandeth his sensible blessings most upon those individual persons, and those societies of the children of men, that live in the most exact conformity to the Divine Rule.
Observation 21. That God commands his sensible blessings most upon those Individu Persons, and those societies of the children of men, that live in the most exact conformity to the Divine Rule.
amongst others this is one distribution of them, they are either sensible, or insensible. By sensible good things, I understand such as are obvious to our senses, and perceptible by them.
among Others this is one distribution of them, they Are either sensible, or insensible. By sensible good things, I understand such as Are obvious to our Senses, and perceptible by them.
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Thus David saith, It is good for me that I have been afflicted, but yet afflictions are not sensible good things: all such are the objects of our joy and delight.
Thus David Says, It is good for me that I have been afflicted, but yet afflictions Are not sensible good things: all such Are the objects of our joy and delight.
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Now (saith the Apostle) no affliction at the present is joyous, but grievous, but it bringeth forth the quiet fruit of righteousness, to them that are exercised therewith.
Now (Says the Apostle) no affliction At the present is joyous, but grievous, but it brings forth the quiet fruit of righteousness, to them that Are exercised therewith.
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2. Further yet, Sensible blessings are capable of a double notion, they are either such as are obvious only to the inward senses of those that are made partakers of them:
2. Further yet, Sensible blessings Are capable of a double notion, they Are either such as Are obvious only to the inward Senses of those that Are made partakers of them:
such are health, prosperity, success in trade, &c. blessings in relations, &c. Now my Obsersation is, That the Actual Providence of God doth usually distribute good things of this nature, to such persons,
such Are health, Prosperity, success in trade, etc. blessings in relations, etc. Now my Obsersation is, That the Actual Providence of God does usually distribute good things of this nature, to such Persons,
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Our internal acts are, Fear, Faith, Love. Our external acts are principally Prayer and Praise, reading the word, &c. 2. Justice is an habit, disposing us to give every one their due.
Our internal acts Are, fear, Faith, Love. Our external acts Are principally Prayer and Praise, reading the word, etc. 2. justice is an habit, disposing us to give every one their endue.
What the Psalmist saith of one of these, is true of all, There God commandeth the blessing, Psal. 133.3. There, where? it may be interpreted with reference to the words, which immediately precedes, the mountain of Zion; but I take it to be far more proper to refer it to the first verse, which contains the argument of the whole Psalm:
What the Psalmist Says of one of these, is true of all, There God commands the blessing, Psalm 133.3. There, where? it may be interpreted with Referente to the words, which immediately precedes, the mountain of Zion; but I take it to be Far more proper to refer it to the First verse, which contains the argument of the Whole Psalm:
some nations that are nothing else but rapine and violence, and oppression, full of strife and hatred, and malice, and wars, and dissensions. You on the other side will see other Nations, amongst whom the true God is worshipped,
Some Nations that Are nothing Else but rapine and violence, and oppression, full of strife and hatred, and malice, and wars, and dissensions. You on the other side will see other nations, among whom the true God is worshipped,
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and that in a true manner, where are good laws against oppression and injustice, and for distributive and commutative Justice, where men are not hunted and persecuted for their consciences towards God.
and that in a true manner, where Are good laws against oppression and injustice, and for distributive and commutative justice, where men Are not hunted and persecuted for their Consciences towards God.
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but for adventitious riches, which come from Trade and Commerce, and for other sensible blessings, observe if they be not poured out in a greater plenty upon Nations, that in matters of Religion, civil Justice and Unity, have been regulated by laws conformable to the Word of God,
but for adventitious riches, which come from Trade and Commerce, and for other sensible blessings, observe if they be not poured out in a greater plenty upon nations, that in matters of Religion, civil justice and Unity, have been regulated by laws conformable to the Word of God,
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2. If you will straiten your prospect, look upon any Cities, or Towns, or any kind of political societies, you will see some of these places, such as Egypt was, of which Abraham said, The fear of God was not in that place, where all their Religion is to persecute those that have any thing of Religion in them.
2. If you will straiten your prospect, look upon any Cities, or Towns, or any kind of political societies, you will see Some of these places, such as Egypt was, of which Abraham said, The Fear of God was not in that place, where all their Religion is to persecute those that have any thing of Religion in them.
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First, In the first place it will appear to be but a reasonable motion of Providence, there to distribute sensible blessings, where men either in their single capacities,
First, In the First place it will appear to be but a reasonable motion of Providence, there to distribute sensible blessings, where men either in their single capacities,
or in their political societies live in the exactest square and conformity to the Divine Rule, in matters of distributive and commutative justice, and brotherly love and amity;
or in their political societies live in the Exactest square and conformity to the Divine Rule, in matters of distributive and commutative Justice, and brotherly love and amity;
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if you but consider the natural tendency of these things to promove the felicity of any persons or societies, together with the direct tendency of a contrary converse to the ruin and undoing of them.
if you but Consider the natural tendency of these things to promove the felicity of any Persons or societies, together with the Direct tendency of a contrary converse to the ruin and undoing of them.
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and the Nation which keepeth not up these two pillars, and preserveth them not in those due repairs, which the lusts and corruptions of men will make them to stand in a daily need of, will quickly fall under the ruins of them;
and the nation which Keepeth not up these two pillars, and Preserveth them not in those endue repairs, which the Lustiest and corruptions of men will make them to stand in a daily need of, will quickly fallen under the ruins of them;
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it must necessarily be a Kingdom divided against it self, which (as our Saviour hath told us) cannot stand. Where the first, viz. Justice faileth, no man knoweth what to call his own;
it must necessarily be a Kingdom divided against it self, which (as our Saviour hath told us) cannot stand. Where the First, viz. justice Faileth, no man Knoweth what to call his own;
every mans estate is exposed to the fraud, violence, and rapines of his wicked neighbour. Where Amity and Ʋnity (which is the other) fails, men are continually biting,
every men estate is exposed to the fraud, violence, and rapines of his wicked neighbour. Where Amity and Ʋnity (which is the other) fails, men Are continually biting,
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it is not at all to be wondred at, if those places and persons thrive best, amongst whom these are found which are the rational means agreeing to such an end.
it is not At all to be wondered At, if those places and Persons thrive best, among whom these Are found which Are the rational means agreeing to such an end.
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The like might be said of other moral vertues, such as are temperance and sobriety, being rational means, tending to the preservation of mens lives and health, which are other sensible blessings.
The like might be said of other moral Virtues, such as Are temperance and sobriety, being rational means, tending to the preservation of men's lives and health, which Are other sensible blessings.
God hath so ordered it, that ends shall be ordinarily obtained in the use of means, always supposing the ordinary Providence of God, which must give the blessing upon any means used in order to any end.
God hath so ordered it, that ends shall be ordinarily obtained in the use of means, always supposing the ordinary Providence of God, which must give the blessing upon any means used in order to any end.
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or to try them, makes an exception to these however general rules), God hath promised his sensible things, Matth. 6.32. To those who first seek the Kingdom of God, and the righteousness thereof, he hath told them, that these things shall be added to them.
or to try them, makes an exception to these however general rules), God hath promised his sensible things, Matthew 6.32. To those who First seek the Kingdom of God, and the righteousness thereof, he hath told them, that these things shall be added to them.
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and (mark) what blessing it is, it is like the oyl poured upon the head of Aaron, which ran down to the skirts of his garment, like the dew upon the hill of Hermon, which made the Earth fruitful, the blessing of plenty and prosperity. And for promises to the doing justice and judgm•nt, they are so many in Scripture, that it were almost infinite to repeat them.
and (mark) what blessing it is, it is like the oil poured upon the head of Aaron, which ran down to the skirts of his garment, like the due upon the hill of Hermon, which made the Earth fruitful, the blessing of plenty and Prosperity. And for promises to the doing Justice and judgm•nt, they Are so many in Scripture, that it were almost infinite to repeat them.
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I shall only commend this observation to you, That you shall quite through the Scripture find the execution of justice and judgment, made one term that God puts upon people, in order to the receiving of any mercy from him,
I shall only commend this observation to you, That you shall quite through the Scripture find the execution of Justice and judgement, made one term that God puts upon people, in order to the receiving of any mercy from him,
and injustice, violence, and oppression, constantly enumerated as those sins, to which are annexed all the threatnings of taking away those temporal blessings which a Nation doth enjoy.
and injustice, violence, and oppression, constantly enumerated as those Sins, to which Are annexed all the threatenings of taking away those temporal blessings which a nation does enjoy.
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Indeed, unless prophaneness and irreligion, or idolatrous and undue worship of God, almost all the sins for which you find threatnings of the deprival of temporal sensible blessings are reducible to one of these heads, either being failers in matters of civil justice,
Indeed, unless profaneness and irreligion, or idolatrous and undue worship of God, almost all the Sins for which you find threatenings of the deprival of temporal sensible blessings Are reducible to one of these Heads, either being failers in matters of civil Justice,
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Ʋse 1. As my other Observations, so this also is of great use to us, to increase in us spiritual wisdom, and to make us understand the loving-kindness of the Lord.
Ʋse 1. As my other Observations, so this also is of great use to us, to increase in us spiritual Wisdom, and to make us understand the Lovingkindness of the Lord.
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There be many (saith the Psalmist) that say, Who will shew us any good? And though the hearts of Gods People be after spiritual good, Lord (saith David) lift thou up the light of thy countenance upon me:
There be many (Says the Psalmist) that say, Who will show us any good? And though the hearts of God's People be After spiritual good, Lord (Says David) lift thou up the Light of thy countenance upon me:
We will take men at that advantage, and suppose the question to be what course a man should take to be blessed with corn, wine and oyl, with the good things of this life, long life, riches, trade, success in worldly affairs:
We will take men At that advantage, and suppose the question to be what course a man should take to be blessed with corn, wine and oil, with the good things of this life, long life, riches, trade, success in worldly affairs:
if this observation be true, the best course, is for Nations, Cities, Persons to govern themselves, by the Divine Rule, to set up and promove the profession and practice of Religion;
if this observation be true, the best course, is for nations, Cities, Persons to govern themselves, by the Divine Rule, to Set up and promove the profession and practice of Religion;
as they stand related to others in their political, or oeconomical relations, as Princes, Subjects, Husbands, Wives, Parents, Children, Masters or Servants, to govern them according to the rules,
as they stand related to Others in their political, or economical relations, as Princes, Subject's, Husbands, Wives, Parents, Children, Masters or Servants, to govern them according to the rules,
Now the observation, I say, of these ordinary dispositions of Divine Providence, must therefore be exceedingly conducive to the increase of spiritual wisdom in our souls.
Now the observation, I say, of these ordinary dispositions of Divine Providence, must Therefore be exceedingly conducive to the increase of spiritual Wisdom in our Souls.
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but herein appeareth the transcendent goodness of God, That no man can act for his glory, but he must also by the same actions consult his own good, and be wise for himself.
but herein appears the transcendent Goodness of God, That no man can act for his glory, but he must also by the same actions consult his own good, and be wise for himself.
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and were not by a Divine Law restrained,) would have no better an effect, from their natural tendency than the imbittering of our lives, by aches and pains, and grievous diseases;
and were not by a Divine Law restrained,) would have no better an Effect, from their natural tendency than the embittering of our lives, by aches and pains, and grievous diseases;
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or for the trial of their faith and patience, (having reserved a better portion for them in the world to come) doth think fit to exercise them, with the denial of the sensible blessings of this life.
or for the trial of their faith and patience, (having reserved a better portion for them in the world to come) does think fit to exercise them, with the denial of the sensible blessings of this life.
hath not God told us, That to withhold more than is meet tendeth to poverty, Prov. 11.24? What wonder is it to see Drunkards, and Gluttons poor? Hath not God said, The Drunkard and Glutton shall come to poverty,
hath not God told us, That to withhold more than is meet tendeth to poverty, Curae 11.24? What wonder is it to see Drunkards, and Gluttons poor? Hath not God said, The Drunkard and Glutton shall come to poverty,
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and drousiness shall cloth a man with rags, Prov. 23.21? what wonder is it to see those that are companions of leud persons, drunkards, adulterers, Gamesters, &c. grow poor? Hath not God again said, Prov. 28.19.
and drowsiness shall cloth a man with rags, Curae 23.21? what wonder is it to see those that Are Sodales of lewd Persons, drunkards, Adulterers, Gamesters, etc. grow poor? Hath not God again said, Curae 28.19.
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but in me is thy help. Hos. 13.9. it is true as to mens eternal ruine, but the Prophet there primarily speaks of mens destroying themselves, by being the causes of punishments in this life to themselves:
but in me is thy help. Hos. 13.9. it is true as to men's Eternal ruin, but the Prophet there primarily speaks of men's destroying themselves, by being the Causes of punishments in this life to themselves:
and either ruine themselves by their irreligious, or immoral behaviours, and doing those things over, which if God had not by his severe threatnings in his word, hung a sword of Divine Vengeance;
and either ruin themselves by their irreligious, or immoral behaviours, and doing those things over, which if God had not by his severe threatenings in his word, hung a sword of Divine Vengeance;
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and in the day of their affliction they must lay the fault upon themselves, and excuse God in the motions of his Providence, acknowledging that it hath but fulfilled his word,
and in the day of their affliction they must lay the fault upon themselves, and excuse God in the motions of his Providence, acknowledging that it hath but fulfilled his word,
and a light unto their paths? Not to be conformed to the world, but transformed through the renewing of their minds, that they may prove what is the good,
and a Light unto their paths? Not to be conformed to the world, but transformed through the renewing of their minds, that they may prove what is the good,
like an armed man rushing in upon them. Hark what Solomon saith, Prov. 3.13. Happy is the man that findeth wisdom, and the man that getteth understanding.
like an armed man rushing in upon them. Hark what Solomon Says, Curae 3.13. Happy is the man that finds Wisdom, and the man that gets understanding.
and indeavour to live peaceably and at unity, following peace with all men, and doing what good offices lie in their power each to another, according to the command of God.
and endeavour to live peaceably and At unity, following peace with all men, and doing what good Offices lie in their power each to Another, according to the command of God.
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there are, you see, other promises to incourage these things, even promises of sensible goods, length of days, riches and honor, and whatsoever our sensitive appetite desireth,
there Are, you see, other promises to encourage these things, even promises of sensible goods, length of days, riches and honour, and whatsoever our sensitive appetite Desires,
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and calleth good, as grateful, and acceptable to it. Mal. 3.10. Bring you (saith God) all the tythes into the Storehouse, that there may be meat in my House;
and calls good, as grateful, and acceptable to it. Malachi 3.10. Bring you (Says God) all the Tithes into the Storehouse, that there may be meat in my House;
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The world as to matters of justice, is grown but one great cheat: every one studies by violence to oppress his neighbour, the greater devours the less,
The world as to matters of Justice, is grown but one great cheat: every one studies by violence to oppress his neighbour, the greater devours the less,
Let me conclude all with the Apostles words, 1 Pet. 3.10, 11, 12. He hath been perswading in that Chapter, the relative duties of Wives, and Husbands, in the seven first verses;
Let me conclude all with the Apostles words, 1 Pet. 3.10, 11, 12. He hath been persuading in that Chapter, the relative duties of Wives, and Husbands, in the seven First Verses;
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But I shall add no more upon this Observation, and also here shut up my discourses upon the Observanda Providentiae. And hereafter pass on to the last part of my intended Discourse, concerning the NONLATINALPHABET, the difficult things of Divine Providence;
But I shall add no more upon this Observation, and also Here shut up my discourses upon the Observanda Providentiae. And hereafter pass on to the last part of my intended Discourse, Concerning the, the difficult things of Divine Providence;
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in the motions of which, it is true which the Apostle saith of Pauls Epistles, there are many hard things, difficult to be understood, which ignorant and unstable persons are very prone to wrest to their own destruction:
in the motions of which, it is true which the Apostle Says of Paul's Epistles, there Are many hard things, difficult to be understood, which ignorant and unstable Persons Are very prove to wrest to their own destruction:
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and admire it in the depths, and unsearchable things of it. 3. I directed you how to make some observations upon the more ordinary and intelligible motions of it.
and admire it in the depths, and unsearchable things of it. 3. I directed you how to make Some observations upon the more ordinary and intelligible motions of it.
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I take it to be a work worthy of a Divine, to make a rationale divinorum operum; to give a reasonable account of the Divine works, humbly adoring God in them,
I take it to be a work worthy of a Divine, to make a rationale Divinorum Operum; to give a reasonable account of the Divine works, humbly adoring God in them,
and I think the same Author speaketh well, when he saith, Nullum puto consilium Divinum, cujus non aliqua ratio reddi potest, nullum cujus omnis reddatur, ita & inscrutabilia sunt divina opera,
and I think the same Author speaks well, when he Says, Nullum puto consilium Divinum, cujus non Any ratio reddi potest, nullum cujus omnis reddatur, ita & inscrutabilia sunt Divine opera,
so as the Divine works, are at the same time both unsearchable, and also worthy and easie, to be searched out. I shall not so much as propound to my self or you, to resolve all the seeming riddles and difficulties of Actual Providence. I shall only discourse some of them, which seem most obvious,
so as the Divine works, Are At the same time both unsearchable, and also worthy and easy, to be searched out. I shall not so much as propound to my self or you, to resolve all the seeming riddles and difficulties of Actual Providence. I shall only discourse Some of them, which seem most obvious,
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4. The dispensation of the external, or internal & more effectual means of grace. I shall speak to divers seeming difficulties, that will fall under these four heads;
4. The Dispensation of the external, or internal & more effectual means of grace. I shall speak to diverse seeming difficulties, that will fallen under these four Heads;
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So to that positive Law given him for the trial of his obedience. I shall not engage my self deeply in the question, what death it is which God there threatneth to Adam. I am aware of the varieties of opinions:
So to that positive Law given him for the trial of his Obedience. I shall not engage my self deeply in the question, what death it is which God there threatens to Adam. I am aware of the varieties of opinions:
I take it for granted, that whatsoever falleth under the notion of death in Scripture is all comprehended under that threatning, In dying thou shalt dye (saith the Hebrew phrase), which we translate, Thou shalt surely dye. The threatning mentioneth neither one death nor another,
I take it for granted, that whatsoever falls under the notion of death in Scripture is all comprehended under that threatening, In dying thou shalt die (Says the Hebrew phrase), which we translate, Thou shalt surely die. The threatening mentioneth neither one death nor Another,
as Ezek. 18. and in many other places, and out of doubt there falleth under that threatning whatsoever was contrary to the felicity of Adam in that estate.
as Ezekiel 18. and in many other places, and out of doubt there falls under that threatening whatsoever was contrary to the felicity of Adam in that estate.
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I do therefore agree with the ancient and modern Divines, who understand death, Corporal, Spiritual, and Eternal, there threatned in case of disobedience,
I do Therefore agree with the ancient and modern Divines, who understand death, Corporal, Spiritual, and Eternal, there threatened in case of disobedience,
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Now hence ariseth a great difficulty, there were two great Acts of God, with relation to man, passed before this Act of Providence. 1. The decree of Election, by which God had not only stated the number of those that should be saved, but chosen us in him before the foundation of the world, Ephes. 1.6. 2. The eternal Covenant of Redemption and Grace.
Now hence arises a great difficulty, there were two great Acts of God, with Relation to man, passed before this Act of Providence. 1. The Decree of Election, by which God had not only stated the number of those that should be saved, but chosen us in him before the Foundation of the world, Ephesians 1.6. 2. The Eternal Covenant of Redemption and Grace.
Quest. How it could consist with the wisdom and truth of God, having thus in his eternal counsels resolved, that there should be no other name under heaven, no other way or means of salvation,
Quest. How it could consist with the Wisdom and truth of God, having thus in his Eternal Counsels resolved, that there should be no other name under heaven, no other Way or means of salvation,
but by believing in the Lord Jesus Christ, to propound a way of salvation to be obtained by mens working and obedience to the Law of God, especially when he did aforeknow that man would break this first Covenant,
but by believing in the Lord jesus christ, to propound a Way of salvation to be obtained by men's working and Obedience to the Law of God, especially when he did aforeknow that man would break this First Covenant,
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and all were concluded under sin: and to what purpose was all this? The text telleth us, That the promise by faith in Jesus Christ might be given to all that believe.
and all were concluded under since: and to what purpose was all this? The text Telleth us, That the promise by faith in jesus christ might be given to all that believe.
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but that he might by it make way for the exhibition of the Covenant of Grace, which is indeed what the text saith, That the promise by faith in Jesus Christ might be given to them that believe.
but that he might by it make Way for the exhibition of the Covenant of Grace, which is indeed what the text Says, That the promise by faith in jesus christ might be given to them that believe.
for as to this the Apostles words are true, Gal. 3.21. If there had been a law, which could have given life, verily righteousness should have been by the law.
for as to this the Apostles words Are true, Gal. 3.21. If there had been a law, which could have given life, verily righteousness should have been by the law.
But this cannot be said of man in his estate of innocency and original integrity, he then certainly had a posse non peccare; but then the eternal Counsel of God hindred, who had fixed the salvation of man upon another foot, having from eternity set apart the son of his love,
But this cannot be said of man in his estate of innocency and original integrity, he then Certainly had a posse non Peccare; but then the Eternal Counsel of God hindered, who had fixed the salvation of man upon Another foot, having from eternity Set apart the son of his love,
but it is as true, that if we respect the eternal Counsels of God, having fore ordained men to salvation upon a Covenant of grace made with the Son of his love;
but it is as true, that if we respect the Eternal Counsels of God, having before ordained men to salvation upon a Covenant of grace made with the Son of his love;
even that law could not give life, it was not consistent with our being chosen in Christ. In short, the power in the law to give life, may be considered in a threefold habitude or respect.
even that law could not give life, it was not consistent with our being chosen in christ. In short, the power in the law to give life, may be considered in a threefold habitude or respect.
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If thou wilt enter into life (saith our Saviour) keep the Commandments. As to our lapsed estate, the Apostle saith no more than, that it is weak through our flesh;
If thou wilt enter into life (Says our Saviour) keep the commandments. As to our lapsed estate, the Apostle Says no more than, that it is weak through our Flesh;
and he is considerable, either in his primitive state of innocency, or in his lapsed estate: if we consider man in the first estate, the law again might have given life; for it was the perfect rule of God at that time concerning man,
and he is considerable, either in his primitive state of innocency, or in his lapsed estate: if we Consider man in the First estate, the law again might have given life; for it was the perfect Rule of God At that time Concerning man,
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3. But (thirdly) the law may be considered in its power to give life, with respect to Gods counsels and purposes, fixed concerning the end and means of mans salvation from all eternity;
3. But (Thirdly) the law may be considered in its power to give life, with respect to God's Counsels and Purposes, fixed Concerning the end and means of men salvation from all eternity;
But the giving of the law to man in innocency, was not, nor could be intended by God further than as a proper mean for the exhibition of the Covenant of Grace:
But the giving of the law to man in innocency, was not, nor could be intended by God further than as a proper mean for the exhibition of the Covenant of Grace:
and for this it was so proper, that upon this Hypothesis, that the elect were (as the Apostle saith) chosen in Christ before the foundation of the world, and that a Covenant of Grace, was made for mens salvation through faith, and believing in Christ;
and for this it was so proper, that upon this Hypothesis, that the elect were (as the Apostle Says) chosen in christ before the Foundation of the world, and that a Covenant of Grace, was made for men's salvation through faith, and believing in christ;
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I say it is hard to imagine, how otherwise God could have given out the promise to them that should believe in Jesus Christ. This I shall yet further open to you in five or six particulars.
I say it is hard to imagine, how otherwise God could have given out the promise to them that should believe in jesus christ. This I shall yet further open to you in five or six particulars.
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The Scripture saith so, that in the image of God he created man, and that is expounded to us by the Apostle, to have been in knowledg, righteousness, and holiness; and indeed it was impossible, that he should come out of the hands of God, other than holy and righteous. Divines say, the Image of God lay in Righteousness and Holiness,
The Scripture Says so, that in the image of God he created man, and that is expounded to us by the Apostle, to have been in knowledge, righteousness, and holiness; and indeed it was impossible, that he should come out of the hands of God, other than holy and righteous. Divines say, the Image of God lay in Righteousness and Holiness,
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the last indeed was not necessary, but coming immediately out of the hands of an holy God, it was necessary that he should be created in righteousness and holiness. God saw all that he had made that it was good, good according to the nature.
the last indeed was not necessary, but coming immediately out of the hands of an holy God, it was necessary that he should be created in righteousness and holiness. God saw all that he had made that it was good, good according to the nature.
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2. Man in this state was not capable of salvation in that way wherein God had foreordained the salvation of men, viz. by a Redeemer: the whole need not a physician, but the sick;
2. Man in this state was not capable of salvation in that Way wherein God had foreordained the salvation of men, viz. by a Redeemer: the Whole need not a Physician, but the sick;
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men must be lost, before they are found; they must be captives, before they are capable of Redemption; they must be unrighteous, before they can be capable of a bring made righteous. Christ came not (as himself telleth us) to call the righteous, but sinners to repentance.
men must be lost, before they Are found; they must be captives, before they Are capable of Redemption; they must be unrighteous, before they can be capable of a bring made righteous. christ Come not (as himself Telleth us) to call the righteous, but Sinners to Repentance.
5. I desire you to consider, That the Covenant of Grace, and promise by faith on Gods part, could not possibly have been made good, without the destruction of the first Covenant of Works,
5. I desire you to Consider, That the Covenant of Grace, and promise by faith on God's part, could not possibly have been made good, without the destruction of the First Covenant of Works,
so often called in Scripture, (as being indeed the great and most valuable promise), what is the means of obtaining it? On Gods part it must be given out, on mans part it must be received by faith, for it is given to them that believe, and it is therefore called the promise by faith in Jesus Christ. Now the promise of life by works, under the first Covenant, was wholly inconsistent with this promise of being saved by faith in Christ. Though the first Covenant comprehended a faith in God,
so often called in Scripture, (as being indeed the great and most valuable promise), what is the means of obtaining it? On God's part it must be given out, on men part it must be received by faith, for it is given to them that believe, and it is Therefore called the promise by faith in jesus christ. Now the promise of life by works, under the First Covenant, was wholly inconsistent with this promise of being saved by faith in christ. Though the First Covenant comprehended a faith in God,
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How therefore was it possible that the promise of faith in Christ to those who believe in him should be given out, till first the Covenant of Works was both given out,
How Therefore was it possible that the promise of faith in christ to those who believe in him should be given out, till First the Covenant of Works was both given out,
6. In the last place, I desire you to consider, That as on Gods part, the promise of life by faith in Christ, was inconsistent with the promise of life, upon the doing of the works of the law:
6. In the last place, I desire you to Consider, That as on God's part, the promise of life by faith in christ, was inconsistent with the promise of life, upon the doing of the works of the law:
And this will appear to every intelligent soul, that will but consider, That the going out of the soul unto Christ for life, is a disclaimer of its own righteousness;
And this will appear to every intelligent soul, that will but Consider, That the going out of the soul unto christ for life, is a disclaimer of its own righteousness;
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and a very great piece of self-denial, to which the soul will never move naturally, but must see it self constrained to it by necessity, Isa. 57.10. Thou hast found the life of thy hand, therefore thou wert not grieved:
and a very great piece of self-denial, to which the soul will never move naturally, but must see it self constrained to it by necessity, Isaiah 57.10. Thou hast found the life of thy hand, Therefore thou Wertenberg not grieved:
nor would man have ever been perswaded to have gone out of himself, and to have accepted of the righteousness of Christ for his righteousness, had he not first been rendred in a forlorn, desperate,
nor would man have ever been persuaded to have gone out of himself, and to have accepted of the righteousness of christ for his righteousness, had he not First been rendered in a forlorn, desperate,
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This, in the first place, should mind us, not to be hasty to deny, nor too forward to stumble at some things in the dispensations of God, which at first seem to us hard to be understood.
This, in the First place, should mind us, not to be hasty to deny, nor too forward to Stumble At Some things in the dispensations of God, which At First seem to us hard to be understood.
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Who can find out God, or search out the Almighty unto perfection? I do not know any thing that looketh more inconsistently in appearance to us, at our first view of it, than this;
Who can find out God, or search out the Almighty unto perfection? I do not know any thing that looks more inconsistently in appearance to us, At our First view of it, than this;
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for to say that these were second thoughts about mans salvation, when he was lapsed and fallen, were to blaspheme by attributing change of mind and purpose to God,
for to say that these were second thoughts about men salvation, when he was lapsed and fallen, were to Blaspheme by attributing change of mind and purpose to God,
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If God from all eternity did settle the business of mans salvation (as the Apostle saith he did), Ephes. 1.4, 5, 6, 7. Cousing us in him before the foundation of the world (that is, in Christ,
If God from all eternity did settle the business of men salvation (as the Apostle Says he did), Ephesians 1.4, 5, 6, 7. Cousin us in him before the Foundation of the world (that is, in christ,
as ver. 3.) that we should be holy, and without blame before him in love, having predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace:
as for. 3.) that we should be holy, and without blame before him in love, having predestinated us unto the adoption of children, by jesus christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood, the forgiveness of Sins according to the riches of his grace:
until he was fallen from it, and that God according to that holy and guiltless state, wherein he made man, did first stipulate with him in a Covenant of Works,
until he was fallen from it, and that God according to that holy and guiltless state, wherein he made man, did First stipulate with him in a Covenant of Works,
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I would gladly know of those, who so flutter with their little ratiocinations, about the seriousness of Gods actings in his offers of grace, and would make us believe that God doth not serio agere, act seriously in calling men to believe and repent, unless there were a possibility of salvation for them all;
I would gladly know of those, who so flutter with their little ratiocinations, about the seriousness of God's actings in his offers of grace, and would make us believe that God does not serio agere, act seriously in calling men to believe and Repent, unless there were a possibility of salvation for them all;
If he never intended that any should be that way saved, I would know of them whether God was serious or no with Adam in such a proposal of life unto him;
If he never intended that any should be that Way saved, I would know of them whither God was serious or not with Adam in such a proposal of life unto him;
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God was serious with Adam in the making of the Covenant of Works with him, serious with respect unto his own end, which was not that any should be saved by the fulfilling of that Covenant, which he knew none would,
God was serious with Adam in the making of the Covenant of Works with him, serious with respect unto his own end, which was not that any should be saved by the fulfilling of that Covenant, which he knew none would,
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but that it should be as a School-master to lead us to Christ (as the Apostle speaketh of the Law contained in Ordinances) and introductive to the exhibition of that better Covenant which God had established with the Son of his Love,
but that it should be as a Schoolmaster to led us to christ (as the Apostle speaks of the Law contained in Ordinances) and introductive to the exhibition of that better Covenant which God had established with the Son of his Love,
Ʋse 2. We may learn from hence, That it is consistent enough with the holiness of God, to require things of persons, which it is not his Will of purpose that they should do;
Ʋse 2. We may Learn from hence, That it is consistent enough with the holiness of God, to require things of Persons, which it is not his Will of purpose that they should do;
These are two things which some make a great pudder with, that they might establish their universalities, and obtain against the Election of Grace. They think that if God had determined the certain number of those who should be saved, or for whom Christ dyed;
These Are two things which Some make a great pudder with, that they might establish their Universalities, and obtain against the Election of Grace. They think that if God had determined the certain number of those who should be saved, or for whom christ died;
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nor apprehend it possible that God should from all eternity know who would believe and repent (which none could without his special grace) without willing that grace to them, by vertue of which they should put forth these saving acts;
nor apprehend it possible that God should from all eternity know who would believe and Repent (which none could without his special grace) without willing that grace to them, by virtue of which they should put forth these Saving acts;
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and to repent, and to promise them eternal life and salvation, upon the terms of faith and repentance? We ask them how it was consistent with the truth and holiness of God, to require of Adam under the Covenant of Works, not to eat of the tree of forbidden fruit,
and to Repent, and to promise them Eternal life and salvation, upon the terms of faith and Repentance? We ask them how it was consistent with the truth and holiness of God, to require of Adam under the Covenant of Works, not to eat of the tree of forbidden fruit,
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when-as it is plain, that God had purposed to permit him to eat thereof, and foreknew that he would eat thereof, and never intended that Adam, or any of his posterity should come to Heaven, by the fulfilling of that Covenant.
When-as it is plain, that God had purposed to permit him to eat thereof, and foreknew that he would eat thereof, and never intended that Adam, or any of his posterity should come to Heaven, by the fulfilling of that Covenant.
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At present, as to this purpose it is enough to say, Gods end in making the Covenant of Works with Adam, was to make way for the publication of the Covenant of Grace.
At present, as to this purpose it is enough to say, God's end in making the Covenant of Works with Adam, was to make Way for the publication of the Covenant of Grace.
But here Adam, and in him all mankind were called to a fulfilling of the Covenant of Works, and life was upon that condition promised to them all, when-as yet it was never Gods purpose and intendment, that any of them should fulfil it,
But Here Adam, and in him all mankind were called to a fulfilling of the Covenant of Works, and life was upon that condition promised to them all, When-as yet it was never God's purpose and intendment, that any of them should fulfil it,
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and bringing home to God, of a particular sinner, moveth to its motions and workings, in order to the general publication of the Covenant of Grace, and the way of salvation through him unto the world.
and bringing home to God, of a particular sinner, moves to its motions and workings, in order to the general publication of the Covenant of Grace, and the Way of salvation through him unto the world.
the news of a Saviour to him, that apprehendeth not himself lost, or to stand in need of any salvation? God therefore ordinarily in the conversion of a sinner, layeth the Law to him, sheweth him what God hath required of him,
the news of a Saviour to him, that apprehendeth not himself lost, or to stand in need of any salvation? God Therefore ordinarily in the conversion of a sinner, Layeth the Law to him, shows him what God hath required of him,
and then permitted him to violate this Law, to break this Covenant, and then discovers the Covenant of Grace and Redemption, which to this time lay hidden with God,
and then permitted him to violate this Law, to break this Covenant, and then discovers the Covenant of Grace and Redemption, which to this time lay hidden with God,
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And hence also appears an easie answer to that question, whether men and women unregenerated, be under the Covenant of Works, or under the Covenant of Grace;
And hence also appears an easy answer to that question, whither men and women unregenerated, be under the Covenant of Works, or under the Covenant of Grace;
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that all men since the fall of Adam, are not under the dispensation of the Covenant of Works, but under the dispensation of the Covenant of Grace is out of doubt,
that all men since the fallen of Adam, Are not under the Dispensation of the Covenant of Works, but under the Dispensation of the Covenant of Grace is out of doubt,
but by keeping the whole Law in thought, word, and deed, which is a state sad and miserable enough, it being that which no man in his lapsed estate is able to do.
but by keeping the Whole Law in Thought, word, and deed, which is a state sad and miserable enough, it being that which no man in his lapsed estate is able to do.
they have no part nor portion in this matter, no state nor interest in Christ, but are without Christ, and consequently during their present state incapable of any lively hope.
they have no part nor portion in this matter, no state nor Interest in christ, but Are without christ, and consequently during their present state incapable of any lively hope.
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SERMON XXXVI. Acts XVII. 30. But now God commandeth all men every-where to Repent. I Am endeavouring to expound to you some of the hard Chapters of Divine Providence;
SERMON XXXVI. Acts XVII. 30. But now God commands all men everywhere to repent. I Am endeavouring to expound to you Some of the hard Chapters of Divine Providence;
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These times justifying that to be true of the book of Providence, which the Apostle Peter saith of St. Pauls Epistles, 2 Pet. 3.16. There are in it some things hard to be understood, which they that are unlearned and unstable, wrest unto their own destruction.
These times justifying that to be true of the book of Providence, which the Apostle Peter Says of Saint Paul's Epistles, 2 Pet. 3.16. There Are in it Some things hard to be understood, which they that Are unlearned and unstable, wrest unto their own destruction.
it may be sometimes we shall wade beyond our stature, and be forced to cry out O the depth; but I think that grave Ancient said true, that told us, That the Counsels of God do so exceed our capacity, that in some particulars they yet wonderfully accommodate themselves to our intellectuals:
it may be sometime we shall wade beyond our stature, and be forced to cry out Oh the depth; but I think that grave Ancient said true, that told us, That the Counsels of God do so exceed our capacity, that in Some particulars they yet wonderfully accommodate themselves to our intellectuals:
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and men might understand more of the reasonableness of the motions of Divine Providence, if they would bring to their observation not so much discutiendi acumen, as discendi pietatem, acuteness of wit to quarrel,
and men might understand more of the reasonableness of the motions of Divine Providence, if they would bring to their observation not so much discutiendi acumen, as discendi pietatem, acuteness of wit to quarrel,
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We are prone for the directing of our conceptions of God, to make to our selves images graven with the tools of philosophy and humane reason, and then to bow to them.
We Are prove for the directing of our conceptions of God, to make to our selves Images graved with the tools of philosophy and humane reason, and then to bow to them.
and matters of question quickly rendred out of question. I am speaking to such NONLATINALPHABET of difficulty as arise to considerate souls, from the consideration of the motions of Providence, relating both to the Covenant of works, and that of Grace.
and matters of question quickly rendered out of question. I am speaking to such of difficulty as arise to considerate Souls, from the consideration of the motions of Providence, relating both to the Covenant of works, and that of Grace.
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and the Lord Jesus Christ relating to the salvation of the children of men. This, I know, some will not understand, but the Scripture speaketh plainly.
and the Lord jesus christ relating to the salvation of the children of men. This, I know, Some will not understand, but the Scripture speaks plainly.
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for the fulfilling of the matter of the Covenant, both what was to be done by himself, upon which account it was called a Covenant of Redemption; and by us, with respect to which it is called the Covenant of Grace: God in and by it relaxing the rigour of the Law, which required personal satisfaction to Divine Justice, from the persons offending,
for the fulfilling of the matter of the Covenant, both what was to be done by himself, upon which account it was called a Covenant of Redemption; and by us, with respect to which it is called the Covenant of Grace: God in and by it relaxing the rigour of the Law, which required personal satisfaction to Divine justice, from the Persons offending,
2. We believe it not made for all, but conformably to the purpose of Election; if it had been made for all, we could not understand but that all men must be saved.
2. We believe it not made for all, but conformably to the purpose of Election; if it had been made for all, we could not understand but that all men must be saved.
so we believe the same concerning the rolls of this Covenant. The Lord (as the Apostle tells us) knoweth who are his. Christ was not Sponsor incerti foederis, a surety of an incertain, but of a certain Covenant.
so we believe the same Concerning the rolls of this Covenant. The Lord (as the Apostle tells us) Knoweth who Are his. christ was not Sponsor Incerti Fœderis, a surety of an incertain, but of a certain Covenant.
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But certainly no considerate Christian can allow this, who observeth that amongst men, nothing but ignorance of future contingencies, is the cause of incertain, and conditional bargains:
But Certainly no considerate Christian can allow this, who observeth that among men, nothing but ignorance of future contingencies, is the cause of incertain, and conditional bargains:
and it seems to us strangely to derogate from the eternal perfection of the Divine Being, in point of Knowledge, so much as to fancy, that God the Father and the Lord Jesus Christ, (who both from eternity knew who would,
and it seems to us strangely to derogate from the Eternal perfection of the Divine Being, in point of Knowledge, so much as to fancy, that God the Father and the Lord jesus christ, (who both from eternity knew who would,
that such or such persons (who they knew would not repent nor believe,) if they believed and repented, should have a share in the satisfaction and death of Christ.
that such or such Persons (who they knew would not Repent nor believe,) if they believed and repented, should have a share in the satisfaction and death of christ.
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4. We do suppose and believe the blood of the Covenant (that is, the blood of Jesus Christ) was intentionally poured forth, according to the Covenant, and for the persons concerned in it.
4. We do suppose and believe the blood of the Covenant (that is, the blood of jesus christ) was intentionally poured forth, according to the Covenant, and for the Persons concerned in it.
The blood of Christ is called the blood of the Covenant, Zech. 9.11. Heb. 10.29. Heb. 13.20. and the Antitype to those ancient types of the blood of Beasts, which was so called, Exod. 24.8.
The blood of christ is called the blood of the Covenant, Zechariah 9.11. Hebrew 10.29. Hebrew 13.20. and the Antitype to those ancient types of the blood of Beasts, which was so called, Exod 24.8.
than that this Covenant is held out to all indefinitely. Mar. 16.15. Christs commission to his Apostles runs thus, Go ye into all the world, and preach the Gospel to every Creature:
than that this Covenant is held out to all indefinitely. Mar. 16.15. Christ commission to his Apostles runs thus, Go you into all the world, and preach the Gospel to every Creature:
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and the terms, believing, and being baptized are also propounded unto all; and according to that direction, and commission is all our Preaching. Now hence ariseth the difficulty:
and the terms, believing, and being baptised Are also propounded unto all; and according to that direction, and commission is all our Preaching. Now hence arises the difficulty:
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If Christ hath not died for all, why is the Gospel preached to every creature? how can it consist with the truth and honour of that God who cannot lie, by his Ministers to tell men, that if they will but repent, and believe, they shall be saved? To what end is the Gospel preached unto them? To which I answer,
If christ hath not died for all, why is the Gospel preached to every creature? how can it consist with the truth and honour of that God who cannot lie, by his Ministers to tell men, that if they will but Repent, and believe, they shall be saved? To what end is the Gospel preached unto them? To which I answer,
What though ten thousand be told, and have it rung in their Ears, That he who believeth shall be saved, and but ten of those ten thousand should believe, provided that they be saved, God I hope is true,
What though ten thousand be told, and have it rung in their Ears, That he who Believeth shall be saved, and but ten of those ten thousand should believe, provided that they be saved, God I hope is true,
But still you will say, why hath God by his Providence so ordered it, to what end should the Providence of God order the publication and tender of the Covenant of Grace to a greater number than are concerned in it.
But still you will say, why hath God by his Providence so ordered it, to what end should the Providence of God order the publication and tender of the Covenant of Grace to a greater number than Are concerned in it.
3. What if we should say, It is (O Father) so because it pleaseth thee, and be forced here to cry out with the great Apostle, Rom. 9.33. O the depth of the ri hes, both of the wisdom and know ledge of God;
3. What if we should say, It is (Oh Father) so Because it Pleases thee, and be forced Here to cry out with the great Apostle, Rom. 9.33. Oh the depth of the ri hes, both of the Wisdom and know ledge of God;
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vers. 34. For who hath known the mind of the Lord, or who hath been his Counsellor? Who is able to give a just account of Gods designs and intentions, to what purpose he doth things? It is enough for us to know that God doth them,
vers. 34. For who hath known the mind of the Lord, or who hath been his Counsellor? Who is able to give a just account of God's designs and intentions, to what purpose he does things? It is enough for us to know that God does them,
though they cannot by searching find out God, nor find out the Almighty unto perfection. 1. There are those that say, that Reprobates are only called to faith and repentance,
though they cannot by searching find out God, nor find out the Almighty unto perfection. 1. There Are those that say, that Reprobates Are only called to faith and Repentance,
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and possibly it may be doubted, if there were any society, or company of people in the world, amongst whom there were not any ordained to everlasting life;
and possibly it may be doubted, if there were any society, or company of people in the world, among whom there were not any ordained to everlasting life;
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whether God would at all send his Gospel to them, or direct any of the Messengers of his word to go and call them to repentance. God incouraging Paul, Act. 18.10. to preach the Gospel undauntedly at Corinth, addeth this, for I have much people in this City.
whither God would At all send his Gospel to them, or Direct any of the Messengers of his word to go and call them to Repentance. God encouraging Paul, Act. 18.10. to preach the Gospel undauntedly At Corinth, adds this, for I have much people in this city.
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for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.11, 12. I remember that when the Prophet Elisha was sent for to Jehosaphat, Jehoram and the King of Edom, when they were in their distress for want of water, (you have the story 2 Kings 3.13.) Elisha saith to the King of Israel (who was a wicked King) what have I to do with thee? vers. 14. Were it not that I regard the presence of Jehosophat, the King of Judah, I would not look toward thee, nor see thee.
for the work of the Ministry, for the edifying of the body of christ, Ephesians 4.11, 12. I Remember that when the Prophet Elisha was sent for to Jehoshaphat, jehoram and the King of Edom, when they were in their distress for want of water, (you have the story 2 Kings 3.13.) Elisha Says to the King of Israel (who was a wicked King) what have I to do with thee? vers. 14. Were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look towards thee, nor see thee.
pariter adeunt, pariter audiunt (as Augustine saith in another case) they living amongst the elect of God, hear the words that are spoken from God to them;
pariter adeunt, pariter Audiunt (as Augustine Says in Another case) they living among the elect of God, hear the words that Are spoken from God to them;
nor is this an end at all unworthy of a wise and holy God, as well with relation to his own glory, which is impeached by the exorbitancies of mens lusts,
nor is this an end At all unworthy of a wise and holy God, as well with Relation to his own glory, which is impeached by the Extravagancies of men's Lustiest,
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as with reference to the good of humane society, for which (as I have all along shewed you in these Discourses) our good God in the motions of his Providence sheweth a great kindness,
as with Referente to the good of humane society, for which (as I have all along showed you in these Discourses) our good God in the motions of his Providence shows a great kindness,
The Apostle telleth us, That the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made,
The Apostle Telleth us, That the invisible things of God, from the creation of the world, Are clearly seen, being understood by the things that Are made,
even his eternal power, and God-head, so that they are without excuse, because that when they knew God, they glorified him not as God, Rom. 1.20. he speaketh of the Heathens;
even his Eternal power, and Godhead, so that they Are without excuse, Because that when they knew God, they glorified him not as God, Rom. 1.20. he speaks of the heathens;
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we may say of them as the Apostle saith of the Jews, Have they not heard, Rom. 10.18. did they not know? God hath stretcht forth his hand to a disobedient and gainsaying people.
we may say of them as the Apostle Says of the jews, Have they not herd, Rom. 10.18. did they not know? God hath stretched forth his hand to a disobedient and gainsaying people.
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So as that the universality of the call to faith and repentance, is no argument either against the election of grace, or for an incertain Covenant, no nor yet for an universal redemption.
So as that the universality of the call to faith and Repentance, is no argument either against the election of grace, or for an incertain Covenant, not nor yet for an universal redemption.
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and to believe, is not only made use of to destroy the Doctrine of Election and the certainty of the Covenant of Grace, but also to destroy special and effectual Grace.
and to believe, is not only made use of to destroy the Doctrine of Election and the certainty of the Covenant of Grace, but also to destroy special and effectual Grace.
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I say then, supposing man in his lapsed state to have no power to repent, yet it is consistent enough with the truth and seriousness of God, with his purity and holiness, or any other attribute of his perfection, to call all men to repent; neither doth such his call of them imply any such natural, innate power in them.
I say then, supposing man in his lapsed state to have no power to Repent, yet it is consistent enough with the truth and seriousness of God, with his purity and holiness, or any other attribute of his perfection, to call all men to Repent; neither does such his call of them imply any such natural, innate power in them.
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1. What if man in his lapsed estate by nature hath no power to any action that is spiritually good, not to believe, nor repent; yet is it not his duty to do both,
1. What if man in his lapsed estate by nature hath no power to any actium that is spiritually good, not to believe, nor Repent; yet is it not his duty to do both,
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and had not our proparent a power given him of God to do whatsoever was necessary in order to his eternal salvation? His duty is, because God commandeth it;
and had not our proparent a power given him of God to do whatsoever was necessary in order to his Eternal salvation? His duty is, Because God commands it;
and say (and they say true) that Adam had not a power to repent and believe in Jesus Christ (that is, a specifick power): but neither were these necessary in that state, nor indeed practicable.
and say (and they say true) that Adam had not a power to Repent and believe in jesus christ (that is, a specific power): but neither were these necessary in that state, nor indeed practicable.
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others, only in the habit, &c. He instanceth in repentance only, and saith, Adam had faith both in the habit and act; but he speaks of faith only as respecting God, and the proposition of the word, not as respecting a Mediator, for the object; for we all know that in that state there was no need of a Mediator, and consequently, faith in the Mediator implieth the imperfection of a lapsed state, repugnant to the perfection of the primaevous state of innocency.
Others, only in the habit, etc. He Instanceth in Repentance only, and Says, Adam had faith both in the habit and act; but he speaks of faith only as respecting God, and the proposition of the word, not as respecting a Mediator, for the Object; for we all know that in that state there was no need of a Mediator, and consequently, faith in the Mediator Implies the imperfection of a lapsed state, repugnant to the perfection of the primaevous state of innocency.
or for not believing, in sensu composito, not doing what in them lay, that they might believe. God calleth all men to repent and to believe; it is true, it is not in their power to exert an act of faith, or a salvifick act of repentance;
or for not believing, in sensu composito, not doing what in them lay, that they might believe. God calls all men to Repent and to believe; it is true, it is not in their power to exert an act of faith, or a salvific act of Repentance;
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I always thought it a very idle question, An homine faciente quod in se est Deus teneatur gratiam dare, Whether if a man did what lay in his power to do, God be bound to give his effectual saving grace.
I always Thought it a very idle question, an homine faciente quod in se est Deus teneatur gratiam Dare, Whither if a man did what lay in his power to do, God be bound to give his effectual Saving grace.
and it shall be repaid him? If we could not say any thing to justifie God in condemning sinners (who have no power to any spiritual act) for not believing, not repenting;
and it shall be repaid him? If we could not say any thing to justify God in condemning Sinners (who have no power to any spiritual act) for not believing, not repenting;
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My Text is true, God now by his Ministers calleth all men to repent, and he may do it with consistency to his truth and sincerity, to his holiness and goodness, notwithstanding the certainty of his election,
My Text is true, God now by his Ministers calls all men to Repent, and he may do it with consistency to his truth and sincerity, to his holiness and Goodness, notwithstanding the certainty of his election,
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Ʋse 1. And in the first place, this may be of use to you to restrain you from approving of the bold sayings of those who reflect upon the truths of God,
Ʋse 1. And in the First place, this may be of use to you to restrain you from approving of the bold sayings of those who reflect upon the truths of God,
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and would turn them into falshoods, because forsooth, their narrow apprehensions cannot reconcile them to the truth, sincerity, holiness and goodness of God.
and would turn them into falsehoods, Because forsooth, their narrow apprehensions cannot reconcile them to the truth, sincerity, holiness and Goodness of God.
O but it is not equal, say some, that God should offer life, and the benefits of the Covenant of Grace, to those to whom he intendeth not to give them.
Oh but it is not equal, say Some, that God should offer life, and the benefits of the Covenant of Grace, to those to whom he intends not to give them.
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than as they are in the company of those to whom such grace is offered? But the Ministers of the Gospel who are Gods Messengers, do offer life to all that will believe:
than as they Are in the company of those to whom such grace is offered? But the Ministers of the Gospel who Are God's Messengers, do offer life to all that will believe:
where now is the inequality of Gods ways? But why is the Gospel at all preached to those who shall have no benefit by it? I answer, What if God please to make use of this as a means the better to restrain the lusts of men,
where now is the inequality of God's ways? But why is the Gospel At all preached to those who shall have no benefit by it? I answer, What if God please to make use of this as a means the better to restrain the Lustiest of men,
Have they a power to do nothing toward these things? If they would do what in them lay, would God deny his grace? Did ever any soul perish, think you, that did what was within its power in order to its salvation? If there did not,
Have they a power to do nothing towards these things? If they would do what in them lay, would God deny his grace? Did ever any soul perish, think you, that did what was within its power in order to its salvation? If there did not,
Yet I shall shew you there is incouragement enough for any that will mind their eternal interest to do what in them lies, that they may repent and believe:
Yet I shall show you there is encouragement enough for any that will mind their Eternal Interest to do what in them lies, that they may Repent and believe:
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and every creature by the law of his creation standeth obliged to obey his Creator. If God commandeth him to do something which he cannot do by his natural power;
and every creature by the law of his creation Stands obliged to obey his Creator. If God commands him to do something which he cannot do by his natural power;
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This is that now, that some keep a mighty stir with, that if Christ hath not died for all, then they have not objectum paratum, not an object prepared for their faith.
This is that now, that Some keep a mighty stir with, that if christ hath not died for all, then they have not Objectum Paratum, not an Object prepared for their faith.
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As if the counsels of God, or Christs intention in dying were the object of our faith, not the proposition and promise of the Gospel, that is held forth indefinitely: whosoever believeth shall be saved.
As if the Counsels of God, or Christ intention in dying were the Object of our faith, not the proposition and promise of the Gospel, that is held forth indefinitely: whosoever Believeth shall be saved.
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that whosoever believeth shall be saved, that he should lay hold upon the promise. Is not here an object prepared? is not the indefinite propounding of the grace of the Gospel, ground enough to encourage a soul to trust God upon his word?
that whosoever Believeth shall be saved, that he should lay hold upon the promise. Is not Here an Object prepared? is not the indefinite propounding of the grace of the Gospel, ground enough to encourage a soul to trust God upon his word?
4. Hast thou not as much encouragement, to repent and to believe, as ever any had? Have not thousands and ten thousands of the Saints of God, upon no other encouragement than thou hast, broken off sinful courses and sought the Lord while he might be found;
4. Hast thou not as much encouragement, to Repent and to believe, as ever any had? Have not thousands and ten thousands of the Saints of God, upon no other encouragement than thou hast, broken off sinful courses and sought the Lord while he might be found;
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and repentance toward him, by assuring them that their names were written in the Book of Life? Or that Christ did dye for them in particular? Is it not encouragement enough to thee, to tell the thou hast as good a ground of hope and encouragement as the three thousand that were converted at St. Peters Sermon; as any of those servants of God had, of whose conversion thou readest in the Acts of the Apostles: what art thou that thou shouldst look for more?
and Repentance towards him, by assuring them that their names were written in the Book of Life? Or that christ did die for them in particular? Is it not encouragement enough to thee, to tell thee thou hast as good a ground of hope and encouragement as the three thousand that were converted At Saint Peter's Sermon; as any of those Servants of God had, of whose conversion thou Readest in the Acts of the Apostles: what art thou that thou Shouldst look for more?
The election of God is in it self sure and certain, but it must be made sure and certain unto us, by our repentance and faith. Did ever any one hear of any soul reaking in its lusts,
The election of God is in it self sure and certain, but it must be made sure and certain unto us, by our Repentance and faith. Did ever any one hear of any soul reaking in its Lustiest,
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There is a common Grace which God denieth to no man, by vertue of which men may read, hear, pray, live a civil life and conversation, leave gross and flagitious courses of sin;
There is a Common Grace which God Denieth to no man, by virtue of which men may read, hear, pray, live a civil life and Conversation, leave gross and flagitious courses of since;
Let us leave quarrelling with his truths, and our little foolish and vain indeavours to argue an inconsistency of his Counsels with his Actual Providence; when we have done and said all we can, it will be found that God is consistent to himself,
Let us leave quarreling with his truths, and our little foolish and vain endeavours to argue an inconsistency of his Counsels with his Actual Providence; when we have done and said all we can, it will be found that God is consistent to himself,
I Am indeavouring to open to you the NONLATINALPHABET, the hard Chapters in the book of Divine Providence, solving those Phaenomena's, or appearing difficulties, which Atheistical Wits have raised, to make the holy God appear otherwise than he is, his Counsels, Truths,
I Am endeavouring to open to you the, the hard Chapters in the book of Divine Providence, solving those Phaenomena's, or appearing difficulties, which Atheistical Wits have raised, to make the holy God appear otherwise than he is, his Counsels, Truths,
and swearer could not speak, if the Providence of God did not in the mean time uphold the natural faculties, whose operations are necessary to such actions.
and swearer could not speak, if the Providence of God did not in the mean time uphold the natural faculties, whose operations Are necessary to such actions.
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I have already spoken to one, relating to the making and establishing a Covenant of Works with Adam, after the settlement of mans salvation upon the Covenant of Grace. The other relating to the dispensation of Providence, in the exhibition and publication of the Covenant of Grace.
I have already spoken to one, relating to the making and establishing a Covenant of Works with Adam, After the settlement of men salvation upon the Covenant of Grace. The other relating to the Dispensation of Providence, in the exhibition and publication of the Covenant of Grace.
The Apostle brings in these words in a magnifying of Christ, whom he had compared with the first Adam: The first Adam brought mankind under sin and guilt.
The Apostle brings in these words in a magnifying of christ, whom he had compared with the First Adam: The First Adam brought mankind under since and guilt.
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for where there is no law, there is no transgression, and the corruption of mans nature enclineth him the more to what is forbidden him — Nitimur in vetitum: sed hic de actione peccati sermo est quae fit per manifestationem (saith a learned Author upon my Text).
for where there is no law, there is no Transgression, and the corruption of men nature Inclineth him the more to what is forbidden him — Nitimur in vetitum: sed hic de action peccati sermon est Quae fit per manifestationem (Says a learned Author upon my Text).
The law maketh sin to abound by way of manifestation, as the glass maketh the spots in a man or womans face to abound, that is, discovereth them that are.
The law makes since to abound by Way of manifestation, as the glass makes the spots in a man or woman's face to abound, that is, Discovereth them that Are.
Well, But why should the law enter, that sin might abound? hath God then any pleasure or delight in the aboundings of sin? The text telleth you, that Gods design was to advance grace;
Well, But why should the law enter, that since might abound? hath God then any pleasure or delight in the aboundings of since? The text Telleth you, that God's Design was to advance grace;
But my design is not largely, and strictly to handle my text, but only to make use of it, in pursuit of my further design to open to you the difficult things of Actual Providence, which is by all confessed to have an influence upon mens sins;
But my Design is not largely, and strictly to handle my text, but only to make use of it, in pursuit of my further Design to open to you the difficult things of Actual Providence, which is by all confessed to have an influence upon men's Sins;
2. There is nothing in the world so contrary unto God as sin is, nothing so repugnant to his nature, nothing so prejudicial to his glory, nothing that he hateth with so perfect an hatred.
2. There is nothing in the world so contrary unto God as since is, nothing so repugnant to his nature, nothing so prejudicial to his glory, nothing that he hates with so perfect an hatred.
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Now these things considered, that yet God should not hinder sin, but suffer men to walk in their own ways, and to fulfil their unbridled lusts, seems at first view of difficult apprehension.
Now these things considered, that yet God should not hinder since, but suffer men to walk in their own ways, and to fulfil their unbridled Lustiest, seems At First view of difficult apprehension.
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It hath been so hard a Chapter to some, that they have fancied two Gods, the one to be the Principle of all the good, the other of all the evil that is in the world;
It hath been so hard a Chapter to Some, that they have fancied two God's, the one to be the Principle of all the good, the other of all the evil that is in the world;
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they were not able to conceive how a pure and holy God could permit sin. The Operations of Providence about sin, I have heretofore more largely discoursed.
they were not able to conceive how a pure and holy God could permit since. The Operations of Providence about since, I have heretofore more largely discoursed.
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while he seeth and knoweth which way the lust in the sinners heart will incline his action? I conceive now my text gives some relief to our disquieted thoughts about this particular.
while he sees and Knoweth which Way the lust in the Sinners heart will incline his actium? I conceive now my text gives Some relief to our disquieted thoughts about this particular.
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Why did God first suffer the law to enter? That sin might abound, that the offence might abound (saith the Apostle) v. 20. But why should sin abound? why did the Providence of God suffer sin to abound? That grace might much more abound:
Why did God First suffer the law to enter? That since might abound, that the offence might abound (Says the Apostle) v. 20. But why should since abound? why did the Providence of God suffer since to abound? That grace might much more abound:
and he is also speaking of sin as consequent to the law given, which I do not think is to be understood of the law given to Adam, and the Covenant made with him;
and he is also speaking of since as consequent to the law given, which I do not think is to be understood of the law given to Adam, and the Covenant made with him;
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but of the law given by Moses, and in that latitude I shall discourse this subject, shewing you that God in a great deal of wisdom, did first suffer sin to enter into the world,
but of the law given by Moses, and in that latitude I shall discourse this Subject, showing you that God in a great deal of Wisdom, did First suffer since to enter into the world,
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It is a true saying of one of the School-men, Plus est bonum, vel numero vel quantitate quod Deus elicit per mala, quam quod destruitur per mala, Al. Al. There is one way or other, either in number or in quantity, more good which God fetcheth out of sin, than is destroyed by sin.
It is a true saying of one of the Schoolmen, Plus est bonum, vel numero vel quantitate quod Deus elicit per mala, quam quod destruitur per mala, Al. Al. There is one Way or other, either in number or in quantity, more good which God Fetches out of since, than is destroyed by since.
And indeed the Doctrinal part of my discourse, will be nothing else than a justification of that maxim. I shall therefore this day entertain you with a resolution of this riddle, much like that of Sampson, when he had killed the Lyon,
And indeed the Doctrinal part of my discourse, will be nothing Else than a justification of that maxim. I shall Therefore this day entertain you with a resolution of this riddle, much like that of Sampson, when he had killed the lion,
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and eaten of the honey the Bees had made in the carcase, Jud. 14.4. shewing you, how out of the eater cometh meat, and out of the strong cometh sweetness:
and eaten of the honey the Bees had made in the carcase, Jud. 14.4. showing you, how out of the eater comes meat, and out of the strong comes sweetness:
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1. In the first place it is I think well observed by an acute Author, That God in this motion of Providence magnifieth his equity to our humane nature.
1. In the First place it is I think well observed by an acute Author, That God in this motion of Providence magnifieth his equity to our humane nature.
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Equity indeed is but a piece of justice. (But when I come to speak to that Attribute, I shall restrain my discourse to Gods Punitive and Vindicative Justice).
Equity indeed is but a piece of Justice. (But when I come to speak to that Attribute, I shall restrain my discourse to God's Punitive and Vindicative justice).
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and in this the condition of humane nature had been worse than that of sensitive creatures, which freely use their natural faculties, and exercise their natural motions.
and in this the condition of humane nature had been Worse than that of sensitive creatures, which freely use their natural faculties, and exercise their natural motions.
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Now without the permission of sin, yea of the aboundings of sin, it had been impossible that Divine Goodness and Bounty should have been so commended to the world.
Now without the permission of since, yea of the aboundings of since, it had been impossible that Divine goodness and Bounty should have been so commended to the world.
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and the greatest that Christ could shew, for greater love than this hath no man shewed, John 15. and herein God commends his love towards us, Rom. 5.8. Besides, the inhabitation of the spirit was a benefit of Christs death, an effect of his purchase.
and the greatest that christ could show, for greater love than this hath no man showed, John 15. and herein God commends his love towards us, Rom. 5.8. Beside, the inhabitation of the Spirit was a benefit of Christ death, an Effect of his purchase.
what room had there been for a Saviour? what needed one to have turned away iniquity from Jacob, to have been wounded for our iniquities, bruised for our transgressions? He dyed for our sins, saith the Apostle.
what room had there been for a Saviour? what needed one to have turned away iniquity from Jacob, to have been wounded for our iniquities, Bruised for our transgressions? He died for our Sins, Says the Apostle.
or the love of the Holy Spirit, in sanctifying us, and renewing us, and dwelling in us, been manifested to the world? If a strong man had not kept the house, what need had there been of a stronger than he to have come and dispossessed him? All the love of the Father, Son, and Holy Ghost magnified in the business of mans Redemption,
or the love of the Holy Spirit, in sanctifying us, and renewing us, and Dwelling in us, been manifested to the world? If a strong man had not kept the house, what need had there been of a Stronger than he to have come and dispossessed him? All the love of the Father, Son, and Holy Ghost magnified in the business of men Redemption,
2. Again, How could the love of God, in the conversion of sinners, in the pardon of their sins, in their justification, the sense they oft have of his love have been manifested to the world? What need were there of any pardon,
2. Again, How could the love of God, in the conversion of Sinners, in the pardon of their Sins, in their justification, the sense they oft have of his love have been manifested to the world? What need were there of any pardon,
if no sins were permitted? where were the aboundings of grace in pardoning, if there were no aboundings of sin? What love of God could be seen in the conversion of sinners,
if no Sins were permitted? where were the aboundings of grace in pardoning, if there were no aboundings of since? What love of God could be seen in the conversion of Sinners,
if no sinners were permitted in the world? How should God magnify his grace, by saying to any soul, Be of good cheer, thy sins are forgiven thee, if he did not suffer sins to be committed? Thus you see the greatness of Divine Goodness and Mercy, could never have been declared to the world,
if no Sinners were permitted in the world? How should God magnify his grace, by saying to any soul, Be of good cheer, thy Sins Are forgiven thee, if he did not suffer Sins to be committed? Thus you see the greatness of Divine goodness and Mercy, could never have been declared to the world,
and such a one by which he designeth to make himself glorious: he stileth himself, Exod. 34.6. Gracious, merciful, long-suffering, slow to anger: and Numb. 14.18. The Lord is long-suffering, and full of tender compassion.
and such a one by which he designeth to make himself glorious: he styleth himself, Exod 34.6. Gracious, merciful, long-suffering, slow to anger: and Numb. 14.18. The Lord is long-suffering, and full of tender compassion.
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which of us would endure such affronts and defiances, as God endureth every day? The aboundings of sin in the world make the considerate part of the inhabitants of it admire,
which of us would endure such affronts and defiances, as God Endureth every day? The aboundings of since in the world make the considerate part of the inhabitants of it admire,
The Apostle calleth God, the only wise God. None so wise as God is, and the wisdom of God is eminently magnified by his permission of sin. One great business of wisdom, is to make an Election of the best end;
The Apostle calls God, the only wise God. None so wise as God is, and the Wisdom of God is eminently magnified by his permission of since. One great business of Wisdom, is to make an Election of the best end;
this argued also an omnipotent infinite power. But yet, methinks, for God to produce his glory out of the aboundings of sin, argueth yet something more,
this argued also an omnipotent infinite power. But yet, methinks, for God to produce his glory out of the aboundings of since, argue yet something more,
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the end is either preximate, that is, their own dishonour, and destruction, or remote, and ultimate, that is, the shewing forth the Justice and Power of God.
the end is either preximate, that is, their own dishonour, and destruction, or remote, and ultimate, that is, the showing forth the justice and Power of God.
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4. But let me further shew how God is further glorified by reason of the aboundings of sin, in the manifestation of his Justice, his Punitive and Vindicative Justice, Rom. 9.22. What if God willing to shew his wrath, and to make his power known, endured with much long-suffering, vessels of wrath fitted for destruction:
4. But let me further show how God is further glorified by reason of the aboundings of since, in the manifestation of his justice, his Punitive and Vindicative justice, Rom. 9.22. What if God willing to show his wrath, and to make his power known, endured with much long-suffering, vessels of wrath fitted for destruction:
there is a great deal in that verse. 1. The Apostle hinteth us in that text, that we are Clay, and God is our Potter; it was what God had said of old by his Prophet Jeremiah, chap. 18. vers. 6. and Isaiah, chap. 45. vers. 9. and what the Apostle himself had said in the two verses immediately preceding:
there is a great deal in that verse. 1. The Apostle hinteth us in that text, that we Are Clay, and God is our Potter; it was what God had said of old by his Prophet Jeremiah, chap. 18. vers. 6. and Isaiah, chap. 45. vers. 9. and what the Apostle himself had said in the two Verses immediately preceding:
upon this account it is, that he here calls such as perish, vessels of wrath; Earthenvessels, with relation to the Potter before-mentioned. 2. Being such Potters vessels, God had undoubtedly a jus absolutum, an absolute right and dominion over the Sons of men, vers. 21. Hath not the Potter power over the Clay, of the same lump to make one a vessel of honour, another a vessel of dishonour? 3. He sheweth, that God doth destinate some to dishonour, not using his absolute right, and prerogative meerly,
upon this account it is, that he Here calls such as perish, vessels of wrath; Earthenvessels, with Relation to the Potter beforementioned. 2. Being such Potters vessels, God had undoubtedly a jus Absolute, an absolute right and dominion over the Sons of men, vers. 21. Hath not the Potter power over the Clay, of the same lump to make one a vessel of honour, Another a vessel of dishonour? 3. He shows, that God does destinate Some to dishonour, not using his absolute right, and prerogative merely,
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and that my name might be declared throughout all the earth: and this God calleth a getting himself glory upon Pharaoh, Exod. 14.17, 18. 3. The third reason he gives, is, That they are fitted for destruction.
and that my name might be declared throughout all the earth: and this God calls a getting himself glory upon Pharaoh, Exod 14.17, 18. 3. The third reason he gives, is, That they Are fitted for destruction.
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Divines start a question from these words, How, or from whom, they are fitted for destruction? Some say of God, as their Potter, others will have it to be from Satan, others from themselves;
Divines start a question from these words, How, or from whom, they Are fitted for destruction? some say of God, as their Potter, Others will have it to be from Satan, Others from themselves;
Paraeus telleth us, there are three things to be considered in these vessels of wrath, their nature, their sin, the end: as to their nature, they are not from themselves,
Pareus Telleth us, there Are three things to be considered in these vessels of wrath, their nature, their since, the end: as to their nature, they Are not from themselves,
nor from Satan, but from God, he is the Maker of all. As to their pravity and natural corruption, that is not from God, but from themselves, and from the Devil;
nor from Satan, but from God, he is the Maker of all. As to their pravity and natural corruption, that is not from God, but from themselves, and from the devil;
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and God glorifying his Justice and Power in breaking and destroying sinners, it is easie to understand how Gods suffering the aboundings of sin, tendeth to the glorifying of his Power, and Vindicative Justice.
and God glorifying his justice and Power in breaking and destroying Sinners, it is easy to understand how God's suffering the aboundings of since, tendeth to the glorifying of his Power, and Vindicative justice.
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and these are more internal, or more external; for such as are more internal, repentance, faith, humility, several other graces have either their Original motions from this Providence,
and these Are more internal, or more external; for such as Are more internal, Repentance, faith, humility, several other graces have either their Original motions from this Providence,
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if no sin were permitted, how could there be any humiliation for sin, any godly shame, or sorrow, any bleeding or brokenness of heart in the sense of sin? Were no sin permitted, there could be no repentance, no godly sorrow for sin, &c. 2. God hath a great deal of glory, by mens believing on the Lord Jesus Christ.
if no since were permitted, how could there be any humiliation for since, any godly shame, or sorrow, any bleeding or brokenness of heart in the sense of since? Were no since permitted, there could be no Repentance, no godly sorrow for since, etc. 2. God hath a great deal of glory, by men's believing on the Lord jesus christ.
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what is it to believe in the Lord Jesus Christ, but to accept of him as our Saviour, to expect Salvation from free grace, through the merits of Christ,
what is it to believe in the Lord jesus christ, but to accept of him as our Saviour, to expect Salvation from free grace, through the merits of christ,
and to depend upon him for it? Now should God permit no sin there would be no need of a Saviour, no occasion for a redeemer, no need of going out of our selves, relinquishing all confidences in the flesh, and in our selves.
and to depend upon him for it? Now should God permit no since there would be no need of a Saviour, no occasion for a redeemer, no need of going out of our selves, relinquishing all confidences in the Flesh, and in our selves.
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Now (saith he) this self-same thing, that you sorrowed after a godly sort, what carefulness it wrought in you? Yea what clearing of your selves? Yea what indignation, what fear, what vehement desire, yea what zeal, what revenge:
Now (Says he) this selfsame thing, that you sorrowed After a godly sort, what carefulness it wrought in you? Yea what clearing of your selves? Yea what Indignation, what Fear, what vehement desire, yea what zeal, what revenge:
from our Prayers, Praises, from our hearing his word, receiving the Sacrament? Prayer is made up of Confession of Sin, and Supplications for pardon of Sin, and strength against Sin. Confession of Sin gives glory to God, my Son (saith Joshuah to Achan ) confess and give glory to God. Supplication for good things gives God glory as it owns him to be the Fountain of all good,
from our Prayers, Praises, from our hearing his word, receiving the Sacrament? Prayer is made up of Confessi of since, and Supplications for pardon of since, and strength against Sin. Confessi of since gives glory to God, my Son (Says Joshua to achan) confess and give glory to God. Supplication for good things gives God glory as it owns him to be the Fountain of all good,
and a natural homage, which derived, inferiour beings do owe unto the first being. But there would have been no need of Prayer, either for the pardon of Sin,
and a natural homage, which derived, inferior beings do owe unto the First being. But there would have been no need of Prayer, either for the pardon of since,
or for strength against Sin. For Praise, that also is a piece of Homage, which Adam would have owed unto God if he had stood in his first integrity, and state of Innocency;
or for strength against Sin. For Praise, that also is a piece of Homage, which Adam would have owed unto God if he had stood in his First integrity, and state of Innocency;
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Certainly the fall of the evil Angels advantages the praises of the elect Angel, it being doubtless a piece of their song to bless God, who suffered not them to fall as the infernal Spirits did:
Certainly the fallen of the evil Angels advantages the praises of the elect Angel, it being doubtless a piece of their song to bless God, who suffered not them to fallen as the infernal Spirits did:
and indeed this needeth no further evidence than what it hath from every gracious Soul, that hath tasted any thing of the love of God in pardoning mercies.
and indeed this needs no further evidence than what it hath from every gracious Soul, that hath tasted any thing of the love of God in pardoning Mercies.
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I am perswaded that in the very times wherein we live God hath made use of the prodigious intemperance, lust and luxury, Atheisme and foolish superstitious vanities of some, to make true Religion, Godliness,
I am persuaded that in the very times wherein we live God hath made use of the prodigious intemperance, lust and luxury, Atheism and foolish superstitious vanities of Some, to make true Religion, Godliness,
Lastly, From what is said abundantly appears, that it is not without infinite wisdom that the Lord though he be pleased to manifest the riches of grace upon some, to change their hearts,
Lastly, From what is said abundantly appears, that it is not without infinite Wisdom that the Lord though he be pleased to manifest the riches of grace upon Some, to change their hearts,
In the same Text, Pro. 16.4. Where he tells us that he hath made the wicked for the day of evil, he saith in the former part, that he hath made all things for himself.
In the same Text, Pro 16.4. Where he tells us that he hath made the wicked for the day of evil, he Says in the former part, that he hath made all things for himself.
If (saith he) an ignorant person goeth into a Smiths shop, what matters it if he doth not knowof what particular use the Sleth, the Anvil and other utensils are,
If (Says he) an ignorant person Goes into a Smiths shop, what matters it if he does not Know of what particular use the Sleth, the Anvil and other utensils Are,
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it is enough for us that God knoweth, the vilest action that was ever done in the World, the crucifying of the Lord Jesus Christ, was of the greatest use for the manifestation of the glory of God.
it is enough for us that God Knoweth, the Vilest actium that was ever done in the World, the crucifying of the Lord jesus christ, was of the greatest use for the manifestation of the glory of God.
and the acquisition of glory to his sacred name, &c. It may seem an idle question, why the Lord suffereth so many sinners, so as his own number is but a little flock in comparison of those Herds;
and the acquisition of glory to his sacred name, etc. It may seem an idle question, why the Lord suffers so many Sinners, so as his own number is but a little flock in comparison of those Herds;
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by Nature there is none righteous, no not one, all are Children of wrath, one as well as another, all that are implanted into Christ, were natural branches of the wild Olive;
by Nature there is none righteous, no not one, all Are Children of wrath, one as well as Another, all that Are implanted into christ, were natural branches of the wild Olive;
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they are made otherwise by an engraffing, and implantation into the Lord Jesus Christ. (It is the Metaphor which the Apostle useth, Rom. 11. v. 17, 19.) Those, all those whom the Lord quickeneth, were at first dead in trespasses and sins.
they Are made otherwise by an Engrafting, and implantation into the Lord jesus christ. (It is the Metaphor which the Apostle uses, Rom. 11. v. 17, 19.) Those, all those whom the Lord Quickeneth, were At First dead in Trespasses and Sins.
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thou that sayest, why doth a pure, and holy God endure so many vessels of wrath fitted for destruction, do but remember that thou thy self wert once a Child of wrath, thou wert once a person fitted, both by Original sin,
thou that Sayest, why does a pure, and holy God endure so many vessels of wrath fitted for destruction, do but Remember that thou thy self Wertenberg once a Child of wrath, thou Wertenberg once a person fitted, both by Original since,
but why may not they also have a moneth in which God may take them? The Children by adoption are picked out of the Children of wrath. Reservat Deus injustos misericordiae, per inducias justitiae.
but why may not they also have a Monn in which God may take them? The Children by adoption Are picked out of the Children of wrath. Reservat Deus injustos Mercy, per Inducias justitiae.
how should their own thoughts another day accuse them? It is an aggravation of judgment against sinners, That God gives them a space of repentance, and they do not repent.
how should their own thoughts Another day accuse them? It is an aggravation of judgement against Sinners, That God gives them a Molle of Repentance, and they do not Repent.
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and after the hardness and impenitency of their hearts treasure up wrath against the day of wrath, their blood is upon their own heads, God is vindicated in his Justice.
and After the hardness and impenitency of their hearts treasure up wrath against the day of wrath, their blood is upon their own Heads, God is vindicated in his justice.
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3. The permission of sinners in the world seemeth reasonable, that if they will not be made better, others may be made good by Gods patience toward them, and forbearance of them.
3. The permission of Sinners in the world seems reasonable, that if they will not be made better, Others may be made good by God's patience towards them, and forbearance of them.
If there were none of these Briars and Thorns in the world, how could God teach his people by them? Indeed this is one of Gods great ends in the permission of sinners.
If there were none of these Briers and Thorns in the world, how could God teach his people by them? Indeed this is one of God's great ends in the permission of Sinners.
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I know that examples of judgments are not Gods ordinary means of conversion, nay they are rare instances of converts that are made that way, especially where the word is ordinarily preached.
I know that Examples of Judgments Are not God's ordinary means of conversion, nay they Are rare instances of converts that Are made that Way, especially where the word is ordinarily preached.
Those that harden their hearts under the word, are ordinarily judicially hardned against judgments, or other means that to the eye of reason seem probable means to change their hearts,
Those that harden their hearts under the word, Are ordinarily judicially hardened against Judgments, or other means that to the eye of reason seem probable means to change their hearts,
Princes the time they go to School use to have their Ʋmbraes, some other person (I forget it may be the name they use to give them,) that they may be corrected for them,
Princes the time they go to School use to have their Ʋmbraes, Some other person (I forget it may be the name they use to give them,) that they may be corrected for them,
2. God defameth sin, by a plenty of sinners. It is one of the idle pretences men in this age have for their filthy stage-plays, that sin is there discredited by the representation of it;
2. God defameth since, by a plenty of Sinners. It is one of the idle pretences men in this age have for their filthy stageplays, that since is there discredited by the representation of it;
the truth is, vertue, and sobriety is discredited there (for in the debauchery of them our age hath exceeded all Heathens.) But for those that will see the vileness and ugliness of sin, they need not see it in a play in effigy: they may see it more livelily in the converse of their neighbours,
the truth is, virtue, and sobriety is discredited there (for in the debauchery of them our age hath exceeded all heathens.) But for those that will see the vileness and ugliness of since, they need not see it in a play in effigy: they may see it more livelily in the converse of their neighbours,
3. There is yet a third way by which the sinners of the world do good to the Saints, and that is, augendo fidem, & ampliando patientiam, increasing their faith and patience:
3. There is yet a third Way by which the Sinners of the world do good to the Saints, and that is, augendo fidem, & ampliando patientiam, increasing their faith and patience:
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every sinner is a grieving thorne, and a pricking briar to the house of Israel, and by these briars and thorns God teacheth them (as it is said that Gideon taught the men of succoth.
every sinner is a grieving thorn, and a pricking briar to the house of Israel, and by these briers and thorns God Teaches them (as it is said that gideon taught the men of succoth.
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) It was the saying of an ancient writer, Nullus bonorum habet inimicum nisi malum, qui ideo esse permittitur ut vel ipse corrigatur, vel per ipsum malus exerceatur;
) It was the saying of an ancient writer, Nullus Bonorum habet Inimicum nisi malum, qui ideo esse permittitur ut vel ipse corrigatur, vel per ipsum malus exerceatur;
that is, no good man hath any enemy, but a wicked man, whom God doth therefore permit that either himself may be amended, or the good man may by him be exercised.
that is, no good man hath any enemy, but a wicked man, whom God does Therefore permit that either himself may be amended, or the good man may by him be exercised.
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and ferulars for Children, why there are so many whipping-posts and racks, so many bride wells, &c. Assyria is the rod of Gods anger, Isa. 10. God hath many Children,
and ferulars for Children, why there Are so many Whipping posts and racks, so many bride wells, etc. Assyria is the rod of God's anger, Isaiah 10. God hath many Children,
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and his Children will have their wanton vagaries, and extravagances, and must be brought through the world to Heaven, under the discipline of persecutions, and many afflictions;
and his Children will have their wanton vagaries, and extravagances, and must be brought through the world to Heaven, under the discipline of persecutions, and many afflictions;
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sometimes to a persecutor, to rifle their houses, and plunder their pleasant things, to lay them up in gaoles, &c. And thus a multitude of sinners is necessary to Gods government of the world.
sometime to a persecutor, to rifle their houses, and plunder their pleasant things, to lay them up in gaols, etc. And thus a multitude of Sinners is necessary to God's government of the world.
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But yet (for we are very apt to dispute with God) how is it that the providence of God suffers such an excess of riot, such a world of iniquity in the world;
But yet (for we Are very apt to dispute with God) how is it that the providence of God suffers such an excess of riot, such a world of iniquity in the world;
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The Apostle tells us, faith worketh by love, it is indeed productive both of love and hope, &c. It is also true that Vitia sunt concatenata, vices and sinful habits are also linked together,
The Apostle tells us, faith works by love, it is indeed productive both of love and hope, etc. It is also true that Vices sunt concatenata, vices and sinful habits Are also linked together,
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Lust conceiveth and brings forth, and sin finisheth and then bringeth forth death. And, as it is observed in nature, the most noxious Creatures are most fruitful, and teeming;
Lust conceiveth and brings forth, and since finisheth and then brings forth death. And, as it is observed in nature, the most noxious Creatures Are most fruitful, and teeming;
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2. Again, God in his providence maketh use of sin to punish sin. But the equity of God in that motion of his providence, God willing I shall hereafter more fully discourse.
2. Again, God in his providence makes use of since to Punish since. But the equity of God in that motion of his providence, God willing I shall hereafter more Fully discourse.
2. To quiet your thoughts upon this permission of Divine Providence, I shall offer to your consideration what Nierembergius, an acute Author, (though a Papist) saith upon this argument, That the quantity of sin which God permitteth in the world, is nothing to what he bindreth in it.
2. To quiet your thoughts upon this permission of Divine Providence, I shall offer to your consideration what nierembergius, an acute Author, (though a Papist) Says upon this argument, That the quantity of since which God permitteth in the world, is nothing to what he bindreth in it.
What a Brothel house of uncleanness, what a Field of blood and oppression? What an universal Ale house would the world be, were it not for the restrainings of Divine Grace? what but this hindereth, that every man is not a Cain unto his Brother, a Judas to his Master, that every one is not an Heliogabalus for lust and luxury,
What a Brothel house of uncleanness, what a Field of blood and oppression? What an universal Ale house would the world be, were it not for the restrainings of Divine Grace? what but this hindereth, that every man is not a Cain unto his Brother, a Judas to his Master, that every one is not an Heliogabalus for lust and luxury,
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He suffereth not the thousandth part of that blasphemy, that uncleanness, that drunkenness, that oppression, fraud, cruelty and injustice which would be in the world,
He suffers not the thousandth part of that blasphemy, that uncleanness, that Drunkenness, that oppression, fraud, cruelty and injustice which would be in the world,
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and doubtless will yet be committed, before God puts a period to the world, and to sinning-time: but if it were twice ten thousand years, what is that to eternity, that eternity that shall be consequent to the day of Judgement,
and doubtless will yet be committed, before God puts a Period to the world, and to sinning-time: but if it were twice ten thousand Years, what is that to eternity, that eternity that shall be consequent to the day of Judgement,
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when that blessed time comes, it shall be all spent in praises and Hallelujahs. Stumble not then at Gods Providence in permitting some sin in the world, who hath made so good a provision for his own glory unto a long eternity;
when that blessed time comes, it shall be all spent in praises and Hallelujahs. Stumble not then At God's Providence in permitting Some since in the world, who hath made so good a provision for his own glory unto a long eternity;
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Had they not been defiled with sin, they needed not have washed their robes in the blood of the Lamb; and having their robes so washed, they are elevated in the praises of God.
Had they not been defiled with since, they needed not have washed their robes in the blood of the Lamb; and having their robes so washed, they Are elevated in the praises of God.
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4. Finally, We may, as I said before, be assured that God would not suffer so much sin in the world, If much sin did not tend much to the glory of God at last.
4. Finally, We may, as I said before, be assured that God would not suffer so much since in the world, If much since did not tend much to the glory of God At last.
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a multitude of mercies could not be magnified, but upon a multitude of Sin. The bredth of the robes of Christs righteousness could never have been seen but for the extension of our nakedness;
a multitude of Mercies could not be magnified, but upon a multitude of Sin. The breadth of the robes of Christ righteousness could never have been seen but for the extension of our nakedness;
and breadth, and depth, and height, and to know the love of Christ, which passeth knowledg, that we might be filled with all the fulness of God, Eph. 3.17, 18. 2. That grace in the exercise of which we are active, is also advantaged by the much Sin which God permitteth.
and breadth, and depth, and height, and to know the love of christ, which passes knowledge, that we might be filled with all the fullness of God, Ephesians 3.17, 18. 2. That grace in the exercise of which we Are active, is also advantaged by the much since which God permitteth.
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It wonderfully aggravates pardoning mercy in the sense of a gracious heart, to think how many are grinding at the same Mill of sin, that he was formerly imployed in,
It wonderfully aggravates pardoning mercy in the sense of a gracious heart, to think how many Are grinding At the same Mill of since, that he was formerly employed in,
But I have inlarged far enough in the Doctrinal part of this discourse, shewing you the reasonableness of this motion of Divine providence in the sufferance of sin and sinners,
But I have enlarged Far enough in the Doctrinal part of this discourse, showing you the reasonableness of this motion of Divine providence in the sufferance of since and Sinners,
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yet it is also from the sufferance and permission of Divine Providence. God being directed by his own infinite wisdom to govern the world in this method,
yet it is also from the sufferance and permission of Divine Providence. God being directed by his own infinite Wisdom to govern the world in this method,
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and his chosen ones by many tribulations occasioned generally from the sins, and sinners suffered in the world, may be prepared for the Kingdom of God.
and his chosen ones by many tribulations occasioned generally from the Sins, and Sinners suffered in the world, may be prepared for the Kingdom of God.
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This is the Apostles reflexion upon this, he foresaw the ill conclusion which corrupt hearts, would draw from these premises; therefore adds, Rom. 6.1. What shall we say then? Shall we continue in sin that grace may abound? God forbid:
This is the Apostles reflection upon this, he foresaw the ill conclusion which corrupt hearts, would draw from these premises; Therefore adds, Rom. 6.1. What shall we say then? Shall we continue in since that grace may abound? God forbid:
How (saith he) can they that are dead to sin live any longer therein? So again, Rom. 3. v. 7 ▪ He foresaw that some would say, if the truth of God hath more abounded through my lye,
How (Says he) can they that Are dead to sin live any longer therein? So again, Rom. 3. v. 7 ▪ He foresaw that Some would say, if the truth of God hath more abounded through my lie,
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or the aboundings of grace in the infusion of gracious habits, by which the soul is made more broken-hearted, more humble in the sense of sin, more watchful against it for the time to come,
or the aboundings of grace in the infusion of gracious habits, by which the soul is made more brokenhearted, more humble in the sense of since, more watchful against it for the time to come,
and more afraid to offend God, all this is of grace, and grace is free. Now reason teacheth every man, not wilfully to run upon his own ruine, in hope that he shall experience the kindness of a friend in such a ruined estate.
and more afraid to offend God, all this is of grace, and grace is free. Now reason Teaches every man, not wilfully to run upon his own ruin, in hope that he shall experience the kindness of a friend in such a ruined estate.
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Who will hang himself, that his friend may shew him kindness to cut the halter? or commit Treason against his Prince, to give him occasion to pardon him? We use to account it no prudence to lye at the mercy of another, either as to our lives, estates, or reputations.
Who will hang himself, that his friend may show him kindness to Cut the halter? or commit Treason against his Prince, to give him occasion to pardon him? We use to account it no prudence to lie At the mercy of Another, either as to our lives, estates, or reputations.
but as infinite as they are, presumptuous sinners have no reason to lean upon them. Oh, consider sinner, that it must be through grace, if thou ere be saved.
but as infinite as they Are, presumptuous Sinners have no reason to lean upon them. O, Consider sinner, that it must be through grace, if thou ere be saved.
because he hath despised the word of the Lord, and hath broken his commandment; that soul shall be utterly cut off, his iniquity shall be upon him, Numb. 15.30.
Because he hath despised the word of the Lord, and hath broken his Commandment; that soul shall be utterly Cut off, his iniquity shall be upon him, Numb. 15.30.
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If thou sinnest thou breakest the Law of the Lord, thou violatest his commandment, and despisest his word. Sin in it self is an inordinate action, and therefore to be avoided;
If thou Sinnest thou breakest the Law of the Lord, thou violatest his Commandment, and Despisest his word. since in it self is an inordinate actium, and Therefore to be avoided;
Certainly, thou wilt say that Judas, and Pontius Pilate, and Herod, and the rest of those who were in a confederacy against the life of Christ, were all exceeding guilty before God,
Certainly, thou wilt say that Judas, and Pontius Pilate, and Herod, and the rest of those who were in a confederacy against the life of christ, were all exceeding guilty before God,
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Many times, the sin which maketh the sinner worse, subjecting him to the wrath and vengeance of God, debauching and defiling his soul, makes others better;
Many times, the since which makes the sinner Worse, subjecting him to the wrath and vengeance of God, debauching and defiling his soul, makes Others better;
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whether our reasonable natures will suffer us to will the glory of God in our own damnation? but it is impossible, that any should sincerely wish the glory of God,
whither our reasonable nature's will suffer us to will the glory of God in our own damnation? but it is impossible, that any should sincerely wish the glory of God,
It must needs be that sin should be committed in the World: God hath determined to permit them, mens lusts hurry them into the commission of them;
It must needs be that since should be committed in the World: God hath determined to permit them, men's Lustiest hurry them into the commission of them;
and that for the end that I have shewed you, that he might be glorified? Let us then make it our business, to make such uses of the sin that we see in the world,
and that for the end that I have showed you, that he might be glorified? Let us then make it our business, to make such uses of the since that we see in the world,
but yet for the sake of those who are of meaner capacity, let me in this branch of Application recapitulate a little, 1. For the sins of others which we see permitted in the World.
but yet for the sake of those who Are of meaner capacity, let me in this branch of Application recapitulate a little, 1. For the Sins of Others which we see permitted in the World.
and to go on in this course? Doest thou see another in the heighth of rage against the people of God, endeavouring if it were possible to root out all Religion,
and to go on in this course? Dost thou see Another in the height of rage against the people of God, endeavouring if it were possible to root out all Religion,
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and dayly devouring those that are more righteous than himself? Let it help thee to recognize the patience of God, do thou upon occasion of others profaneness and blasphemy, give God the glory of his patience. Let it make thee many a time reflect and say, O what a patient God is the God in whom I trust!
and daily devouring those that Are more righteous than himself? Let it help thee to recognise the patience of God, do thou upon occasion of Others profaneness and blasphemy, give God the glory of his patience. Let it make thee many a time reflect and say, Oh what a patient God is the God in whom I trust!
3. Again, Doest thou see the world of sin that abounds, doest thou hear of prodigious lusts, blasphemies, cruelties, &c. which make thy soul tremble? Let God upon this occasion, have the glory of his free-mercy and grace towards thy soul.
3. Again, Dost thou see the world of since that abounds, dost thou hear of prodigious Lustiest, Blasphemies, cruelties, etc. which make thy soul tremble? Let God upon this occasion, have the glory of his Free-mercy and grace towards thy soul.
Say, Lord, why was not I as one of these? I had the same seed of sin in me, my heart was as full of original lust and corruption as theirs? Oh! what reason have I to adore the free grace of God, that I am not as this beastly drunkard,
Say, Lord, why was not I as one of these? I had the same seed of since in me, my heart was as full of original lust and corruption as theirs? Oh! what reason have I to adore the free grace of God, that I am not as this beastly drunkard,
you shall find St. Paul beginning most of his Epistles with such a blessing of God. O you redeemed of the Lord, you that are come out of a state of deep guilt, you can never think,
you shall find Saint Paul beginning most of his Epistles with such a blessing of God. Oh you redeemed of the Lord, you that Are come out of a state of deep guilt, you can never think,
and as for his pardoning, so for his sanctifying grace. Admire God, bless God upon the view of thy former hard heart, profane and unclean spirit; say, Ah Lord!
and as for his pardoning, so for his sanctifying grace. Admire God, bless God upon the view of thy former hard heart, profane and unclean Spirit; say, Ah Lord!
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that ever such an Ethiopian as I was, should through grace change my skin, that ever such a rebellious spirit should be made obedient, such a profane wretch should ever have an heart toward Heaven;
that ever such an Ethiopian as I was, should through grace change my skin, that ever such a rebellious Spirit should be made obedient, such a profane wretch should ever have an heart towards Heaven;
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I that have done so much against him, I that have been so profane, so vile, that have spent my youth and strength in the service of my base lusts and pleasures,
I that have done so much against him, I that have been so profane, so vile, that have spent my youth and strength in the service of my base Lustiest and pleasures,
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What shall I render unto the Lord? Let my burning love to God, and whatsoever beareth his image and superscription, make some amends for my burning lusts, which had consumed my poor soul,
What shall I render unto the Lord? Let my burning love to God, and whatsoever bears his image and superscription, make Some amends for my burning Lustiest, which had consumed my poor soul,
Doest thou find thy heart at any time begin to swell in an high opinion of thy self? Say, my soul, What hath a sinner to be proud on? what hast thou that hast been so filthy,
Dost thou find thy heart At any time begin to swell in an high opinion of thy self? Say, my soul, What hath a sinner to be proud on? what hast thou that hast been so filthy,
5. Let your reflections upon your sins, bring forth that brood of graces which the Apostle mentioneth, 2 Cor. 7.11, Indignation, carefulness, fear, vehement desires, revenge;
5. Let your reflections upon your Sins, bring forth that brood of graces which the Apostle mentioneth, 2 Cor. 7.11, Indignation, carefulness, Fear, vehement Desires, revenge;
Revenge, a revenge upon our selves, this doubtless lieth much in acts of mortification, and self denial; mens denying themselves in the lawful use of the liberty of those things which they had before smfully abused.
Revenge, a revenge upon our selves, this doubtless lies much in acts of mortification, and self denial; men's denying themselves in the lawful use of the liberty of those things which they had before smfully abused.
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6. Finally, You shall make an improvement of your sins, if your reflexions upon your former sins, both of omission and commission, shall engage you to more frequent acts of homage to him, to be more in prayer, in praise, in hearing, &c. Thus it was with St. Paul, he reflected upon himself, as not meet to be called an Apostle,
6. Finally, You shall make an improvement of your Sins, if your reflexions upon your former Sins, both of omission and commission, shall engage you to more frequent acts of homage to him, to be more in prayer, in praise, in hearing, etc. Thus it was with Saint Paul, he reflected upon himself, as not meet to be called an Apostle,
THe words which I have read to you, are the words of Eliphaz, the Temanite, unto his friend Job, who Chap. 3. had made so bitter a complaint of his afflictions:
THe words which I have read to you, Are the words of Eliphaz, the Temanite, unto his friend Job, who Chap. 3. had made so bitter a complaint of his afflictions:
whether he had this title from his Ancestors, as some think, Gen. 36.11. where we read of one Eliphaz (a descendent from Esau, who begat Teman), or from his Countrey (which I take to be most probable); for we read Jer. 49.7.
whither he had this title from his Ancestors, as Some think, Gen. 36.11. where we read of one Eliphaz (a descendent from Esau, who begat Teman), or from his Country (which I take to be most probable); for we read Jer. 49.7.
concerning Edom, thus saith the Lord of Hosts, Is wisdom no more in Teman? Teman was certainly a City in the dominion of Edom, famous both for wise and valiant men,
Concerning Edom, thus Says the Lord of Hosts, Is Wisdom no more in Teman? Teman was Certainly a city in the dominion of Edom, famous both for wise and valiant men,
This Eliphaz in probability was an Edomite, an inhabitant of Teman, a friend of Job, who by appointment was come with the two others to visit Job, upon the report of his great affliction:
This Eliphaz in probability was an Edomite, an inhabitant of Teman, a friend of Job, who by appointment was come with the two Others to visit Job, upon the report of his great affliction:
I shall not concern my self in the other part of Eliphaz his discourse, in the Verses which I have read to you, he seemeth to comfort Job from a twofold Consideration.
I shall not concern my self in the other part of Eliphaz his discourse, in the Verses which I have read to you, he seems to Comfort Job from a twofold Consideration.
It is the observation of an Eminent Divine of our own (in his excellent commentary upon this Verse), that this is a Proverbial speech, and the sense of it, That affliction cometh not by chance or fortune;
It is the observation of an Eminent Divine of our own (in his excellent commentary upon this Verse), that this is a Proverbial speech, and the sense of it, That affliction comes not by chance or fortune;
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and so the dust, and the ground in my Text stands opposed, 1. To God, and 2. To our selves. What if I should offer my thoughts, that it is an Eliptical speech, and much parallel to that, Psal. 75.6, 7. For promotion cometh neither from the East,
and so the dust, and the ground in my Text Stands opposed, 1. To God, and 2. To our selves. What if I should offer my thoughts, that it is an Elliptical speech, and much parallel to that, Psalm 75.6, 7. For promotion comes neither from the East,
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My present design will not lead me to consider how far man is felo de se and the author of his own evils, having the meritorious cause in his own soul;
My present Design will not led me to Consider how Far man is Fellow de se and the author of his own evils, having the meritorious cause in his own soul;
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Now this man hath as a sinner depraved, and fallen from that Original rectitude in which God created him. 2. He hath a natural fitness and disposition to it, and is by his nature subjected to a variety of afflictions and troubles. As the sparks, by reason of their levity, have an aptness to move upward;
Now this man hath as a sinner depraved, and fallen from that Original rectitude in which God created him. 2. He hath a natural fitness and disposition to it, and is by his nature subjected to a variety of afflictions and Troubles. As the sparks, by reason of their levity, have an aptness to move upward;
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so hath man through his natural constitution, ever since the crasis of his humours was impaired and spoiled upon the fall, a native fitness and disposition to receive impressions of affliction and trouble.
so hath man through his natural constitution, ever since the crasis of his humours was impaired and spoiled upon the fallen, a native fitness and disposition to receive impressions of affliction and trouble.
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Shall there be any evil in the City, and the Lord hath not done it? and vers. 5. Can a bird fall in a snare on the earth, where no gin is for him? And this is true of all species of penal evils, which we call troubles and afflictions, whether they fall upon our bodies or spirits, or in our estates, or from our relations, &c. The Question is, Quest.
Shall there be any evil in the city, and the Lord hath not done it? and vers. 5. Can a bird fallen in a snare on the earth, where no gin is for him? And this is true of all species of penal evils, which we call Troubles and afflictions, whither they fallen upon our bodies or spirits, or in our estates, or from our relations, etc. The Question is, Quest.
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are not Evils, but such as deserve a better name, and such good things as are some of the greatest goods the child of God meets with on this side of Heaven.
Are not Evils, but such as deserve a better name, and such good things as Are Some of the greatest goods the child of God meets with on this side of Heaven.
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2. As they many ways contribute to the happiness of those that shall be saved. 1. I say, first, as they predicate the glory of Gods Justice and Holiness.
2. As they many ways contribute to the happiness of those that shall be saved. 1. I say, First, as they predicate the glory of God's justice and Holiness.
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and the exactness of his Justice. I remember the Apostle, Rom. 3.25. telleth us, That Christ was set forth to be a propitiation through faith in his blood, to declare Gods righteousness:
and the exactness of his justice. I Remember the Apostle, Rom. 3.25. Telleth us, That christ was Set forth to be a propitiation through faith in his blood, to declare God's righteousness:
but he that loveth him, chasteneth him betimes, Prov. 13.24. and advising Parents, again saith, Prov. 23.13, 14. Withhold not correction from the child;
but he that loves him, Chasteneth him betimes, Curae 13.24. and advising Parents, again Says, Curae 23.13, 14. Withhold not correction from the child;
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the rod and reproof give wisdom, Prov. 29.15. Solomon tells us, That foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him, Prov. 22.15. It is as true as to the Children of God, as it is with reference to the Children of men.
the rod and reproof give Wisdom, Curae 29.15. Solomon tells us, That foolishness is bound up in the heart of a child, but the rod of correction shall drive it Far from him, Curae 22.15. It is as true as to the Children of God, as it is with Referente to the Children of men.
God takes his childrens fingers, and scalds them a little with the fire of Hell in their Consciences, making them to be a continual terror, instead of a continual feast,
God Takes his Children's fingers, and scalds them a little with the fire of Hell in their Consciences, making them to be a continual terror, instead of a continual feast,
they shall be in deaths often, and have leisure to think, if the torments of the stone, or the gout be so great, what will the torments of Hell be? If I am not able to stand under the terrors of an affrighted Conscience for a few months,
they shall be in death's often, and have leisure to think, if the torments of the stone, or the gout be so great, what will the torments of Hell be? If I am not able to stand under the terrors of an affrighted Conscience for a few months,
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God hath therefore in infinite wisdom and goodness, so ordered it, that one while his people shall be in the fire of a Fever, another while in the darkness of a divine desertion.
God hath Therefore in infinite Wisdom and Goodness, so ordered it, that one while his people shall be in the fire of a Fever, Another while in the darkness of a divine desertion.
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what it is to be forsaken of God for ever, upon the hearing that dreadful sentence, Depart from me you cursed, into everlasting burnings, prepared for the Devil and his Angels.
what it is to be forsaken of God for ever, upon the hearing that dreadful sentence, Depart from me you cursed, into everlasting burnings, prepared for the devil and his Angels.
they shall sometimes want bread to eat, and water to quench their thirst, and left from thence to conclude, what the condition of a Dives is, that would in those flames be glad of a cup of cold water to cool his tongue:
they shall sometime want bred to eat, and water to quench their thirst, and left from thence to conclude, what the condition of a Dives is, that would in those flames be glad of a cup of cold water to cool his tongue:
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for the Heaven to which they have crouded, through much tribulation, and waded through many waters of Marah, which they found it difficult (while they were in their delicate flesh) to drink of, because their tast was bitter.
for the Heaven to which they have crowded, through much tribulation, and waded through many waters of Marah, which they found it difficult (while they were in their delicate Flesh) to drink of, Because their taste was bitter.
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Amongst other expressions, by which the Scripture expresseth the blessed state of the saints, this is one promise, Rev. 3.12. I will make him that overcometh a pillar in the house of my God.
among other expressions, by which the Scripture Expresses the blessed state of the Saints, this is one promise, Rev. 3.12. I will make him that Overcometh a pillar in the house of my God.
but consider thy self (saith an acute Author) how often hast thou been made better by those things, those afflictions which thou defamest with the name of evils? Augustine lamented, that a Fever had corrected that lust in him, which the love of God,
but Consider thy self (Says an acute Author) how often hast thou been made better by those things, those afflictions which thou defamest with the name of evils? Augustine lamented, that a Fever had corrected that lust in him, which the love of God,
Certainly the same reason which forbids us to call that good which maketh us worse, will likewise restrain us from calling that evil which maketh us better.
Certainly the same reason which forbids us to call that good which makes us Worse, will likewise restrain us from calling that evil which makes us better.
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and lien always sucking at the worlds breasts, if God had not rubbed them with this wormwood? How often would the pitifully wanton heart of a good Christian have been priding it self at a Looking-glass,
and lain always sucking At the world's breasts, if God had not rubbed them with this wormwood? How often would the pitifully wanton heart of a good Christian have been priding it self At a Looking-glass,
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if God had not spoiled her smooth face with the Small Pox, or some other deforming disease? How often is the love and delight of a soul canton'd out to a Wife or an Husband, to a Child or a Friend;
if God had not spoiled her smooth face with the Small Pox, or Some other deforming disease? How often is the love and delight of a soul cantoned out to a Wife or an Husband, to a Child or a Friend;
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and how little a share hath God of it, until he cuts off these suckers from the roots of our souls? How little time can a man or woman oft times find for Meditation or Prayer,
and how little a share hath God of it, until he cuts off these suckers from the roots of our Souls? How little time can a man or woman oft times find for Meditation or Prayer,
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for examining his heart, and reflecting upon his ways, till God shutteth him up in a Prison, in a sick Chamber, &c. that he hath nothing else to do? then he cries with the Church, Let us search and try our ways,
for examining his heart, and reflecting upon his ways, till God shutteth him up in a Prison, in a sick Chamber, etc. that he hath nothing Else to do? then he cries with the Church, Let us search and try our ways,
if we always had full measures of the contentments of this life? The uncertainty we have of earthly riches, makes us look for the more enduring substance.
if we always had full measures of the contentment's of this life? The uncertainty we have of earthly riches, makes us look for the more enduring substance.
or a being married to Christ, if God did not sometimes let us experience that we had a lye in our right hand, were fond of a picture, and embraced a shadow.
or a being married to christ, if God did not sometime let us experience that we had a lie in our right hand, were found of a picture, and embraced a shadow.
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But this were almost an infinite Theme to discourse in its latitude, the variety of good which floweth to the souls of Gods people from afflictions and troubles;
But this were almost an infinite Theme to discourse in its latitude, the variety of good which flows to the Souls of God's people from afflictions and Troubles;
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I know indeed there is another Phaenomenon of difficulty here, and that is, how it can stand with the justice of God to punish his people for those sins for which he hath accepted a satisfaction from the Lord Jesus Christ,
I know indeed there is Another Phaenomenon of difficulty Here, and that is, how it can stand with the Justice of God to Punish his people for those Sins for which he hath accepted a satisfaction from the Lord jesus christ,
I shall therefore pass on to the application of this discourse, which I shall dispatch in two words of exhortation. 1. To own God in all your troubles and afflictions.
I shall Therefore pass on to the application of this discourse, which I shall dispatch in two words of exhortation. 1. To own God in all your Troubles and afflictions.
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The second shall be to study such an improvement of your afflictions, as instead of quarrelling at Divine Providence in these dispensations, you may see reason to bless God for them.
The second shall be to study such an improvement of your afflictions, as instead of quarreling At Divine Providence in these dispensations, you may see reason to bless God for them.
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Ʋse 1. In the first place, Doth not affliction spring out of the ground, nor trouble out of the dust? O then, in the day of your troubles look not only upon the ground, let not your eyes be meerly upon the dust.
Ʋse 1. In the First place, Does not affliction spring out of the ground, nor trouble out of the dust? Oh then, in the day of your Troubles look not only upon the ground, let not your eyes be merely upon the dust.
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I remember Virgil an heathen Poet, in the story of the taking of Troy, bringeth in Aeneas telling great stories of his valour, in that night Troy was taken:
I Remember Virgil an heathen Poet, in the story of the taking of Troy, brings in Aeneas telling great stories of his valour, in that night Troy was taken:
That he was not so much to blame Helena (the Grecian strumpet) nor Paris the Trojan adulterer, that by his fetching her from her Husband, a Nobleman of Greece, had given occasion to that war,
That he was not so much to blame Helena (the Grecian strumpet) nor paris the Trojan adulterer, that by his fetching her from her Husband, a Nobleman of Greece, had given occasion to that war,
but the anger of the gods: (they were Heathens, that was their dialect) and then the Poet goes on, describing how Venus shewed her son Aeneas, Neptune o'returning the foundations of the walls with his Trident. Juno keeping the gates open,
but the anger of the God's: (they were heathens, that was their dialect) and then the Poet Goes on, describing how Venus showed her son Aeneas, Neptune o'returning the foundations of the walls with his Trident. Juno keeping the gates open,
2. A due consideration of this, would also stop our mouths as to all effluxes of impatience; could we but say concerning every evil that befalls us, this evil is of the Lord:
2. A due consideration of this, would also stop our mouths as to all Effluxes of impatience; could we but say Concerning every evil that befalls us, this evil is of the Lord:
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Indeed our rational nature is so far convinced of Gods soveraignty and justice, and right to do with his creatures (especially sinful creatures) what seemeth him good, that it is in some measure disposed to be silent before the Lord:
Indeed our rational nature is so Far convinced of God's sovereignty and Justice, and right to do with his creatures (especially sinful creatures) what seems him good, that it is in Some measure disposed to be silent before the Lord:
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but especially every renewed and sanctified nature, readily puts its mouth in the dust, and cries out, Why doth the living man complain, a man for the punishment of his sin? The justice of God, the wisdom, goodness and mercy of God stopeth his mouth.
but especially every renewed and sanctified nature, readily puts its Mouth in the dust, and cries out, Why does the living man complain, a man for the punishment of his since? The Justice of God, the Wisdom, Goodness and mercy of God stopeth his Mouth.
Job (you know) had so; but Godly men will quickly come out of them, as Job did, Job 40.4. Behold (saith he) I am vile, what shall I answer? I will lay my hand upon my mouth:
Job (you know) had so; but Godly men will quickly come out of them, as Job did, Job 40.4. Behold (Says he) I am vile, what shall I answer? I will lay my hand upon my Mouth:
While men think of their afflictions as springing out of the ground, and arising meerly from the dust, the natural accident of their frail bodys, which being dust, must be crumbled again to dust by such means, they only look to the Physician for a repair of their lapsed health;
While men think of their afflictions as springing out of the ground, and arising merely from the dust, the natural accident of their frail bodies, which being dust, must be crumbled again to dust by such means, they only look to the physician for a repair of their lapsed health;
Ʋse 3. In the last place, let us learn from hence, instead of quarrelling at Divine Providence and Justice in afflicting, so to behave our selves under our troubles,
Ʋse 3. In the last place, let us Learn from hence, instead of quarreling At Divine Providence and justice in afflicting, so to behave our selves under our Troubles,
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Nazianzene telleth us a story of one Philagrius, who in his affliction brake out into this expression, Gratias ago tibi Pater! tuorum { que } hominum conditor, qui nos invitos,
Nazianzene Telleth us a story of one Philagrius, who in his affliction brake out into this expression, Gratias ago tibi Pater! tuorum { que } hominum conditor, qui nos invitos,
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And I have read a remarkable passage of Plinius Secundus (an Heathen too, in an Epistle of his to Maximus ) The sickness of a friend (saith he) hath lately informed me, that we are best when we are weak for who is there, who while he is sick is covetous, or proud, or wanton, who then serveth his amours? who is ambitious? Then saith he a man remembreth that there is a God,
And I have read a remarkable passage of Pliny Secundus (an Heathen too, in an Epistle of his to Maximus) The sickness of a friend (Says he) hath lately informed me, that we Are best when we Are weak for who is there, who while he is sick is covetous, or proud, or wanton, who then serves his amours? who is ambitious? Then Says he a man Remember that there is a God,
God by trouble and affliction for the time doth us good, Subtilissima ejus beneficia (saith an ingenious Author) Sponte dantur sed non sponte recipiuntur.
God by trouble and affliction for the time does us good, Subtilissima His Benefices (Says an ingenious Author) Sponte dantur sed non sponte recipiuntur.
It is a fit time for thee to meditate wherefore it is that God contendeth with thee, Job 10.2. I will say unto God do not condemn me, shew me wherefore thou contendest with me.
It is a fit time for thee to meditate Wherefore it is that God contendeth with thee, Job 10.2. I will say unto God do not condemn me, show me Wherefore thou Contendest with me.
which appeareth to thee, the proximate cause of thy disease, surely it will lay some Law upon thee as to the favouring of such lusts, which appear to have been the more remote cause provoking God in that dispensation against thee.
which appears to thee, the proximate cause of thy disease, surely it will lay Some Law upon thee as to the favouring of such Lustiest, which appear to have been the more remote cause provoking God in that Dispensation against thee.
what a pitiful thing is beauty, or strength, which one fit of sickness depriveth us of, what a lamentable excrement is well set hair; which a cough turns into baldness? what vain things are fine clothes, which in sickness are exchanged for rags? It is a seasonable time also for thee to meditate of Divine goodness, what a mercy it is that the Rattle snake hath a rattle; The Tyger, another beast to give warning of 'tis being near? that thou hast diseases to put thee in remembrance of thy latter end? It is a fit time also for thee to meditate of the power of Divine wrath?
what a pitiful thing is beauty, or strength, which one fit of sickness depriveth us of, what a lamentable excrement is well Set hair; which a cough turns into baldness? what vain things Are fine clothes, which in sickness Are exchanged for rags? It is a seasonable time also for thee to meditate of Divine Goodness, what a mercy it is that the Rattle snake hath a rattle; The Tiger, Another beast to give warning of it's being near? that thou hast diseases to put thee in remembrance of thy latter end? It is a fit time also for thee to meditate of the power of Divine wrath?
In your troubles, you had thoughts of your eternal state upon your hearts, then you were thinking what you should do if you should be called to Gods judgment-seat.
In your Troubles, you had thoughts of your Eternal state upon your hearts, then you were thinking what you should do if you should be called to God's judgment seat.
IS there any evil in the City, and I have not done it? (saith God by his prophet Amos. ) The interrogation is an undoubted Negation; Vain man would be wise,
IS there any evil in the city, and I have not done it? (Says God by his Prophet Amos.) The interrogation is an undoubted Negation; Vain man would be wise,
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Hence he saith how can that God who is infinite in goodness, be the Author of evil? Is it good for him to oppress, to despise the work of his hands? Job 10.2. In my last discourse I shewed you that it was consistent enough with the goodness of God to be the Author of the evil of punishment.
Hence he Says how can that God who is infinite in Goodness, be the Author of evil? Is it good for him to oppress, to despise the work of his hands? Job 10.2. In my last discourse I showed you that it was consistent enough with the Goodness of God to be the Author of the evil of punishment.
Who can by searching find out God? who can find out the Almighty to perfection? it is as high as Heaven, what canst thou do? deeper then Hell, what canst thou know? the measure thereof is broader then the Earth,
Who can by searching find out God? who can find out the Almighty to perfection? it is as high as Heaven, what Canst thou do? Deeper then Hell, what Canst thou know? the measure thereof is Broader then the Earth,
It may be a Christian may sometimes be put hard to it in his thoughts to solve all the Phaenomena's. Which a subtle Sophister will make appear upon the ways and motions of Divine Providence,
It may be a Christian may sometime be put hard to it in his thoughts to solve all the Phaenomena's. Which a subtle Sophister will make appear upon the ways and motions of Divine Providence,
Socinus some where saith, that if he should meet with any thing in Scripture which were contrary to his reason, he would not believe it to be the sense of Scripture. Proud man!
Socinus Some where Says, that if he should meet with any thing in Scripture which were contrary to his reason, he would not believe it to be the sense of Scripture. Proud man!
Must he think to measure infinite wisdom with his bucket, and to scoop out the Ocean of wisdom that is in God, with his spoon? How much better had it been said I believe what God hath said,
Must he think to measure infinite Wisdom with his bucket, and to scoop out the Ocean of Wisdom that is in God, with his spoon? How much better had it been said I believe what God hath said,
Supposing it consistent with the purity, holiness, and goodness of God, to bring evils of punishment upon men, who he knows will be made better by them,
Supposing it consistent with the purity, holiness, and Goodness of God, to bring evils of punishment upon men, who he knows will be made better by them,
yet what is this to those whom God knows will never be made better, never be made conformable to the image of his Son. If these evils of punishment, are true and perfect evils how can an holy God be the Author of them? 1. I answer.
yet what is this to those whom God knows will never be made better, never be made conformable to the image of his Son. If these evils of punishment, Are true and perfect evils how can an holy God be the Author of them? 1. I answer.
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and indeed this is an ordinary observation, as Fire softneth wax, but hardneth clay, so affliction which often makes the people of God better, ordinarily make wicked men worse, they come out of the fire worfe than they went in, Pharaoh was such a one, ten plagues one after another, wrought no change in his heart but for the worse, he was more hardned than he was before, Ahaz was such another, who when he was afflicted, yet did more wickedly;
and indeed this is an ordinary observation, as Fire softeneth wax, but Hardeneth clay, so affliction which often makes the people of God better, ordinarily make wicked men Worse, they come out of the fire worfe than they went in, Pharaoh was such a one, ten plagues one After Another, wrought no change in his heart but for the Worse, he was more hardened than he was before, Ahaz was such Another, who when he was afflicted, yet did more wickedly;
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yet may not God use means that have a rational tendency to their good? Trouble and Affliction is the voice of God unto the worst of men, crying to them for repentance and reformation;
yet may not God use means that have a rational tendency to their good? Trouble and Affliction is the voice of God unto the worst of men, crying to them for Repentance and Reformation;
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they will not hear the rod, must not therefore God use it? Or doth it not speak when he useth it? What if God knoweth that affliction will do them no good,
they will not hear the rod, must not Therefore God use it? Or does it not speak when he uses it? What if God Knoweth that affliction will do them no good,
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is God bound by his Providence to act according to his own Omnisciency or counsel? God deals with men who are reasonable creatures in a reasonable way, one while perswading and exhorting, another while chastising and corecting;
is God bound by his Providence to act according to his own Omnisciency or counsel? God deals with men who Are reasonable creatures in a reasonable Way, one while persuading and exhorting, Another while chastising and corecting;
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shall not God by his Ministers perswade all men to repent, and to believe, because he knoweth from Eternity who will or will not obey those precepts? Shall not God by his rod teach men to repent and believe,
shall not God by his Ministers persuade all men to Repent, and to believe, Because he Knoweth from Eternity who will or will not obey those Precepts? Shall not God by his rod teach men to Repent and believe,
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because he hath determined not to give special grace to all? certainly it is but reasonable, that God should allow them reasonable means in order to what he requireth of them,
Because he hath determined not to give special grace to all? Certainly it is but reasonable, that God should allow them reasonable means in order to what he requires of them,
1. That all men agree, that the amendment of the offender, is not the only end of punishment, but there are other ends for which the wisdom of man judgeth punishments necessary.
1. That all men agree, that the amendment of the offender, is not the only end of punishment, but there Are other ends for which the Wisdom of man Judgeth punishments necessary.
because there can be no amendment of a person after the determination of his Being. It is true, sinners by being cut off sometimes, are stopt from further sinning;
Because there can be no amendment of a person After the determination of his Being. It is true, Sinners by being Cut off sometime, Are stopped from further sinning;
and if there were no other end of punishments dictated by humane reason, than the amendment of the person offending, humane Laws could ordain no capital punishments:
and if there were no other end of punishments dictated by humane reason, than the amendment of the person offending, humane Laws could ordain no capital punishments:
Amongst us, in case of Treason, Malefactors are hang'd, drawn and quartered; in case of murther, and other Felonies, they are beheaded, hanged, burnt, &c. and we shall find this wisdom of men justified by the supreme Wisdom of God, who ordained capital punishments for divers offences,
among us, in case of Treason, Malefactors Are hanged, drawn and quartered; in case of murder, and other Felonies, they Are beheaded, hanged, burned, etc. and we shall find this Wisdom of men justified by the supreme Wisdom of God, who ordained capital punishments for diverse offences,
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There are others, such as are, The vindication of the authority of the superior from contempt, the amendment of others, the security of others, &c. It is indeed true, That man not being his own end, can do nothing rightly,
There Are Others, such as Are, The vindication of the Authority of the superior from contempt, the amendment of Others, the security of Others, etc. It is indeed true, That man not being his own end, can do nothing rightly,
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Besides, there is a twofold greater good than this, which he may aim at. 1. The glory of God, and the vindication of the Divine Majesty. 2. The good either of the whole body of the political society, with which he is betrusted,
Beside, there is a twofold greater good than this, which he may aim At. 1. The glory of God, and the vindication of the Divine Majesty. 2. The good either of the Whole body of the political society, with which he is betrusted,
and as the Scripture revealeth, so Reason justifieth other ends which he both proposeth, and obtaineth in the punishment of sinners, to whom affliction doth no good in order to their amendment and reformation.
and as the Scripture Revealeth, so Reason Justifieth other ends which he both Proposeth, and obtaineth in the punishment of Sinners, to whom affliction does no good in order to their amendment and Reformation.
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He hath made the wicked for the day of wrath, Prov. 16.4. and saith that Author, The Scripture declaring, that God takes a pleasure in his vengeance upon sinners, that he will mock at their calamity, and laugh when their fear cometh:
He hath made the wicked for the day of wrath, Curae 16.4. and Says that Author, The Scripture declaring, that God Takes a pleasure in his vengeance upon Sinners, that he will mock At their calamity, and laugh when their Fear comes:
Now, supposing this to be true, it is apparent enough, that Gods bringing evil and trouble upon such sinners, concerning whom, he knoweth that they will never be amended by their troubles, but made worse;
Now, supposing this to be true, it is apparent enough, that God's bringing evil and trouble upon such Sinners, Concerning whom, he Knoweth that they will never be amended by their Troubles, but made Worse;
Now, where God doth not obtain the reformation and amendment of the sinner, yet he obtaineth this, he gets himself glory upon the poor wretch which actively refused to give him glory.
Now, where God does not obtain the Reformation and amendment of the sinner, yet he obtaineth this, he gets himself glory upon the poor wretch which actively refused to give him glory.
Divines and Philosophers too truly say, That in punishments, Respicitur, aut utilitas ejus qui peccavit, cujus intererat peccatum non esse, aut indistincte quorum libet;
Divines and Philosophers too truly say, That in punishments, Respicitur, Or utilitas His qui peccavit, cujus intererat peccatum non esse, Or indistincte quorum libet;
that is, there is always a regard had, either to the good of the offenders, or to the good of some others, whose interest it had been not to have had the offence committed.
that is, there is always a regard had, either to the good of the offenders, or to the good of Some Others, whose Interest it had been not to have had the offence committed.
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Supposing God not always in punishments, to have a respect to the good, and amendment of the sinner that is punished, which is most certainly true, as to the punishment;
Supposing God not always in punishments, to have a respect to the good, and amendment of the sinner that is punished, which is most Certainly true, as to the punishment;
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2. Again, God by the punishment of sinners, though he obtaineth not their amendment and reformation, obtaineth yet another more Ʋniversal good; and that two ways. 1. In the reformation and preventing at least the wickedness of others.
2. Again, God by the punishment of Sinners, though he obtaineth not their amendment and Reformation, obtaineth yet Another more Ʋniversal good; and that two ways. 1. In the Reformation and preventing At least the wickedness of Others.
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and be afraid of committing such wickedness. God by punishing and troubling sinners, strikes a terror into the hearts of others, that if he pleaseth not to sanctifie their affliction to their salvation;
and be afraid of committing such wickedness. God by punishing and troubling Sinners, strikes a terror into the hearts of Others, that if he Pleases not to sanctify their affliction to their salvation;
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O! what a place of murthers, and frauds, and beastly lusts, and all sorts of disorders would the sordid passions of men make the world, were it not for the troubles and afflictions with which God followeth some sinners!
OH! what a place of murders, and frauds, and beastly Lustiest, and all sorts of disorders would the sordid passion of men make the world, were it not for the Troubles and afflictions with which God follows Some Sinners!
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yet doubtless multitudes of people are at least restrained by the exemplary vengeance which they see God taking upon some sinners, either immediately by his own hand,
yet doubtless Multitudes of people Are At least restrained by the exemplary vengeance which they see God taking upon Some Sinners, either immediately by his own hand,
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I say, which way soever an intelligent person doth consider God, it appears but an exceeding reasonable motion of Providence, that he should plague and chastise some sinners,
I say, which Way soever an intelligent person does Consider God, it appears but an exceeding reasonable motion of Providence, that he should plague and chastise Some Sinners,
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O house of Israel (saith God) are not my ways equal? are not your ways unequal? The reason of our quarrellings at the motions of Divine Providence, is our weighing them with false weights,
O house of Israel (Says God) Are not my ways equal? Are not your ways unequal? The reason of our quarrelings At the motions of Divine Providence, is our weighing them with false weights,
yet we will not allow the Lord of the whole earth, the Potter to the whole world of men, who are but so many pieces of clay in his hand to do the like:
yet we will not allow the Lord of the Whole earth, the Potter to the Whole world of men, who Are but so many Pieces of clay in his hand to do the like:
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are not the Lords ways equal? Let us learn under tremendous dispensations of vindicative justice, to lay our hands upon our mouths, to acknowledg and confess the Lords righteousness,
Are not the lords ways equal? Let us Learn under tremendous dispensations of vindicative Justice, to lay our hands upon our mouths, to acknowledge and confess the lords righteousness,
Gods coming with vengeance is made the matter of a promise, Psal. 35.4. It hath been made the matter of Gods peoples prayer, Jer. 11.20. But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them;
God's coming with vengeance is made the matter of a promise, Psalm 35.4. It hath been made the matter of God's peoples prayer, Jer. 11.20. But, Oh Lord of hosts, that Judges righteously, that Triest the reins and the heart, let me see thy vengeance on them;
Now when the righteous man seeth this vengeance, he hath reason to rejoyce, that God hath made known himself, vindicated his glory, &c. It is matter of trouble to them, to see any go down into the pit;
Now when the righteous man sees this vengeance, he hath reason to rejoice, that God hath made known himself, vindicated his glory, etc. It is matter of trouble to them, to see any go down into the pit;
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But when they see God after some months and years of patience, hanging up these wretches in chains, cutting them off it may be in the strength of their years;
But when they see God After Some months and Years of patience, hanging up these wretches in chains, cutting them off it may be in the strength of their Years;
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there they see God fulfilling his word: and this is matter of joy and rejoycing, though that such souls are gone down into the pit, is a lamentation to them,
there they see God fulfilling his word: and this is matter of joy and rejoicing, though that such Souls Are gone down into the pit, is a lamentation to them,
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Every good man hath reason to be thankful to the judg, for doing justice upon such as are notorious murtherers, high-way men, firers of houses, &c. because his life, his goods are by it in a measure secured.
Every good man hath reason to be thankful to the judge, for doing Justice upon such as Are notorious murderers, highway men, firers of houses, etc. Because his life, his goods Are by it in a measure secured.
Every good man hath reason to rejoyce, and to bless God when he cuts off Sons of violence, men of blood, persecutors, &c. as their peace and quiet is by Divine Justice secured.
Every good man hath reason to rejoice, and to bless God when he cuts off Sons of violence, men of blood, persecutors, etc. as their peace and quiet is by Divine justice secured.
Who will not say, that Joseph had reason to bless God, when he told him, He might now again return into his own Countrey, for those were dead which sought the young childs life, Mat. 2. It is said of the man according to Gods own heart, 1 Sam. 25.39. And when David heard that Nabal was dead, he said, Blessed be the Lord that hath pleaded the cause of my reproach from the hand of Nabal.
Who will not say, that Joseph had reason to bless God, when he told him, He might now again return into his own Country, for those were dead which sought the young child's life, Mathew 2. It is said of the man according to God's own heart, 1 Sam. 25.39. And when David herd that Nabal was dead, he said, Blessed be the Lord that hath pleaded the cause of my reproach from the hand of Nabal.
But in the Vindication of Gods glory upon them, in the deliverance of his people from them, in Gods fulfilling of his word in their destruction, in the preserving and upholding the peace, government, order,
But in the Vindication of God's glory upon them, in the deliverance of his people from them, in God's fulfilling of his word in their destruction, in the preserving and upholding the peace, government, order,
Ʋse 3. In the third place, Hath God other ends to be obtained in the punishment of wicked men, besides their amendment and reformation? Let us endeavour then, that he may obtain them.
Ʋse 3. In the third place, Hath God other ends to be obtained in the punishment of wicked men, beside their amendment and Reformation? Let us endeavour then, that he may obtain them.
That a sinner by his trouble and afflictions should be amended, reformed, and made better, must be the product of his personal endeavour, with Gods blessing upon it.
That a sinner by his trouble and afflictions should be amended, reformed, and made better, must be the product of his personal endeavour, with God's blessing upon it.
when at any time we see any such tremendous dispensations, as Gods subverting wretches in their heaps of sin, making some dreadful examples of his vengeance.
when At any time we see any such tremendous dispensations, as God's subverting wretches in their heaps of since, making Some dreadful Examples of his vengeance.
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1. Let us first give God the glory of his Justice, and Truth, and Goodness, reflecting upon these Attributes of God in our Meditations, speaking of them unto others.
1. Let us First give God the glory of his justice, and Truth, and goodness, reflecting upon these Attributes of God in our Meditations, speaking of them unto Others.
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Do you see God executing vengeance upon some sinners (for he doth not make all examples of his wrath)? but do you see him at any time remarkably punishing some notorious transgressors? Be thinking with your selves, Oh how righteous a God is our God? who shall not fear before him? how true is his word? I have had sometimes Atheistical thoughts,
Do you see God executing vengeance upon Some Sinners (for he does not make all Examples of his wrath)? but do you see him At any time remarkably punishing Some notorious transgressors? Be thinking with your selves, O how righteous a God is our God? who shall not Fear before him? how true is his word? I have had sometime Atheistical thoughts,
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and this is one thing which (as you have heard) God aims at. It was Gods command, Deut. 13.11. that those that tempted others to Idolatry, should be stoned to death, vers. 9, 10. God in this could not propound the good or reformation of the person so stoned.
and this is one thing which (as you have herd) God aims At. It was God's command, Deuteronomy 13.11. that those that tempted Others to Idolatry, should be stoned to death, vers. 9, 10. God in this could not propound the good or Reformation of the person so stoned.
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you have the same thing in the case of the Rebel, that should do any thing presumptuously, Deut. 17.13. And all the people shall hear and fear, and do no more presumptuously:
you have the same thing in the case of the Rebel, that should do any thing presumptuously, Deuteronomy 17.13. And all the people shall hear and Fear, and do no more presumptuously:
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for although it be truth, that that God who had mercy upon the theef upon the Cross, may have mercy upon a profligate notorious wretch in the last hour,
for although it be truth, that that God who had mercy upon the thief upon the Cross, may have mercy upon a profligate notorious wretch in the last hour,
but I say, in such punishments, undoubtedly next to the vindication of his own glory, the great end which God aimeth at, is the terror and affrightment of others, that they may hear,
but I say, in such punishments, undoubtedly next to the vindication of his own glory, the great end which God aimeth At, is the terror and affrightment of Others, that they may hear,
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some of them (it may be) young men, some with numerous families, others of fair estates, &c. healthy bodies like enough to have lived in the world many days.
Some of them (it may be) young men, Some with numerous families, Others of fair estates, etc. healthy bodies like enough to have lived in the world many days.
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On a sudden with David, Psal. 73.18. Thou seest them cast into destruction, brought into a destruction, as in a moment, utterly consumed with the Lords terrors;
On a sudden with David, Psalm 73.18. Thou See them cast into destruction, brought into a destruction, as in a moment, utterly consumed with the lords terrors;
but the spirit of a man that is within him? and who knows the aims and intendments of God, save only God himself? I answer, God is never frustrated of his end;
but the Spirit of a man that is within him? and who knows the aims and intendments of God, save only God himself? I answer, God is never frustrated of his end;
Wherein art thou more amended? The amendment of a person upon the sad Providences of God lyes much in these two things, Repentance and Mortification. 2. Having a better heart for duty,
Wherein art thou more amended? The amendment of a person upon the sad Providences of God lies much in these two things, Repentance and Mortification. 2. Having a better heart for duty,
or mine? what sin more have I left? am I grown less worldly and carnal? what lust have I got a further victory over? have I a better command of my passions? am I grown meeker? am I more humble? is my spirit more broken? do I see more of my own vileness than I did? have I learned with Job, to abhor my self, and to repent in dust and ashes, to lay mine hand upon my mouth? Or, 2. Enquire of thy soul, wherein by this affliction, either thy habits of the grace,
or mine? what since more have I left? am I grown less worldly and carnal? what lust have I god a further victory over? have I a better command of my passion? am I grown Meeker? am I more humble? is my Spirit more broken? do I see more of my own vileness than I did? have I learned with Job, to abhor my self, and to Repent in dust and Ashes, to lay mine hand upon my Mouth? Or, 2. Inquire of thy soul, wherein by this affliction, either thy habits of the grace,
the face of Religion amongst us at this day, gives little evidence, that Gods aim in it, was the amendment and reformation of the persons under those troubles and afflictions which they have met with;
the face of Religion among us At this day, gives little evidence, that God's aim in it, was the amendment and Reformation of the Persons under those Troubles and afflictions which they have met with;
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I have here shewed you how consistent it is with the Justice, Holiness, and Goodness of God, to be the Author of evil to, though not in the Sons of men;
I have Here showed you how consistent it is with the justice, Holiness, and goodness of God, to be the Author of evil to, though not in the Sons of men;
the Author of the Evil of punishment, though not of the evil of sin. I have shewed you how consistent it is with the Attributes and Perfections of the Divine Nature, to punish and trouble his own people,
the Author of the Evil of punishment, though not of the evil of since. I have showed you how consistent it is with the Attributes and Perfections of the Divine Nature, to Punish and trouble his own people,
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even such as he hath accepted of a satisfaction for their sins at the hand of his Son, whose iniquities he hath pardoned, &c. How consistent it is with the Wisdom, Justice, Holiness,
even such as he hath accepted of a satisfaction for their Sins At the hand of his Son, whose iniquities he hath pardoned, etc. How consistent it is with the Wisdom, justice, Holiness,
That which blindeth our eyes, and maketh this motion of Providence appear more hard and difficult to be understood by us, is the supposed innocency of children, they perish oft-times before they come to exercise any acts of reason.
That which blinds our eyes, and makes this motion of Providence appear more hard and difficult to be understood by us, is the supposed innocency of children, they perish ofttimes before they come to exercise any acts of reason.
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Concerning the eternal state of children, dying in their infancy, I shall determine nothing, because indeed the Scripture (that I know of) no-where determines all so dying within the election of grace, nor that Christ as to all such hath expiated the guilt of Adams sin, or original corruption; nor that effectual saving grace doth always attend the Ordinance of Baptism, though they be brought under it, which yet many are not.
Concerning the Eternal state of children, dying in their infancy, I shall determine nothing, Because indeed the Scripture (that I know of) nowhere determines all so dying within the election of grace, nor that christ as to all such hath expiated the guilt of Adams since, or original corruption; nor that effectual Saving grace does always attend the Ordinance of Baptism, though they be brought under it, which yet many Are not.
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but the meer product of a disordered nature and temper? this were certainly to contradict the holy Scriptures, where we find the afflictions of children made the matter of threatnings, the executions of punishments upon them ascribed to God.
but the mere product of a disordered nature and temper? this were Certainly to contradict the holy Scriptures, where we find the afflictions of children made the matter of threatenings, the executions of punishments upon them ascribed to God.
God by his Prophet threatned the death of Davids child by Bathsheba; and of Jeroboams child in this Text, see vers. 12. The afflictions and troubles of children rise no more out of the dust,
God by his Prophet threatened the death of Davids child by Bathsheba; and of Jeroboams child in this Text, see vers. 12. The afflictions and Troubles of children rise no more out of the dust,
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or as having their share in the guilt of Adams sin expiated by Christ, and their original pollution washed away in his blood, this question were determined,
or as having their share in the guilt of Adams sin expiated by christ, and their original pollution washed away in his blood, this question were determined,
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Supposing this, it would be no act of justice and severity, but mercy and goodness of God, to cut off our children from the womb, and from the breasts;
Supposing this, it would be no act of Justice and severity, but mercy and Goodness of God, to Cut off our children from the womb, and from the breasts;
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to deliver them from the bodily pains and aches, from all other vexations, crosses and disturbances which they shall be sure to meet with in the world;
to deliver them from the bodily pains and aches, from all other vexations, Crosses and disturbances which they shall be sure to meet with in the world;
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happy, thrice happy is that soul certainly that makes but one leap from the womb into Abrahams bosom, that takes but one step into the world, and the next into Paradise:
happy, thrice happy is that soul Certainly that makes but one leap from the womb into Abrahams bosom, that Takes but one step into the world, and the next into Paradise:
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Now though I cannot assure you this concerning all, yet I can concerning many, which makes the day of their afflictions and death to be much better than the day wherein it was said of them, There is a child born into the world:
Now though I cannot assure you this Concerning all, yet I can Concerning many, which makes the day of their afflictions and death to be much better than the day wherein it was said of them, There is a child born into the world:
and surely if the Thracians (who were heathens) upon the prospect of no more than the miseries to which humane life is subjected, could alter the common custom of rejoycing at Nativities,
and surely if the Thracians (who were Heathens) upon the prospect of no more than the misery's to which humane life is subjected, could altar the Common custom of rejoicing At Nativities,
we to whom a life and immortality is brought to light by the Gospel, and to whom the immediate transition of elect souls out of a state of mortality and misery, into a state of happiness and eternal blessedness, is matter of faith, have much more reason to adore the goodness of God in the present determination of our childrens lives,
we to whom a life and immortality is brought to Light by the Gospel, and to whom the immediate transition of elect Souls out of a state of mortality and misery, into a state of happiness and Eternal blessedness, is matter of faith, have much more reason to adore the Goodness of God in the present determination of our Children's lives,
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nor ours, any further harm than depriving us of the little pleasure we take in beholding those pictures of our selves, dandling them in our laps, hugging them in our bosoms,
nor ours, any further harm than depriving us of the little pleasure we take in beholding those pictures of our selves, dandling them in our laps, hugging them in our bosoms,
2. Therefore, I say, the original sin of children is enough to justifie God in all his afflictions of Children: nor is this, that I know, denied by any valuable or considerable party.
2. Therefore, I say, the original since of children is enough to justify God in all his afflictions of Children: nor is this, that I know, denied by any valuable or considerable party.
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what ground hath any to assert that none shall be eternally condemned meerly for original sin, would pose the thoughts of any intelligent person, I think.
what ground hath any to assert that none shall be eternally condemned merely for original since, would pose the thoughts of any intelligent person, I think.
I do indeed know that some tell us, that Christ as to all men expiated the guilt of Adams sin, some add also original sin; others tell us that is all washed off in Baptism.
I do indeed know that Some tell us, that christ as to all men expiated the guilt of Adams since, Some add also original since; Others tell us that is all washed off in Baptism.
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I want one clear Scripture for any thing of this, but yet Arminius never denied (so far as I have read him) that infants have not upon them the guilt of original sin, which God may punish certainly,
I want one clear Scripture for any thing of this, but yet Arminius never denied (so Far as I have read him) that Infants have not upon them the guilt of original since, which God may Punish Certainly,
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as he was in the loyns of Adam, and under the want of original righteousness, with an innate pravity and corruption of nature, averse naturally to all that is good;
as he was in the loins of Adam, and under the want of original righteousness, with an innate pravity and corruption of nature, averse naturally to all that is good;
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Thus you see this motion of Providence is easily reconcileable to the justice of God upon this hypothesis, that children are sinners, and under an original guilt:
Thus you see this motion of Providence is Easily reconcilable to the Justice of God upon this hypothesis, that children Are Sinners, and under an original guilt:
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Yet nothing hinders but by the same justice by which God punisheth past and pardoned sins, (which I have formerly at large opened to you) God might yet justly trouble and afflict little ones:
Yet nothing hinders but by the same Justice by which God Punisheth past and pardoned Sins, (which I have formerly At large opened to you) God might yet justly trouble and afflict little ones:
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Now it is but reasonable, that the world should understand God to be the fountain of life; that sickness and death do not meerly depend upon second causes;
Now it is but reasonable, that the world should understand God to be the fountain of life; that sickness and death do not merely depend upon second Causes;
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He bloweth out Candles newly lighted, to let us know, that the issues of life and death are in his hand, and that the breath of man is not meerly in his own nostrils;
He blows out Candles newly lighted, to let us know, that the issues of life and death Are in his hand, and that the breath of man is not merely in his own nostrils;
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This is the very case in the Text, God was bringing evil upon the house of Jeroboam, as he threatneth, vers. 10, 11, 12. he intended to take away the remnant of the house of Jeroboam,
This is the very case in the Text, God was bringing evil upon the house of Jeroboam, as he threatens, vers. 10, 11, 12. he intended to take away the remnant of the house of Jeroboam,
It was one of my observations concerning the motions of Actual Providence. That God doth very ordinarily punish Relations in their Correlates, Parents in their Children;
It was one of my observations Concerning the motions of Actual Providence. That God does very ordinarily Punish Relations in their Correlates, Parents in their Children;
It was for the punishment of Davids sin, that his child by Bathsheba died; and the death of it was threatned by Nathan as a part of Davids punishment, 2 Sam. 12.14. Possibly God may sometimes do it to abate our affections to our children, and that he might have more of our heart and affections;
It was for the punishment of Davids since, that his child by Bathsheba died; and the death of it was threatened by Nathan as a part of Davids punishment, 2 Sam. 12.14. Possibly God may sometime do it to abate our affections to our children, and that he might have more of our heart and affections;
every little Bell that telleth us a child is gone soundeth to us, would we but understand it, Remember thy Creator in the days of thy youth, before the evil days come.
every little Bell that Telleth us a child is gone soundeth to us, would we but understand it, remember thy Creator in the days of thy youth, before the evil days come.
Further yet, God by this dispensation (in which as you have heard he is just) doth mind all of the duty they owe unto their children, to bring them up in the knowledge of the Scriptures, in the nurture and admonition of the Lord;
Further yet, God by this Dispensation (in which as you have herd he is just) does mind all of the duty they owe unto their children, to bring them up in the knowledge of the Scriptures, in the nurture and admonition of the Lord;
and particularly not to defer the ordinance of Baptism beyond a reasonable time. It is doubtless Gods ordinance as to children, not only a sign of Gods Covenant,
and particularly not to defer the Ordinance of Baptism beyond a reasonable time. It is doubtless God's Ordinance as to children, not only a Signen of God's Covenant,
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Let me therefore enlarge a little upon some practical Application of this Discourse, shewing you what may be our duty, reasonably concluded from this dispensation.
Let me Therefore enlarge a little upon Some practical Application of this Discourse, showing you what may be our duty, reasonably concluded from this Dispensation.
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because he foresaw they would reject the grace of the Gospel) had pinched him, telling him this could be no cause of the rejection of infants out of the pale of the Church.
Because he foresaw they would reject the grace of the Gospel) had pinched him, telling him this could be no cause of the rejection of Infants out of the pale of the Church.
God could not foresee they would reject the Gospel, who he foresaw should never have the Gospel preached or tendred to them, answereth him thus, At inquam ego in parentibus, abavis, avis, atavis, tritavis evangelii gratiam repudiarunt, quo actu meruerunt ut a Deo deserantur.
God could not foresee they would reject the Gospel, who he foresaw should never have the Gospel preached or tendered to them, Answers him thus, At inquam ego in parentibus, abavis, avis, atavis, tritavis Evangelii gratiam repudiarunt, quo Acts meruerunt ut a God deserantur.
and it is very absurd for us to think, that for such punishments the infant may not be punished (without the impeaching of the justice of God) though it hath been guilty of no actual sin, deserving so early a chastisement of it.
and it is very absurd for us to think, that for such punishments the infant may not be punished (without the impeaching of the Justice of God) though it hath been guilty of no actual since, deserving so early a chastisement of it.
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The Scripture will guide us a little in the finding out of this, and we may possibly find out some other helps, to make us understand these dispensations.
The Scripture will guide us a little in the finding out of this, and we may possibly find out Some other helps, to make us understand these dispensations.
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yet some laps of their lives of that nature, as may give them a just ground of jealousy and suspicion, that that is the sin for which God so troubleth them.
yet Some laps of their lives of that nature, as may give them a just ground of jealousy and suspicion, that that is the since for which God so Troubles them.
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but our affections are ready to overflow, especially if there be nothing in the temper, or behaviour of the Child, that takes off the edge of our affections to it.
but our affections Are ready to overflow, especially if there be nothing in the temper, or behaviour of the Child, that Takes off the edge of our affections to it.
This is undoubtedly a second piece of thy duty upon such a dispensation, and to be humbled before God for those sins which thy conscience smiteth thee for,
This is undoubtedly a second piece of thy duty upon such a Dispensation, and to be humbled before God for those Sins which thy conscience smites thee for,
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But if God hath done it to give thy Child a quicker passage to Heaven, to bring it sooner to a state of perfection, to deliver it from an evil to come, here thou hast reason to admire,
But if God hath done it to give thy Child a quicker passage to Heaven, to bring it sooner to a state of perfection, to deliver it from an evil to come, Here thou hast reason to admire,
yet consider, God eternally punisheth none for the sins of their correlates. God may punish persons with bodily and temporal punishments for the sins of their Parents, but not eternally;
yet Consider, God eternally Punisheth none for the Sins of their correlates. God may Punish Persons with bodily and temporal punishments for the Sins of their Parents, but not eternally;
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The possibility of little Childrens entering into the Kingdom of God, yea the probability that the seed of such as fear God, dying in infancy are so entred, ought to be a wonderful relief to Godly parents mourning upon this account.
The possibility of little Children's entering into the Kingdom of God, yea the probability that the seed of such as Fear God, dying in infancy Are so entered, ought to be a wondered relief to Godly Parents mourning upon this account.
Others think, that by vertue of the New Covenant, the water of Baptism washeth away original sin. Augustine was called Durus pater infantum, an hard Father to Infants,
Others think, that by virtue of the New Covenant, the water of Baptism washes away original since. Augustine was called Durus pater Infantum, an hard Father to Infants,
But yet this is certain, the Infant within the pale of the Church, the Child of the believing, the true believing Parent especially, is in Covenant with God:
But yet this is certain, the Infant within the pale of the Church, the Child of the believing, the true believing Parent especially, is in Covenant with God:
4. Lastly, Having stilled thy impatience, what hast thou to do, but to fulfil the Lords will and ends under such a dispensation? Let those do it that are patients under such providences.
4. Lastly, Having stilled thy impatience, what hast thou to do, but to fulfil the lords will and ends under such a Dispensation? Let those do it that Are patients under such providences.
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For us that are spectators of such Providences, let us also by them learn wisdom. 1. By taking heed of such sins, as may provoke God to such dispensations:
For us that Are spectators of such Providences, let us also by them Learn Wisdom. 1. By taking heed of such Sins, as may provoke God to such dispensations:
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We are not upon a Divine institution, to say, To what purpose is it? or what good can it do? If the Jewish Child had dyed before the 8th day, its want of circumcision doubtless did not endanger its salvation;
We Are not upon a Divine Institution, to say, To what purpose is it? or what good can it do? If the Jewish Child had died before the 8th day, its want of circumcision doubtless did not endanger its salvation;
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MY business is to clear up the equity of the Lord in the ways of his Actual Providence, and to vindicate the justice and holiness of God from those, who by the Sophistry of their humane wisdom, seek to darken Divine knowledg.
MY business is to clear up the equity of the Lord in the ways of his Actual Providence, and to vindicate the Justice and holiness of God from those, who by the Sophistry of their humane Wisdom, seek to darken Divine knowledge.
how just and reasonable it is, that God should be the Author of the evil of punishment: And that 1. to his own people, notwithstanding the satisfaction of Christ accepted for them,
how just and reasonable it is, that God should be the Author of the evil of punishment: And that 1. to his own people, notwithstanding the satisfaction of christ accepted for them,
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God doth not only punish sin with smart, with pain, diseases, crosses, &c. but he sometimes punisheth sin with sin; for sin, giving men up to be led captive by their lusts.
God does not only Punish since with smart, with pain, diseases, Crosses, etc. but he sometime Punisheth since with since; for since, giving men up to be led captive by their Lustiest.
That which might be known of God was manifest in them, for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made,
That which might be known of God was manifest in them, for the invisible things of him, from the creation of the world, Are clearly seen, being understood by the things that Are made,
professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image, made like to corruptible man, to birds, to four-footed-beasts and creeping things. The business was this:
professing themselves to be wise they became Fools, and changed the glory of the incorruptible God into an image, made like to corruptible man, to Birds, to four-footed-beasts and creeping things. The business was this:
wherefore (saith the Apostle, vers. 24.) God also gave them up to lusts of uncleanness, &c. and so again in my Text, vers. 26. For this cause, God gave them up to vile affections;
Wherefore (Says the Apostle, vers. 24.) God also gave them up to Lustiest of uncleanness, etc. and so again in my Text, vers. 26. For this cause, God gave them up to vile affections;
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and so again, vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are inconvenient.
and so again, vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a Reprobate mind, to do those things which Are inconvenient.
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Although therefore it is plain enough in the Text, and twice more repeated in the Chapter, it be said, God gave them up to uncleanness, and God gave them up to a reprobate mind:
Although Therefore it is plain enough in the Text, and twice more repeated in the Chapter, it be said, God gave them up to uncleanness, and God gave them up to a Reprobate mind:
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Then I shall attempt to reconcile these Providences to the justice, holiness and goodness of God; after that I shall make some application of my Discourse upon this Argument.
Then I shall attempt to reconcile these Providences to the Justice, holiness and Goodness of God; After that I shall make Some application of my Discourse upon this Argument.
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For this peoples heart is waxed gross, and their ears are dull of hearing, &c. That Text plainly makes it out, that Gods judicial giving them over to their blindness, was consequent to their sinful stopping of their ears, and shutting of their eyes.
For this peoples heart is waxed gross, and their ears Are dull of hearing, etc. That Text plainly makes it out, that God's judicial giving them over to their blindness, was consequent to their sinful stopping of their ears, and shutting of their eyes.
but these are sufficient to evince, that there is such a dreadful dispensation of God. St. John reciting the afore-mentioned text of Isaiah, Joh. 12.39.
but these Are sufficient to evince, that there is such a dreadful Dispensation of God. Saint John reciting the aforementioned text of Isaiah, John 12.39.
God for mens bold and impudent sinning against natural light, or against the light of his word, doth many times deliver up men in this manner. But the great question is, Quest.
God for men's bold and impudent sinning against natural Light, or against the Light of his word, does many times deliver up men in this manner. But the great question is, Quest.
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God in Scripture doth frequently declare that he delights not in the blood of sinners, his willingness that all should be saved, &c. He doth as plentifully declare, that he is of purer eyes than to behold iniquity;
God in Scripture does frequently declare that he delights not in the blood of Sinners, his willingness that all should be saved, etc. He does as plentifully declare, that he is of Purer eyes than to behold iniquity;
But now if by the goodness of God we understand his justice, purity and holiness, so I doubt not but to evidence to you, that under such tremendous dispensations,
But now if by the Goodness of God we understand his Justice, purity and holiness, so I doubt not but to evidence to you, that under such tremendous dispensations,
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and this both the Jesuits and Arminians (who conspire together to reproach Calvin, and other eminent servants of God, with the odious reproach of making God the author of sin ) have been told by as many as have treated upon this argument;
and this both the Jesuits and Arminians (who conspire together to reproach calvin, and other eminent Servants of God, with the odious reproach of making God the author of since) have been told by as many as have treated upon this argument;
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when they say, that God doth not harden any, quantum ad rationem defectus, but only quantum ad rationem ordinis. Now how they should make God the author of sin, who freely grant this, they should do well to make us understand:
when they say, that God does not harden any, quantum ad rationem defectus, but only quantum ad rationem Order. Now how they should make God the author of since, who freely grant this, they should do well to make us understand:
and I would fain have them shew me, where either Calvin, or Beza, or Zuinglius, or Pareus, or P. Martyr, or any other whom Bellarmine, and Tilenus, or any other so boldly traduce,
and I would fain have them show me, where either calvin, or Beza, or Zwingli, or Pareus, or P. Martyr, or any other whom Bellarmine, and Tilenus, or any other so boldly traduce,
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3. God doth undoubtedly leave this poor wretch whom he thus punisheth, to act according to the impetus of his original lust and corruption, according to that lust which is in his heart.
3. God does undoubtedly leave this poor wretch whom he thus Punisheth, to act according to the impetus of his original lust and corruption, according to that lust which is in his heart.
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I say he positively hardneth none, he doth not make their soft hearts hard, nor positively blind any; he doth not shut their eyes, and of seeing make them blind.
I say he positively Hardeneth none, he does not make their soft hearts hard, nor positively blind any; he does not shut their eyes, and of seeing make them blind.
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Here now the difference lies betwixt Bellarmine with Arminius, and those eminent Divines whom they would asperse with this imputation, of making God the author of sin, because these Divines cannot allow God to be a meer spectator,
Here now the difference lies betwixt Bellarmine with Arminius, and those eminent Divines whom they would asperse with this imputation, of making God the author of since, Because these Divines cannot allow God to be a mere spectator,
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But the Scirpture mentions the giving up of soms sinners to vile affections, to a reprobate mind, &c. as acts of punishment. Therefore God as to them doth something positively.
But the Scripture mentions the giving up of soms Sinners to vile affections, to a Reprobate mind, etc. as acts of punishment. Therefore God as to them does something positively.
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Besides, it is very observable, that the words which the Scripture maketh use of to signifie Gods penal action in hardning sinners, Exod. 4.21. & 7.3. & 10.1. are such as cannot be expounded by a bare permission or desertion, and signifie a vehement intension of the action, being verbs of the second and third Conjugation in the Hebrew.
Beside, it is very observable, that the words which the Scripture makes use of to signify God's penal actium in hardening Sinners, Exod 4.21. & 7.3. & 10.1. Are such as cannot be expounded by a bore permission or desertion, and signify a vehement intention of the actium, being verbs of the second and third Conjugation in the Hebrew.
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Parens saith, That it is sufficient that God in these tremendous dispensations, acting as a Judge, by way of punishment (which as the Scripture plentifully affirms,
Parents Says, That it is sufficient that God in these tremendous dispensations, acting as a Judge, by Way of punishment (which as the Scripture plentifully affirms,
but it may be this is not the case of all, and seemeth hardly applicable to the Gentiles whom God so gave up, Rom. 1: 26. 3. A third way (saith he) (which is more universal) is by delivering them up to their lusts,
but it may be this is not the case of all, and seems hardly applicable to the Gentiles whom God so gave up, Rom. 1: 26. 3. A third Way (Says he) (which is more universal) is by delivering them up to their Lustiest,
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and to Satan, to be further blinded, seduced, and hardned, as in the case of Ahab, and the Gentiles mentioned in this first Chapter of the Romans, and 2 Cor. 4.4. The God of this world hath blinded the eyes of those that believe not.
and to Satan, to be further blinded, seduced, and hardened, as in the case of Ahab, and the Gentiles mentioned in this First Chapter of the Roman, and 2 Cor. 4.4. The God of this world hath blinded the eyes of those that believe not.
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Now that Satan seduceth souls by command from God, appeareth by the story of Ahab, 1 King. 22.22, 23. The Lord hath put a lying spirit in the mouth of all these thy prophets.
Now that Satan seduceth Souls by command from God, appears by the story of Ahab, 1 King. 22.22, 23. The Lord hath put a lying Spirit in the Mouth of all these thy Prophets.
whether we say that God hardneth men positively, or negatively; for though as to the execution in the event, the act be negative, yet this event floweth from the positive purpose of God.
whither we say that God Hardeneth men positively, or negatively; for though as to the execution in the event, the act be negative, yet this event flows from the positive purpose of God.
It is therefore all one, whether we speak in the words of Moses, Deut. 29.4. and say, God hath not given them an heart to perceive, or eyes to see, and ears to hear;
It is Therefore all one, whither we speak in the words of Moses, Deuteronomy 29.4. and say, God hath not given them an heart to perceive, or eyes to see, and ears to hear;
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or in the phrase of the Apostle, Rom. 11.8. God hath given them the spirit of slumber, eyes they should not see, and ears they should not hear until this day;
or in the phrase of the Apostle, Rom. 11.8. God hath given them the Spirit of slumber, eyes they should not see, and ears they should not hear until this day;
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unless some of them have said, that God is the Author of his own judgments and punishments, which I think none can with modesty deny, it being no more than the Scripture saith of all those things which are of a positive nature, but not of those things which are of a privative nature, which yet he may will should be done by his permission, though not by his efficiency;
unless Some of them have said, that God is the Author of his own Judgments and punishments, which I think none can with modesty deny, it being no more than the Scripture Says of all those things which Are of a positive nature, but not of those things which Are of a privative nature, which yet he may will should be done by his permission, though not by his efficiency;
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This is the sum, so far as I know, of what Divines say, as to Gods acts in the punishment of sin, by delivering them up to farther sinnings, though I think Paraeus saith true, that besides these ways in which God acteth positively, and more than barely negatively and permissively, God hath many other ways which we cannot explicate, by which he punisheth sin with sin;
This is the sum, so Far as I know, of what Divines say, as to God's acts in the punishment of since, by delivering them up to farther sinnings, though I think Pareus Says true, that beside these ways in which God Acts positively, and more than barely negatively and permissively, God hath many other ways which we cannot explicate, by which he Punisheth since with since;
I answer, They are not only sinners (for God doth not deal thus with every sinner), but such as have provoked him to a very great heighth and degree, shutting their eyes against that light which hath shone upon them,
I answer, They Are not only Sinners (for God does not deal thus with every sinner), but such as have provoked him to a very great height and degree, shutting their eyes against that Light which hath shone upon them,
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then God saith he would harden his heart: such were the Heathen, mentioned in this Chapter, they had prodigiously sinned against the light and law of Nature:
then God Says he would harden his heart: such were the Heathen, mentioned in this Chapter, they had prodigiously sinned against the Light and law of Nature:
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and give them up to a reprobate mind, and to vile affections, and an hard heart, which are but the praeludia to this damnation? Doth any doubt whether this be consistent with the purity and holiness of God? I ask,
and give them up to a Reprobate mind, and to vile affections, and an hard heart, which Are but the Praeludia to this damnation? Does any doubt whither this be consistent with the purity and holiness of God? I ask,
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or withdraw it from those that have abused his patience, and turned his grace into wantonness and lasciviousness? doth he deliver them up to Satan to be tempted, seduced, hardned? Is not Satan Gods instrument in punishing sinners? may not the just and holy God use what instruments he pleaseth for the execution of his wrath?
or withdraw it from those that have abused his patience, and turned his grace into wantonness and lasciviousness? does he deliver them up to Satan to be tempted, seduced, hardened? Is not Satan God's Instrument in punishing Sinners? may not the just and holy God use what Instruments he Pleases for the execution of his wrath?
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If we consider sin as the punishment of sin, so the permission of it is but a just dispensation of God, and a judicial act; and why God should not be the Author of punishments, I cannot understand.
If we Consider sin as the punishment of since, so the permission of it is but a just Dispensation of God, and a judicial act; and why God should not be the Author of punishments, I cannot understand.
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for as nothing could be done contrary to his will, so he doth not govern the world as an idle spectator, only looking on to see what his creatures will do.
for as nothing could be done contrary to his will, so he does not govern the world as an idle spectator, only looking on to see what his creatures will do.
because she suffereth pieces of Plate to go freely up and down for the use of her family, which possibly becometh a temptation to the lust of her servant, to make him or her to steal.
Because she suffers Pieces of Plate to go freely up and down for the use of her family, which possibly Becometh a temptation to the lust of her servant, to make him or her to steal.
or corrections of our Children would but make them worse, must not we therefore use these which in themselves are means to make them better? Suppose a Mistress in a Family did know that her servant would steal some of those things which she suffers to go up and down and be commonly used in her house, is she therefore bound to look them up,
or corrections of our Children would but make them Worse, must not we Therefore use these which in themselves Are means to make them better? Suppose a Mistress in a Family did know that her servant would steal Some of those things which she suffers to go up and down and be commonly used in her house, is she Therefore bound to look them up,
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The Apostle in this, Rom. 1. saith of the Heathens that they knew God, and hinteth, that they ought to have glorified him as God, that is, to have paid an homage to God proportionable to the knowledg which they had of his glorious being.
The Apostle in this, Rom. 1. Says of the heathens that they knew God, and hinteth, that they ought to have glorified him as God, that is, to have paid an homage to God proportionable to the knowledge which they had of his glorious being.
Whereunto we shall do well to take heed, as unto a light shining in a dark place, 2 Pet. 1.19. Besides this, many have a common illumination of the Spirit, so far ordinarily attending the Ministry of the word:
Whereunto we shall do well to take heed, as unto a Light shining in a dark place, 2 Pet. 1.19. Beside this, many have a Common illumination of the Spirit, so Far ordinarily attending the Ministry of the word:
The Light of Revelation according to the Ministry of the word men sit under, and the other according to Gods pleasure who by his Spirit irradiateth some more than others;
The Light of Revelation according to the Ministry of the word men fit under, and the other according to God's pleasure who by his Spirit irradiateth Some more than Others;
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Now men and women are highly concerned, to behave themselves both toward God, and towards men according to the light they have, that is, according to the discoveries they have either from natural principles,
Now men and women Are highly concerned, to behave themselves both towards God, and towards men according to the Light they have, that is, according to the discoveries they have either from natural principles,
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for this cause it is that God judicially gives many up to blindness of mind, hardness of heart, vile affections, a reprobate mind, having the understanding darkned, being alienated from the life of God, through the ignorance that is in them,
for this cause it is that God judicially gives many up to blindness of mind, hardness of heart, vile affections, a Reprobate mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them,
because of the blindness of their hearts, who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness, Eph. 4.18, 19. You see both from this Chapter in which my Text is,
Because of the blindness of their hearts, who being passed feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness, Ephesians 4.18, 19. You see both from this Chapter in which my Text is,
and from that Text, Eph. 4. That it is what may befal poor Heathens, which have no more then a natural light, yet even they for not living up to that, may so far provoke God:
and from that Text, Ephesians 4. That it is what may befall poor heathens, which have no more then a natural Light, yet even they for not living up to that, may so Far provoke God:
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what do you think Christians may do then, that besides the natural light, have the light of the Law and Gospel, the sure word of Prophecy? that have consciences further enlightened,
what do you think Christians may do then, that beside the natural Light, have the Light of the Law and Gospel, the sure word of Prophecy? that have Consciences further enlightened,
Tasted of the heavenly gift, and been made partakers of the holy ghost, as have tasted of the good word of God and the powers of the world to come? If the Heathens came under such a judgment,
Tasted of the heavenly gift, and been made partakers of the holy ghost, as have tasted of the good word of God and the Powers of the world to come? If the heathens Come under such a judgement,
nor give their consciences leave to speak, nor hearken to them, but in their practice changed the image of the incorruptible God into an image made like to a corruptible man, &c. were for this deserted of God,
nor give their Consciences leave to speak, nor harken to them, but in their practice changed the image of the incorruptible God into an image made like to a corruptible man, etc. were for this deserted of God,
what shall become of those amongst Christians, think you, who besides the advantage which they have common with Heathens, from that of God which is manifest in them,
what shall become of those among Christians, think you, who beside the advantage which they have Common with heathens, from that of God which is manifest in them,
and from the things that are made, to know what manner of being God is, have also the holy Scriptures telling them, That God is a Spirit and will be worshipped in Spirit and truth;
and from the things that Are made, to know what manner of being God is, have also the holy Scriptures telling them, That God is a Spirit and will be worshipped in Spirit and truth;
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and lip-labours, but with a simple, pure, and Spiritual worship, where the understanding, the heart and the affections go along with the tongue, and outward man;
and lip-labours, but with a simple, pure, and Spiritual worship, where the understanding, the heart and the affections go along with the tongue, and outward man;
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but through a just Judgment of God they shutting their Eyes against the light, at last think there is no other true worship of God besides what they have taken up,
but through a just Judgement of God they shutting their Eyes against the Light, At last think there is no other true worship of God beside what they have taken up,
for who required any such things at their hands? We can hardly think otherwise of the Jews, who at the first setting up of idolatry by Jeroboam, and that worser idolatry by Ahab, could not but think (many of them) that that was not the true worship of God;
for who required any such things At their hands? We can hardly think otherwise of the jews, who At the First setting up of idolatry by Jeroboam, and that Worse idolatry by Ahab, could not but think (many of them) that that was not the true worship of God;
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but they must slay the Lords Prophets, and persecute all those who either taught or practised any other way of worship more according to the mind and will of God.
but they must slay the lords prophets, and persecute all those who either taught or practised any other Way of worship more according to the mind and will of God.
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Have you not startled sometimes to see to what brutish degrees of sensuality and immoralities many have fallen from high degrees of profession? To me it hath been one of the prodigies of our age.
Have you not startled sometime to see to what brutish Degrees of sensuality and immoralities many have fallen from high Degrees of profession? To me it hath been one of the prodigies of our age.
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so famous for impudent uncleanness, such Apostates from all Religion, such bruits almost in every part of their conversations, such persecutors of those that fear God,
so famous for impudent uncleanness, such Apostates from all Religion, such bruits almost in every part of their conversations, such persecutors of those that Fear God,
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and with whom they sometimes professed to be of the same mind, they would certainly have said with Hazael, are we dogs that we should ever do any such things? Yet we have lived to see it.
and with whom they sometime professed to be of the same mind, they would Certainly have said with hazael, Are we Dogs that we should ever do any such things? Yet we have lived to see it.
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God hath given them up to strong delusions, God hath thrown them off his hand of restraint, withdrawn his common grace from them, given them up to the Devil even in this life;
God hath given them up to strong delusions, God hath thrown them off his hand of restraint, withdrawn his Common grace from them, given them up to the devil even in this life;
Give me leave to speak my fears, I profess they are my thoughts, my sad thoughts, that we live in an age as full of persons that have sinned the sin that shall never be forgiven,
Give me leave to speak my fears, I profess they Are my thoughts, my sad thoughts, that we live in an age as full of Persons that have sinned the since that shall never be forgiven,
The sin unto death, for which St. John saith we should not pray, must certainly be prodigious sinning against light, let but malicious be added to it in any Soul;
The since unto death, for which Saint John Says we should not pray, must Certainly be prodigious sinning against Light, let but malicious be added to it in any Soul;
It is much to be feared that you who being of years of understanding have been hearers of the means of grace you have had for these years (yet the faithful preaching of the Gospel, did not commence with my first knowledg of this City) are sealed one way or other, either to Salvation or to damnation.
It is much to be feared that you who being of Years of understanding have been hearers of the means of grace you have had for these Years (yet the faithful preaching of the Gospel, did not commence with my First knowledge of this city) Are sealed one Way or other, either to Salvation or to damnation.
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For old professors to lose their profession, to have cast off their awe, and dread of God, their practice of Religion in their Families and conversation, to grow loose and vain, to turn scoffers,
For old professors to loose their profession, to have cast off their awe, and dread of God, their practice of Religion in their Families and Conversation, to grow lose and vain, to turn scoffers,
You that yet stand, O look to your standing, I would have you look upon men, that have had formerly much light, made great profession and are fallen off to open courses of Sin,
You that yet stand, Oh look to your standing, I would have you look upon men, that have had formerly much Light, made great profession and Are fallen off to open courses of since,
when the Heathen amongst whom they lived, had gotten a law, and by that law (as the Jews said of Christ) those that owned the name of Christ ought to die, or to be plundered of their Estates, and imprisoned;
when the Heathen among whom they lived, had got a law, and by that law (as the jews said of christ) those that owned the name of christ ought to die, or to be plundered of their Estates, and imprisoned;
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instead of disputing the justice, holiness, and goodness of God in punishing sin with sin, be afraid lest this should be your portion, shut not your eyes against the glorious light of the Gospel, take heed of quenching the Spirit, smothering the reflections of your conscience, resisting your convictions, struggling with and against the Spirit of God, quarrelling with God for any lusts contrary to the Revelation of his will;
instead of disputing the Justice, holiness, and Goodness of God in punishing since with since, be afraid lest this should be your portion, shut not your eyes against the glorious Light of the Gospel, take heed of quenching the Spirit, smothering the reflections of your conscience, resisting your convictions, struggling with and against the Spirit of God, quarreling with God for any Lustiest contrary to the Revelation of his will;
but he is joined to his formalities, to his vain superstitions, Let him alone; or such a one must have his Cups, his Lusts, his unjust gain, Let him alone: be assured,
but he is joined to his formalities, to his vain superstitions, Let him alone; or such a one must have his Cups, his Lustiest, his unjust gain, Let him alone: be assured,
I Am yet indeavouring to make those ways of Divine Providence plain, which to our apprehensions appear difficult and hard to be understood by our weak capacities.
I Am yet endeavouring to make those ways of Divine Providence plain, which to our apprehensions appear difficult and hard to be understood by our weak capacities.
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In my last discourse I trod upon the brink of the infernal Pit, clearing up to you the justice of God in punishing sin with sin, giving men up for former sinnings to blindness of mind, hardness of heart, a reprobate mind, vile affections:
In my last discourse I trod upon the brink of the infernal Pit, clearing up to you the Justice of God in punishing since with since, giving men up for former sinnings to blindness of mind, hardness of heart, a Reprobate mind, vile affections:
others cannot tell how to reconcile an everlasting punishment to the Divine Justice, there being no proportion between the pleasures of sin for a season,
Others cannot tell how to reconcile an everlasting punishment to the Divine justice, there being no proportion between the pleasures of since for a season,
If you consider the words of my Text with their reference to what went before, you will find the Apostle, v. 3. Blessing God for the Thessalonians increase, in their Faith, Charity; and v. 4. Their patience in all the tribulations which they had indeed.
If you Consider the words of my Text with their Referente to what went before, you will find the Apostle, v. 3. Blessing God for the Thessalonians increase, in their Faith, Charity; and v. 4. Their patience in all the tribulations which they had indeed.
and amongst so many Heathens it was not possible, they should want Informers. Nor did they want some Judges that would to the utmost execute those severe Laws upon them.
and among so many heathens it was not possible, they should want Informers. Nor did they want Some Judges that would to the utmost execute those severe Laws upon them.
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and for this the Apostle thinks himself bound to bless God, For it is given to us on the behalf of Christ to suffer, as well as to believe, Phil. 21.9.
and for this the Apostle thinks himself bound to bless God, For it is given to us on the behalf of christ to suffer, as well as to believe, Philip 21.9.
Lest these Christians should say, but when shall these things be? He tells them, When the Lord Jesus shall be revealed from Heaven, with his mighty Angels in flaming fire, taking Vengeance on them who know not God and obey not the Gospel of Christ;
Lest these Christians should say, but when shall these things be? He tells them, When the Lord jesus shall be revealed from Heaven, with his mighty Angels in flaming fire, taking Vengeance on them who know not God and obey not the Gospel of christ;
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they shall (saith the Text) be punished with everlasting destruction, which is no more than our Saviour had said, Math. 25.46. And those shall go into everlasting punishment, but the righteous into life eternal, and Math. 9.44, 46, 48. Where you read of a worm that never dieth, and a fire that is not quenched.
they shall (Says the Text) be punished with everlasting destruction, which is no more than our Saviour had said, Math. 25.46. And those shall go into everlasting punishment, but the righteous into life Eternal, and Math. 9.44, 46, 48. Where you read of a worm that never Dieth, and a fire that is not quenched.
1. The proportion which Justice seemeth to require betwixt the offence, and the punishment. Justice amongst men requireth a proportion, as well as punishment it self;
1. The proportion which justice seems to require betwixt the offence, and the punishment. justice among men requires a proportion, as well as punishment it self;
stay Sir, you and I are not friends yet, but is it possible without blasphemy to imagin any such thing of God, of whose nature it is to forgive, and to shew mercy? Can he please himself with the eternal torments of a creature which he hath made? No, no, (saith the Atheist ) Hell is but a bugbear, there can be no such thing consistent with the Justice and goodness of God as Eternal Destruction.
stay Sir, you and I Are not Friends yet, but is it possible without blasphemy to imagine any such thing of God, of whose nature it is to forgive, and to show mercy? Can he please himself with the Eternal torments of a creature which he hath made? No, no, (Says the Atheist) Hell is but a bugbear, there can be no such thing consistent with the justice and Goodness of God as Eternal Destruction.
But the Scripture affirms it, suffer me therefore in general to cry out, O you Sons of men, are not the Lords ways equal? Are not your ways inequal? who art thou, O man, who reasonest with God? Shall the clay say to the Potter why hast thou made me thus? Is not our Reason debauched think we when it can agree no better with the Reason and wisdom of God, whence it deriveth,
But the Scripture affirms it, suffer me Therefore in general to cry out, Oh you Sons of men, Are not the lords ways equal? are not your ways inequal? who art thou, Oh man, who reasonest with God? Shall the clay say to the Potter why hast thou made me thus? Is not our Reason debauched think we when it can agree no better with the Reason and Wisdom of God, whence it deriveth,
1. That Gods compassion, goodness or mercy, must be Eternally extended to, and exercised upon, the most notorious desperate despisers and contemners of it.
1. That God's compassion, Goodness or mercy, must be Eternally extended to, and exercised upon, the most notorious desperate despisers and contemners of it.
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Besides, that such a notion of God as this is would disarm the most excellent and perfect being of all power to protect it self, from the greatest injuries which the most debauched persons should offer to it.
Beside, that such a notion of God as this is would disarm the most excellent and perfect being of all power to Pact it self, from the greatest injuries which the most debauched Persons should offer to it.
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3. That the proportion which the Divine Justice observeth in punishing sinners, must be measured by the proportion of time which the sinner hath to sin in.
3. That the proportion which the Divine justice observeth in punishing Sinners, must be measured by the proportion of time which the sinner hath to since in.
1. Why should we not (in the first place) allow that to be just with God, which we allow to be just and righteous in man? What doth man less than this according to the extent of his power? Doth not the Magistrate for his offence deprive the Traytor, the Murtherer,
1. Why should we not (in the First place) allow that to be just with God, which we allow to be just and righteous in man? What does man less than this according to the extent of his power? Does not the Magistrate for his offence deprive the Traitor, the Murderer,
or other Malefactor, of his life, and all the comforts of it for ever? Divines say, that in Hell there is a pain of loss, and a pain of sense; and the Schoolmen argue the former to be greater than the latter:
or other Malefactor, of his life, and all the comforts of it for ever? Divines say, that in Hell there is a pain of loss, and a pain of sense; and the Schoolmen argue the former to be greater than the latter:
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and will not be reconciled, though they be under a Divine Law obliging them to the contrary? How doth man sometimes divide a Malefactors last punishment,
and will not be reconciled, though they be under a Divine Law obliging them to the contrary? How does man sometime divide a Malefactors last punishment,
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and suffers him not to dye at once, but by piece-meal, to make his punishment as long-lived as he can? What will you say of those condemned to be starved to death? Yet in some great crimes, who calleth this cruelty or injustice? The greatness of the offence is in this case judged to justifie the extraordinariness of the punishment.
and suffers him not to die At once, but by piecemeal, to make his punishment as long-lived as he can? What will you say of those condemned to be starved to death? Yet in Some great crimes, who calls this cruelty or injustice? The greatness of the offence is in this case judged to justify the extraordinariness of the punishment.
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2. What injustice can it be in God, to be ever exacting satisfaction to a debt which is never paid, especially when the debtor hath also refused his pardon for it? Suppose one of us hath a debtor who oweth us a great sum of Money, we offer him, that if he will come to us,
2. What injustice can it be in God, to be ever exacting satisfaction to a debt which is never paid, especially when the debtor hath also refused his pardon for it? Suppose one of us hath a debtor who owes us a great sum of Money, we offer him, that if he will come to us,
Which of us counteth it unjust to keep this wretch in Prison as long as we can? The reason why we do not for ever keep him in Prison, is because that neither we,
Which of us counteth it unjust to keep this wretch in Prison as long as we can? The reason why we do not for ever keep him in Prison, is Because that neither we,
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But who counteth a debtors lying in a Gaol, any payment of, or satisfaction for his debt? There are two things may be said of every sin, which should make the thoughts of sin very dreadful to every understanding Christian. 1. That all the holy actions of all the men in the world, cannot make God amends for one sin.
But who counteth a debtors lying in a Gaol, any payment of, or satisfaction for his debt? There Are two things may be said of every since, which should make the thoughts of since very dreadful to every understanding Christian. 1. That all the holy actions of all the men in the world, cannot make God amends for one since.
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If a sinner in everlasting torments indeed either ever could, or did repent, there might possibly be some pretence for this imputation of injustice to God,
If a sinner in everlasting torments indeed either ever could, or did Repent, there might possibly be Some pretence for this imputation of injustice to God,
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Though that Text, Rev. 16.9, 11, possibly be not to be understood of Hell, yet you have in it, a true picture of such as are under the condemnation of it.
Though that Text, Rev. 16.9, 11, possibly be not to be understood of Hell, yet you have in it, a true picture of such as Are under the condemnation of it.
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When the fourth and fifth Angels poured out their vials, and had power to scorch men with fire, it is said, vers. 9, That they were scorched with great heat,
When the fourth and fifth Angels poured out their vials, and had power to scorch men with fire, it is said, vers. 9, That they were scorched with great heat,
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whiles even in Prison he goes on to revile, and threaten, and act what mischief is in his power under his circumstances? And will not so much as say that he hath done amiss,
while even in Prison he Goes on to revile, and threaten, and act what mischief is in his power under his Circumstances? And will not so much as say that he hath done amiss,
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nor beg his Princes pardon? This is the case of the damned soul: in this life he sinned, but refused to repent, though he was often called to, and admonished to repent;
nor beg his Princes pardon? This is the case of the damned soul: in this life he sinned, but refused to Repent, though he was often called to, and admonished to Repent;
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Is God think you unjust in keeping this hardened, stubborn, and impenitent sinner in an eternal Prison? In this the sinner is like to the Devil, and to his evil Angels;
Is God think you unjust in keeping this hardened, stubborn, and impenitent sinner in an Eternal Prison? In this the sinner is like to the devil, and to his evil Angels;
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4. What injustice can there be in God, never to cease from punishing that sinner, who never ceaseth from his acts of sin? I shall not here concern my self in that question, whether the blasphemies of the damned be sins, yea, or no:
4. What injustice can there be in God, never to cease from punishing that sinner, who never ceases from his acts of since? I shall not Here concern my self in that question, whither the Blasphemies of the damned be Sins, yea, or no:
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if he ceased not to sin in this life, I ask when he ceased, or by what other name we can call the blasphemies of damned souls because of their torments,
if he ceased not to sin in this life, I ask when he ceased, or by what other name we can call the Blasphemies of damned Souls Because of their torments,
5. If it were not unjust with God to annex the penalty of eternal destruction to his threatning against sin, it cannot be unjust with him, having enacted a Law under such a penalty to execute it.
5. If it were not unjust with God to annex the penalty of Eternal destruction to his threatening against since, it cannot be unjust with him, having enacted a Law under such a penalty to execute it.
I have told you of that Heathen who is reported to have said, That if God had not established death by his Law, it was yet so necessary for mankind, that it had been reason that Governours should have established some Law, to have determined mens lives at such or such times.
I have told you of that Heathen who is reported to have said, That if God had not established death by his Law, it was yet so necessary for mankind, that it had been reason that Governors should have established Some Law, to have determined men's lives At such or such times.
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but saw such a sanction so necessary for the rule and government of the World, that they figured such a thing, a place where thirsty Tantalus should have rivers just washing up to his lips,
but saw such a sanction so necessary for the Rule and government of the World, that they figured such a thing, a place where thirsty Tantalus should have Rivers just washing up to his lips,
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It is a saying of Cicero, Itaque ut aliqua in vita formido improbis esset posita, apud infero ejusmodi quaedam supplicia impiis antique constituta esse voluerunt, quod videbant his remotis, non esse mortem ipsam pertimescendam.
It is a saying of Cicero, Itaque ut Any in vita Fear improbis esset Posita, apud infero ejusmodi quaedam supplicia impiis antique Constituted esse voluerunt, quod videbant his remotis, non esse mortem ipsam pertimescendam.
Orat. 4. in Catilinam: That is, That wicked men might in this life have upon them some fear of punishment, the Ancients would have some punishments appointed in Hell;
Orat 4. in Catilinam: That is, That wicked men might in this life have upon them Some Fear of punishment, the Ancients would have Some punishments appointed in Hell;
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Hence it was that Origen (one of the Ancients) though (as he had many other errors) he thought the punishment of the damned should one day have an end;
Hence it was that Origen (one of the Ancients) though (as he had many other errors) he Thought the punishment of the damned should one day have an end;
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I would offer it to any reasonable mans thoughts, to consider, what less than a threatening of eternal destruction could be in prudence judged, to bear any proportion to the impetuous lust of rage and passion, that disturbeth humane nature.
I would offer it to any reasonable men thoughts, to Consider, what less than a threatening of Eternal destruction could be in prudence judged, to bear any proportion to the impetuous lust of rage and passion, that disturbeth humane nature.
Governors affix to their Laws, the penalties of perpetual imprisonment, banishment, whippings, brandings, burning, hanging, hanging drawing and quartering:
Governors affix to their Laws, the penalties of perpetual imprisonment, banishment, whippings, brandings, burning, hanging, hanging drawing and quartering:
I appeal to every considerate persons judgment, whether he doth not think, that if the aw of an eternal destruction were of the world, the world would not be a Thousand times more full of Traytors, Murtherers, Blasphemers, Adulterers, Thieves, Defiers of all Divine and humane Laws than it is at this day,
I appeal to every considerate Persons judgement, whither he does not think, that if the awe of an Eternal destruction were of the world, the world would not be a Thousand times more full of Traitors, Murderers, Blasphemers, Adulterers, Thieves, Defiers of all Divine and humane Laws than it is At this day,
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if they do not think so, their thoughts are very shallow, and they will be at a loss, to tell us how the Christianized parts of the world are more civil,
if they do not think so, their thoughts Are very shallow, and they will be At a loss, to tell us how the Christianized parts of the world Are more civil,
and have fewer of these exorbitancies, than are to be found amongst Indians and Barbarians: if they do think the world would be much worse, I would fain know of them,
and have fewer of these Extravagancies, than Are to be found among Indians and Barbarians: if they do think the world would be much Worse, I would fain know of them,
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than that the lives of hundreds of Traytors, Murtherers, Thieves, and other miscreants, that are disturbers of humane polities, and societies should be preserved.
than that the lives of hundreds of Traitors, Murderers, Thieves, and other miscreants, that Are disturbers of humane polities, and societies should be preserved.
3. But this is further advantaged from the consideration, That this righteous Sanction of eternal destruction, is executed under the Gospel upon none to whom it hath not been a mean before to keep them from it.
3. But this is further advantaged from the consideration, That this righteous Sanction of Eternal destruction, is executed under the Gospel upon none to whom it hath not been a mean before to keep them from it.
I have told you, that as to those ordained to life, it is a means to preserve them from wrath to come, to hear of it, the Ministers of the Lord knowing the terrors of the Lord perswade men;
I have told you, that as to those ordained to life, it is a means to preserve them from wrath to come, to hear of it, the Ministers of the Lord knowing the terrors of the Lord persuade men;
and by the consideration and the hearing of these terrors, as by a partial mean, they are brought into a state opposite to it, a state of eternal joy and felicity.
and by the consideration and the hearing of these terrors, as by a partial mean, they Are brought into a state opposite to it, a state of Eternal joy and felicity.
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and what shall be the punishment of a Traytor, and therefore promulged his Laws, that they might take heed of Treasons, Murthers, or other enormous crimes; If afterwards they will commit them, that his Law should be rigorously executed upon them, to the confiscation of their goods, the depriving them of their liberties, yea, and lives too:
and what shall be the punishment of a Traitor, and Therefore promulged his Laws, that they might take heed of Treasons, Murders, or other enormous crimes; If afterwards they will commit them, that his Law should be rigorously executed upon them, to the confiscation of their goods, the depriving them of their Liberties, yea, and lives too:
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It is therefore impossible that it should be any injustice in God to put this Law in execution, to punish impenitent and incorrigible sinners with eternal destruction.
It is Therefore impossible that it should be any injustice in God to put this Law in execution, to Punish impenitent and incorrigible Sinners with Eternal destruction.
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6. The proportion which Justice is to observe, and adjust betwixt a punishment and an enormous sinful act, is by no means to be measured, by comparing the time,
6. The proportion which justice is to observe, and adjust betwixt a punishment and an enormous sinful act, is by no means to be measured, by comparing the time,
And upon this true principle it is, that this objection, these reasonings of ours, against the justice of God in the eternal destruction of sinners do proceed. But I say,
And upon this true principle it is, that this objection, these reasonings of ours, against the Justice of God in the Eternal destruction of Sinners do proceed. But I say,
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What proportion is there between the sins of a few years, and eternal destruction? being tormented in Hell Ten thousand times ten thousand years? But who amongst men measureth thus the proportion of any punishment to any kind of offences amongst men? The Murtherer hath killed his neighbour, the Traytor his Prince, his work was done in a small part of an hour;
What proportion is there between the Sins of a few Years, and Eternal destruction? being tormented in Hell Ten thousand times ten thousand Years? But who among men measureth thus the proportion of any punishment to any kind of offences among men? The Murderer hath killed his neighbour, the Traitor his Prince, his work was done in a small part of an hour;
than to say, that distributive Justice ought to proceed according to Geometrical proportion between persons and things, not according to an Arithmetical proportion, observed in dealings between man and man.
than to say, that distributive justice ought to proceed according to Geometrical proportion between Persons and things, not according to an Arithmetical proportion, observed in dealings between man and man.
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It is only said, he that curseth his father or mother shall dye, Levit. 20.9. In our Law, If a person murthereth his equal, or inferiour, he or she shall be hanged, they shall dye the ordinary death of malefactors;
It is only said, he that Curseth his father or mother shall die, Levit. 20.9. In our Law, If a person murdereth his equal, or inferior, he or she shall be hanged, they shall die the ordinary death of malefactors;
The durative infiniteness of the punishment, is adequated to the objective infiniteness of sin. 2. Sin is to be measured by the damage it doth to the person injured, or to the publick.
The durative infiniteness of the punishment, is adequated to the objective infiniteness of since. 2. since is to be measured by the damage it does to the person injured, or to the public.
it wrongeth God in his holiness, it says the Laws of God are not holy, it wrongeth him in his Omniscience, Omnipotence, All sufficiency, in his Justice, in his Wisdom, in all his Attributes:
it wrongeth God in his holiness, it Says the Laws of God Are not holy, it wrongeth him in his Omniscience, Omnipotence, All sufficiency, in his justice, in his Wisdom, in all his Attributes:
because they violate a trust, and shew the greatest treachery and perfidiousness. Iniquity takes the greater heinousness from the greatest obligations to the contrary duty.
Because they violate a trust, and show the greatest treachery and perfidiousness. Iniquity Takes the greater heinousness from the greatest obligations to the contrary duty.
As the punishment is without end, infinite, whereas the sins were momentary and temporary: so the party offended was infinite, and the sinner who dared to defie infinite Majesty,
As the punishment is without end, infinite, whereas the Sins were momentary and temporary: so the party offended was infinite, and the sinner who dared to defy infinite Majesty,
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Sin is indeed a finite thing, but it is punished with an infinite punishment; proportioned well enough to the infinite wrong done to the Divine being by it.
since is indeed a finite thing, but it is punished with an infinite punishment; proportioned well enough to the infinite wrong done to the Divine being by it.
7. The justice of God in the eternal punishment of finite temporary sins, is cleared in this, That the sinner hath sinned, in suo aeterno, in his eternity.
7. The Justice of God in the Eternal punishment of finite temporary Sins, is cleared in this, That the sinner hath sinned, in Sue aeterno, in his eternity.
Suppose one amongst the damned who had not spent above twenty or thirty years in the world in sinning, I would appeal to the judgement of any deliberate man,
Suppose one among the damned who had not spent above twenty or thirty Years in the world in sinning, I would appeal to the judgement of any deliberate man,
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whether this man would not willingly have lived fifty, sixty, or an hundred years, and if he therefore did not desire to live so long, that he might take his fill of sin, satiate himself with his lusts;
whither this man would not willingly have lived fifty, sixty, or an hundred Years, and if he Therefore did not desire to live so long, that he might take his fill of since, satiate himself with his Lustiest;
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Gr. Mag. mor. l. 4. c. 18. It is therefore righteous with God that their punishment should never end, whose sinful hearts knew no end in their willingness and lustings to sin.
Great Mag. mor. l. 4. c. 18. It is Therefore righteous with God that their punishment should never end, whose sinful hearts knew no end in their willingness and lustings to since.
indeed the Traytor is not punished till his imagination be discovered by some overt words or actions, by which alone man can judge of intentions and imaginations:
indeed the Traitor is not punished till his imagination be discovered by Some overt words or actions, by which alone man can judge of intentions and Imaginations:
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so as the proportion of Justice in the punishment, is justified by the proportion of the reward offered, in case the sinner would leave his sins and turn unto God.
so as the proportion of justice in the punishment, is justified by the proportion of the reward offered, in case the sinner would leave his Sins and turn unto God.
9. Who can so much as in a secret thought charge God with injustice, in the eternal punishment of a sinner, who remembreth that God for the sin of man laid a punishment upon an infinite person, who was the Son of his eternal love:
9. Who can so much as in a secret Thought charge God with injustice, in the Eternal punishment of a sinner, who Remember that God for the since of man laid a punishment upon an infinite person, who was the Son of his Eternal love:
here he punisheth finite persons in an infinity of time, that what they cannot suffer in the intension of their suffering, they might be ever doing in the extension of time:
Here he Punisheth finite Persons in an infinity of time, that what they cannot suffer in the intention of their suffering, they might be ever doing in the extension of time:
Now if we will quarrel at Gods righteousness in this loading of his own Son with the burthen of his wrath, we quarrel at the highest contrivement of Divine and Infinite Wisdom for the salvation of men:
Now if we will quarrel At God's righteousness in this loading of his own Son with the burden of his wrath, we quarrel At the highest contrivement of Divine and Infinite Wisdom for the salvation of men:
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Illud mihi videtur ridiculum, mirari Divinam severitatem in aeterna scelestorum punitione, nec intendere infinitam illam justitiam in innocentia unigeniti dilecti sui:
Illud mihi videtur Ridicule, mirari Divinam severitatem in aeterna scelestorum punitione, nec intendere infinitam Illam justitiam in Innocence unigeniti Dilecti sui:
Quid mirum torqueri in aeternum scelestos pro peccatis suis si passus est pro alienis justissimus Dei filius? Qui potuit sustinere sine contumelia suae bonitatis charissimum natum una hora pati injuste, multo melius tolerabit aeternis injustos suppliciis affligi justissime. Nieremb.
Quid Mirum torqueri in aeternum scelestos Pro peccatis suis si passus est Pro alienis justissimus Dei filius? Qui Potuit Sustain sine Contumely suae bonitatis charissimum natum una hora pati injust, Much Better tolerabit Eternal injustos Supplication affligi justissime. Nuremberg.
and not to attend to that infinite justice in the innocency of his only beloved Son. What wonder is it that wicked men should be for ever tormented for their own sins,
and not to attend to that infinite Justice in the innocency of his only Beloved Son. What wonder is it that wicked men should be for ever tormented for their own Sins,
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He that without a reproach to his goodness could endure his most dear Son to suffer so long as one hour, will much better endure unjust sinners to be tormented with eternal punishment.
He that without a reproach to his Goodness could endure his most dear Son to suffer so long as one hour, will much better endure unjust Sinners to be tormented with Eternal punishment.
This, we say, is to be found in God, and that to an infinite degree; and is abundantly seen in his long-suffering and forbearance of them, and patience to them;
This, we say, is to be found in God, and that to an infinite degree; and is abundantly seen in his long-suffering and forbearance of them, and patience to them;
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in his waiting upon them all the days of their life, giving them his Gospel, sending them his Ministers, beseeching them to be reconciled unto God, knocking by his Spirit at the doors of their hearts.
in his waiting upon them all the days of their life, giving them his Gospel, sending them his Ministers, beseeching them to be reconciled unto God, knocking by his Spirit At the doors of their hearts.
The vile sinner through the pride of his heart, will not seek after God, but vexeth, grieveth, resisteth his holy Spirit from time to time, refuseth to repent and to turn unto God, defieth him, mocketh at the tenders of Divine grace:
The vile sinner through the pride of his heart, will not seek After God, but vexes, Grieveth, Resisteth his holy Spirit from time to time, Refuseth to Repent and to turn unto God, defieth him, mocks At the tenders of Divine grace:
if we should imagine him to have one drop of mercy for such a contemner and defier of Divine goodness? Surely he that made this man will have no mercy on him, he that formed him can shew him no favour, without a dethroning himself,
if we should imagine him to have one drop of mercy for such a contemner and defier of Divine Goodness? Surely he that made this man will have no mercy on him, he that formed him can show him no favour, without a dethroning himself,
Whiles vain man talks of mercy in God in this case, I am afraid he fancieth mercy in God to be a passion as it is in us, which necessarily stirs to compassionate every object of misery. Alas!
While vain man talks of mercy in God in this case, I am afraid he fancieth mercy in God to be a passion as it is in us, which necessarily stirs to compassionate every Object of misery. Alas!
and have counted the blood of the Covenant wherewith he was sanctified, as an unholy thing, Heb. 10.26, 27. These men have done despight to the Spirit of Grace,
and have counted the blood of the Covenant wherewith he was sanctified, as an unholy thing, Hebrew 10.26, 27. These men have done despite to the Spirit of Grace,
and there must be a time for the execution of Justice, when God shall declare his righteousness upon sinners who have despised his goodness and patience, that is the time after this life.
and there must be a time for the execution of justice, when God shall declare his righteousness upon Sinners who have despised his Goodness and patience, that is the time After this life.
The inch of Candle is out when the sinners life is expired: no more coming to the waters, and buying then what before was offered without money, and without price.
The inch of Candle is out when the Sinners life is expired: no more coming to the waters, and buying then what before was offered without money, and without price.
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and if the Princes and Judges of the earth, and Generals of Armies upon the prospect of this, see a necessity of setting limits to their bowels of compassion,
and if the Princes and Judges of the earth, and Generals of Armies upon the prospect of this, see a necessity of setting Limits to their bowels of compassion,
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why may not the same be allowed to the holy and righteous God? But I have spoken enough to convince those who observe the principles of justice allowed in the practice of all States and Governments, with the general observation of the wiser sort in the world, That God is neither cruel nor unrighteous in punishing with an eternal destruction those that know not God,
why may not the same be allowed to the holy and righteous God? But I have spoken enough to convince those who observe the principles of Justice allowed in the practice of all States and Governments, with the general observation of the Wiser sort in the world, That God is neither cruel nor unrighteous in punishing with an Eternal destruction those that know not God,
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Flatter not your selves, that whatever your Ministers tell you, the goodness and mercy of God will not allow him to see his creatures eternally tormented;
Flatter not your selves, that whatever your Ministers tell you, the Goodness and mercy of God will not allow him to see his creatures eternally tormented;
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an eternal life and happiness offered them, but refused it, and have judged themselves unworthy of eternal life? O let all sinners cease disputing Divine Justice,
an Eternal life and happiness offered them, but refused it, and have judged themselves unworthy of Eternal life? O let all Sinners cease disputing Divine justice,
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How suddenly do you see some snatched away on your right hand? others snatched away on your left hand, Ananias and Saphira drop into the pit with a lye in their mouths? What know you what this day, what the next night may bring forth upon our souls? Let me conclude this with an Exhortation much of that nature, which Daniel used to that great King. Wherefore, O Sinners!
How suddenly do you see Some snatched away on your right hand? Others snatched away on your left hand, Ananias and Sapphira drop into the pit with a lie in their mouths? What know you what this day, what the next night may bring forth upon our Souls? Let me conclude this with an Exhortation much of that nature, which daniel used to that great King. Wherefore, Oh Sinners!
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1. What hath God done for me, delivering me from such a death? Oh how patient was God with me? how many nights did I sleep over hell? how many days? how many years did I tread over these endless torments? Oh! what hath God done for me, in plucking my foot out of this snare,
1. What hath God done for me, delivering me from such a death? O how patient was God with me? how many nights did I sleep over hell? how many days? how many Years did I tread over these endless torments? Oh! what hath God done for me, in plucking my foot out of this snare,
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2. What shall I do? what, can I do enough for that God, who hath saved me from such a death? how often might he have thrown me into Hell? O Lord, I am thy servant, I am thy servant, thou hast saved me from that wrath which is to come.
2. What shall I do? what, can I do enough for that God, who hath saved me from such a death? how often might he have thrown me into Hell? Oh Lord, I am thy servant, I am thy servant, thou hast saved me from that wrath which is to come.
every day we will bless thee, and we will praise thee for evermore, Psal. 145.1. Bless the Lord, O my soul, and all that is within me, bless his holy name;
every day we will bless thee, and we will praise thee for evermore, Psalm 145.1. Bless the Lord, Oh my soul, and all that is within me, bless his holy name;
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Who forgiveth all thine iniquity? who healeth all thy diseases? who redeemeth thy life from destruction [ yea from eternal destruction ] who crowneth thee with loving-kindness and tender mercies, Psal. 103.1, 2, 3, 4.
Who forgiveth all thine iniquity? who heals all thy diseases? who Redeemeth thy life from destruction [ yea from Eternal destruction ] who Crowneth thee with Lovingkindness and tender Mercies, Psalm 103.1, 2, 3, 4.
I Am indeavouring (as I have before told you) to make the seemingly rough ways of Actual Providence plain, expounding to you the hard Chapters of Divine Providence;
I Am endeavouring (as I have before told you) to make the seemingly rough ways of Actual Providence plain, expounding to you the hard Chapters of Divine Providence;
I am still speaking to such questions as relate to distributive justice, considered as in the hand of Actual Providence; and here also I have already spoken to several things:
I am still speaking to such questions as relate to distributive Justice, considered as in the hand of Actual Providence; and Here also I have already spoken to several things:
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It is the great question which hath posed the great Philosophers of the world, and hath made some of them deny the being of God; others deny the care and Providence of God, or at least restrain it to some particular objects;
It is the great question which hath posed the great Philosophers of the world, and hath made Some of them deny the being of God; Others deny the care and Providence of God, or At least restrain it to Some particular objects;
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it is no wonder that the greatest Philosophers have been posed here, when we find the most eminent servants of God whose names stand upon Sacred Record, at a loss to find out this riddle,
it is no wonder that the greatest Philosophers have been posed Here, when we find the most eminent Servants of God whose names stand upon Sacred Record, At a loss to find out this riddle,
and finding it a sad temptation to them. You shall find that Job stumbled at it, Job 21.7. and Jeremy, though he humbly prefaceth his complaint, Jer. 12.1. with, Righteous art thou, O Lord, in thy judgements;
and finding it a sad temptation to them. You shall find that Job stumbled At it, Job 21.7. and Jeremiah, though he humbly prefaceth his complaint, Jer. 12.1. with, Righteous art thou, Oh Lord, in thy Judgments;
yet he must, he must talk with God about his judgements in this thing. Habbakuk was also something disturbed at it, Hab. 1.13. Thou art of purer eyes than to endure any iniquity:
yet he must, he must talk with God about his Judgments in this thing. Habakkuk was also something disturbed At it, Hab. 1.13. Thou art of Purer eyes than to endure any iniquity:
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wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is better than himself? In my Text you find the man according to Gods own heart stumbling also at this stone, you have an account of his fall by this temptation, from the first ver. to the 16. 2. His recovery of himself, vers. 17, 18, 19, 20. The Propositions which may be observed from this verse, are two.
Wherefore Lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is better than himself? In my Text you find the man according to God's own heart stumbling also At this stone, you have an account of his fallen by this temptation, from the First for. to the 16. 2. His recovery of himself, vers. 17, 18, 19, 20. The Propositions which may be observed from this verse, Are two.
and increase in riches, when his people are visited with afflictions every night, and chastned every morning? I shall add further, to make use of the most vile and wicked men in the world, to chasten those that are more righteous than they are.
and increase in riches, when his people Are visited with afflictions every night, and chastened every morning? I shall add further, to make use of the most vile and wicked men in the world, to chasten those that Are more righteous than they Are.
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such are life, health, strength, &c. or the good things of fortune, as the Heathens call them, such are riches, honours, pleasures, or the good things of the mind, such as are learning, wit, &c. These good things wicked men are capable of, the wicked may live, become old, be mighty in power, Job 21.7.
such Are life, health, strength, etc. or the good things of fortune, as the heathens call them, such Are riches, honours, pleasures, or the good things of the mind, such as Are learning, wit, etc. These good things wicked men Are capable of, the wicked may live, become old, be mighty in power, Job 21.7.
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1. In the first place I desire that may be remembred, which in some of my former discourses I commended to your observation, That as adversity is not the portion of every child of God,
1. In the First place I desire that may be remembered, which in Some of my former discourses I commended to your observation, That as adversity is not the portion of every child of God,
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and you will see that Gods fulfilling of his promises to good men for the things of this life, such as health, long-life, riches, honour, &c. to such as fear him are not made in vain,
and you will see that God's fulfilling of his promises to good men for the things of this life, such as health, long-life, riches, honour, etc. to such as Fear him Are not made in vain,
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and the justification of Gods truth in them, doth not stand in need of those distinctions which we ordinarily make use of, they are only some that God prospereth.
and the justification of God's truth in them, does not stand in need of those Distinctions which we ordinarily make use of, they Are only Some that God prospereth.
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it was thus you know in the case of Jehu, the prosperity of Joash and Jeroboam, and another or two descended from Jehu, was but the reward which Jehu had for his service against the house of Ahab. But I have enlarged my discourse upon all these things before,
it was thus you know in the case of Jehu, the Prosperity of Joash and Jeroboam, and Another or two descended from Jehu, was but the reward which Jehu had for his service against the house of Ahab. But I have enlarged my discourse upon all these things before,
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It is the saying of Nierembergius (an acute Author, though a Jesuite), Fortunantur improbi larvatis hujus vitae bonis ad correctionem nostrae opinionis,
It is the saying of nierembergius (an acute Author, though a Jesuit), Fortunantur Improbi larvatis hujus vitae bonis ad correctionem Nostrae opinionis,
Wicked men, saith he, are inriched with the specious good things of this life, to correct our judgments, that we may not judg that those things are worthy to be compared with that felicity, which we after this life shall enjoy.
Wicked men, Says he, Are enriched with the specious good things of this life, to correct our Judgments, that we may not judge that those things Are worthy to be compared with that felicity, which we After this life shall enjoy.
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The wiser Philosophers, in their disputes about the happiness of man in this life, which they rightly enough determined must lye in the enjoyments of the greatest good,
The Wiser Philosophers, in their disputes about the happiness of man in this life, which they rightly enough determined must lie in the enjoyments of the greatest good,
and their further quest, what that summum bonum was, determined it could not be the good things of the body, nor the good things of fortune (as they call them, we speaking more like Christians, call them the good things of Common Providence),
and their further quest, what that summum bonum was, determined it could not be the good things of the body, nor the good things of fortune (as they call them, we speaking more like Christians, call them the good things of Common Providence),
2. Again, While we are in the possession of our breath, all these things do signify just nothing to the felicity of the soul, which is far the better and nobler part of man:
2. Again, While we Are in the possession of our breath, all these things do signify just nothing to the felicity of the soul, which is Far the better and Nobler part of man:
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it supposeth that God distributeth things truly and properly good to wicked men, he only distributeth such things to them as have a shew and appearance of good, such things as to their palats and sense are good,
it Supposeth that God distributeth things truly and properly good to wicked men, he only distributeth such things to them as have a show and appearance of good, such things as to their palates and sense Are good,
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and please them with some such things as they account the goods, the greatest goods, That they might not be without some experience of the riches of divine liberality and bounty.
and please them with Some such things as they account the goods, the greatest goods, That they might not be without Some experience of the riches of divine liberality and bounty.
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he is not indeed their Father by Adoption, but he is their Father by Creation. It is not reasonable that any of Gods Creatures, Absque ulla liberalitatis experientia elabantur, should go out of the world without some experience of the divine liberality and goodness.
he is not indeed their Father by Adoption, but he is their Father by Creation. It is not reasonable that any of God's Creatures, Absque ulla liberalitatis experientia elabantur, should go out of the world without Some experience of the divine liberality and Goodness.
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but unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away, &c. We may say the same of God, he gives grace and glory to his Isaacs, to the children of the promise;
but unto the Sons of the concubines which Abraham had, Abraham gave Gifts, and sent them away, etc. We may say the same of God, he gives grace and glory to his Isaacs, to the children of the promise;
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6. It is very reasonable, if we consider what there is in these good things of this life, which God giveth out to sinners, of the nature of means on Gods part, to allure and perswade them to turn unto him.
6. It is very reasonable, if we Consider what there is in these good things of this life, which God gives out to Sinners, of the nature of means on God's part, to allure and persuade them to turn unto him.
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The Apostle telleth us, That the goodness of God leadeth men to repentance, Rom. 2.4. It doth so ex natura sua, of its own nature, though through the wickedness of their heart, it but makes them worse; so Acts 14.17.
The Apostle Telleth us, That the Goodness of God leads men to Repentance, Rom. 2.4. It does so ex Nature sua, of its own nature, though through the wickedness of their heart, it but makes them Worse; so Acts 14.17.
The business is not what these things prove eventually to sinners, so indeed they prove but snares to their souls, that is, accidentally through the misimprovement they make of them, by reason of the lust and corruption that is in their hearts:
The business is not what these things prove eventually to Sinners, so indeed they prove but snares to their Souls, that is, accidentally through the misimprovement they make of them, by reason of the lust and corruption that is in their hearts:
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They tell us a story of Philip King of Macedon, and of some noble Romans, that they were wont to pray to their Idols, that they would mix their prosperity with some grains of adversity.
They tell us a story of Philip King of Macedon, and of Some noble Romans, that they were wont to pray to their Idols, that they would mix their Prosperity with Some grains of adversity.
or if the Providence of God obtaineth not this effect, it faileth not in another, viz. The justification of God before Angels and men, in his righteous condemnation of them:
or if the Providence of God obtaineth not this Effect, it Faileth not in Another, viz. The justification of God before Angels and men, in his righteous condemnation of them:
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and thus much may serve to have justified the Providence of God, and shewed you the reasonableness of its motion, in the distribution of the good things of this life to sinners.
and thus much may serve to have justified the Providence of God, and showed you the reasonableness of its motion, in the distribution of the good things of this life to Sinners.
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Quest. 2. It remains in the second place to shew you, how it consisteth with the righteousness and goodness of God to dispense out evil things to his own people.
Quest. 2. It remains in the second place to show you, how it Consisteth with the righteousness and Goodness of God to dispense out evil things to his own people.
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1. I say in the first place, This is not the lot of all the servants of God, it is only the portion of some of them; some of those who fear God are rich, honourable, mighty in power, men of good estates, prospering in the world:
1. I say in the First place, This is not the lot of all the Servants of God, it is only the portion of Some of them; Some of those who Fear God Are rich, honourable, mighty in power, men of good estates, prospering in the world:
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there was a rich Abraham, a rich Joseph, a great man in Egypt, and a rich Joseph of Arimathea; David, the man according to Gods own heart was a great Prince,
there was a rich Abraham, a rich Joseph, a great man in Egypt, and a rich Joseph of Arimathea; David, the man according to God's own heart was a great Prince,
so was Solomon; nay, as I said before, were we not deceived by the odds in the number of Sinners and Saints, I doubt whether we should not find that God with the good things of this life, doth not more universally bless his own servants than he doth others.
so was Solomon; nay, as I said before, were we not deceived by the odds in the number of Sinners and Saints, I doubt whither we should not find that God with the good things of this life, does not more universally bless his own Servants than he does Others.
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and the Covenant of Grace made betwixt Christ and his Father, on the behalf of his Elect, and the pardoning of their sins; yet it is consistent enough with Divine Justice, to punish the sins of Gods own People, with the afflictions and punishments of this life:
and the Covenant of Grace made betwixt christ and his Father, on the behalf of his Elect, and the pardoning of their Sins; yet it is consistent enough with Divine justice, to Punish the Sins of God's own People, with the afflictions and punishments of this life:
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and why should a living man complain, a man for the punishment of his iniquity? Lam. 3. 3. If you could imagine any person to have lived so innocently, as that he had not by his personal sins deserved those temporal afflictions with which God visiteth him;
and why should a living man complain, a man for the punishment of his iniquity? Lam. 3. 3. If you could imagine any person to have lived so innocently, as that he had not by his personal Sins deserved those temporal afflictions with which God Visiteth him;
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so I may say of the evil things of this life, they are not truly evil: as the other are but larvata bona, such things as have but a Vizard of goodness;
so I may say of the evil things of this life, they Are not truly evil: as the other Are but larvata Bona, such things as have but a Vizard of Goodness;
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1. In the first place, These are not those things which desile the Soul. It was a saying of Augustines, There is a great deal of difference betwixt a mans being evil, and suffering evil.
1. In the First place, These Are not those things which desile the Soul. It was a saying of Augustine's, There is a great deal of difference betwixt a men being evil, and suffering evil.
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in honore sunt? honorem respuunt: lugent? lugere gestiunt: infirmi sunt? infirmitate delectantur, Salvian. de Prov. Are good people (saith he) in a low condition? they desire to be so.
in honore sunt? Honor respuunt: lugent? lugere gestiunt: infirmi sunt? Infirmity delectantur, Salvian. de Curae are good people (Says he) in a low condition? they desire to be so.
The Apostle refused Simon Magus his mony, and that with a more than ordinary detestation. Agur indeed prayeth against extreme poverty, as a condition exposing him to temptation;
The Apostle refused Simon Magus his money, and that with a more than ordinary detestation. Agur indeed Prayeth against extreme poverty, as a condition exposing him to temptation;
all those twigs which make up the rods with which God lasheth his people, grow out of the root and stock of Divine love. The rods with which God scourgeth Sinners, are gathered of a Tree that standeth upon the brink of the bottomless pit;
all those twigs which make up the rods with which God lasheth his people, grow out of the root and stock of Divine love. The rods with which God scourges Sinners, Are gathered of a Tree that Stands upon the brink of the bottomless pit;
Nay afflictions have in themselves a tendency to better the Souls of Saints. They are but like a warm wall to the fruit-Tree, which makes the fruit fairer;
Nay afflictions have in themselves a tendency to better the Souls of Saints. They Are but like a warm wall to the Fruit-tree, which makes the fruit Fairer;
O how many of them have we seen shot out, in humility, in faith, in patience, in heavenly-mindedness, and contempt of the world, &c. It is a saying of Salvian upon this Argument, Ideo Sancti viri sunt infirmiores,
Oh how many of them have we seen shot out, in humility, in faith, in patience, in Heavenly-mindedness, and contempt of the world, etc. It is a saying of Salvian upon this Argument, Ideo Sancti viri sunt infirmiores,
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It is true there is not an absolute inconsistency, betwixt worldly presperity and grace. Job and Abraham were rich, Joseph and Daniel were both honourable, and had great places;
It is true there is not an absolute inconsistency, betwixt worldly presperity and grace. Job and Abraham were rich, Joseph and daniel were both honourable, and had great places;
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1. They do indeed none of them merit the love and favour of God, but they are testimonies and indications of this love, and this is eminently true of such as are sufferings for the name of Christ: the Apostle speaketh of Afflictions in general, whom he loveth he chasteneth,
1. They do indeed none of them merit the love and favour of God, but they Are testimonies and indications of this love, and this is eminently true of such as Are sufferings for the name of christ: the Apostle speaks of Afflictions in general, whom he loves he Chasteneth,
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saith of them, that they are manifest tokens of the righteous judgment of God, that, saith he, you may be counted worthy of the Kingdom of God, for which you suffer.
Says of them, that they Are manifest tokens of the righteous judgement of God, that, Says he, you may be counted worthy of the Kingdom of God, for which you suffer.
It is a saying of Salvian; Quis tam profundi Cordis, &c. He means, who is so shallow as to think that the rewards of the Saints are carnes & fortitudines, abundance of the good things of this life;
It is a saying of Salvian; Quis tam profundi Cordis, etc. He means, who is so shallow as to think that the rewards of the Saints Are carnes & fortitudines, abundance of the good things of this life;
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Deus tibi respondet, Haeccine est fides tua? Haeccine tibi promisi, aut ad hoc factus es Christanus, ut in saculo floreres? Aug. in Psal. 25. The storms (saith he) of this Pit arise, you see sinners flourish and Saints in adversity, this is a temptation;
Deus tibi Respondet, Haeccine est fides tua? Haeccine tibi promisi, Or ad hoc factus es Christianus, ut in saculo floreres? Aug. in Psalm 25. The storms (Says he) of this Pit arise, you see Sinners flourish and Saints in adversity, this is a temptation;
and thy Saints should be oppressed? God answereth thee, is this thy faith? wert thou made a Christian for this that thou shouldest flourish in this life?
and thy Saints should be oppressed? God Answers thee, is this thy faith? Wertenberg thou made a Christian for this that thou Shouldst flourish in this life?
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2. Doth the happiness of a Soul lie in its conformation to God? to the image of his Son? (as the Apostle speaketh) Afflictions highly conduce to this end.
2. Does the happiness of a Soul lie in its conformation to God? to the image of his Son? (as the Apostle speaks) Afflictions highly conduce to this end.
and what he was confident he should not be ashamed of: and he prayeth for a fellowship with Christ in his sufferings, Phil. 3.12. Ignatius is reported after all his sufferings to have said, Now I begin to be a disciple.
and what he was confident he should not be ashamed of: and he Prayeth for a fellowship with christ in his sufferings, Philip 3.12. Ignatius is reported After all his sufferings to have said, Now I begin to be a disciple.
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Now (saith Anthony Person a Martyr of our own Nation) I am dressed like a Souldier of Christ, when he had put some of the straw that was prepared to kindle the wood which was to burn him, on the top of his Head.
Now (Says Anthony Person a Martyr of our own nation) I am dressed like a Soldier of christ, when he had put Some of the straw that was prepared to kindle the wood which was to burn him, on the top of his Head.
sickness weaneth the Soul from the love of this life. Now holiness lieth so much in the Sequestration of the heart from the world, that in Greek, an holy man signifies a man that is not earthly.
sickness weaneth the Soul from the love of this life. Now holiness lies so much in the Sequestration of the heart from the world, that in Greek, an holy man signifies a man that is not earthly.
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but this is an hard saying to flesh and blood, Who is there almost who can hear, who can learn it? how rare is that Soul which liveth in the full fruition of the things of this life, that can yet keep his heart loose from them,
but this is an hard saying to Flesh and blood, Who is there almost who can hear, who can Learn it? how rare is that Soul which lives in the full fruition of the things of this life, that can yet keep his heart lose from them,
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amongst other advantages therefore of a poor and afflicted state an ingenious Author reckons this for one, he saith it is puritatis condimentum, the pickle of purity and holiness.
among other advantages Therefore of a poor and afflicted state an ingenious Author reckons this for one, he Says it is puritatis condimentum, the pickle of purity and holiness.
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salt seasoneth things, vinegar makes a good pickle preservative of things Sugar quickly corrupteth. It is true there are too too many that have little enough of these things,
salt seasoneth things, vinegar makes a good pickle preservative of things Sugar quickly corrupteth. It is true there Are too too many that have little enough of these things,
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Tribulatio patientiae Robur operatur, patientia fidei probationem parit. Tribulation addeth to the strength of patience; and patience bringeth forth the tryal of Faith.
Tribulatio patientiae Robur operatur, patientia fidei probationem parit. Tribulation adds to the strength of patience; and patience brings forth the trial of Faith.
If the people of God never met with affliction, how should the trial of their faith appear more pretious than that of Gold which perisheth? How should their patience have its perfect work? Faith is never seen till we be out of sight of the thing which we pretend to trust God for.
If the people of God never met with affliction, how should the trial of their faith appear more precious than that of Gold which Perishes? How should their patience have its perfect work? Faith is never seen till we be out of sighed of the thing which we pretend to trust God for.
The Souls of the Saints ordinarily come out of their trials, more strong in faith, more confirmed in hope, more exercised in patience, more flaming in love to God;
The Souls of the Saints ordinarily come out of their trials, more strong in faith, more confirmed in hope, more exercised in patience, more flaming in love to God;
how then shall we call those things evils which instead of depraving the Soul and making it worse, do tend to the improvement of the Soul and making of it better?
how then shall we call those things evils which instead of depraving the Soul and making it Worse, do tend to the improvement of the Soul and making of it better?
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To this the low estate of the people of God doth exceedingly conduce, 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
To this the low estate of the people of God does exceedingly conduce, 2 Cor. 4.17. Our Light Affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
and tongues, which stood before the throne and before the Lamb, clothed with white robes and palms in their hands, upon inquiry were found to be those who came out of great tribulation,
and tongues, which stood before the throne and before the Lamb, clothed with white robes and palms in their hands, upon inquiry were found to be those who Come out of great tribulation,
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for although these things which the wicked enjoy, are not real and substantial good things; yet as they are the things which they desire, delight in, which they chuse above other things more solidly,
for although these things which the wicked enjoy, Are not real and substantial good things; yet as they Are the things which they desire, delight in, which they choose above other things more solidly,
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The father sheweth his love to the Child, by fitting it to live in the world another day, learning it to be a man, to know the world, and to converse with it:
The father shows his love to the Child, by fitting it to live in the world Another day, learning it to be a man, to know the world, and to converse with it:
The mother possibly sheweth her love by cockering the Child, dandling it upon her knee, providing fine clothes for it, giving it sweet-meats, &c. Which things indeed have nothing of true love in them,
The mother possibly shows her love by cockering the Child, dandling it upon her knee, providing fine clothes for it, giving it sweetmeats, etc. Which things indeed have nothing of true love in them,
but as every wise and prudent father dealeth with the Child of his dearest love: and thus I have spoken to two of the Questions which fall under this head.
but as every wise and prudent father deals with the Child of his dearest love: and thus I have spoken to two of the Questions which fallen under this head.
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But there is yet a third would be spoken to, and the rather, because it may be a temptation that seized the hearts of many of Gods people in former times, that is, How it consisteth with the justice, wisdom,
But there is yet a third would be spoken to, and the rather, Because it may be a temptation that seized the hearts of many of God's people in former times, that is, How it Consisteth with the Justice, Wisdom,
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and maketh men as fishes of the Sea, as the creeping things which have no ruler over them? But that will be my next Text, where I shall speak something relating to that dispensation of God,
and makes men as Fish of the Sea, as the creeping things which have no ruler over them? But that will be my next Text, where I shall speak something relating to that Dispensation of God,
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and incorrigibleness of the Jews. God replying to him had told him, what possibly he did not expect (desiring not the ruin but reformation of his people) that he was about to put an end to their wickedness, v. 6. Raising up the Caldeans a bitter and hasty nation, which should march through the breadth of the land, to possess the dwellings which were not theirs;
and incorrigibleness of the jews. God replying to him had told him, what possibly he did not expect (desiring not the ruin but Reformation of his people) that he was about to put an end to their wickedness, v. 6. Raising up the Chaldaeans a bitter and hasty Nation, which should march through the breadth of the land, to possess the dwellings which were not theirs;
This quite surpriseth and astonisheth the good prophet, and sends him in hast unto God again, v. 13. saith he, Art not thou from everlasting, O Lord my God, mine holy one? we shall not dye, O Lord, thou hast ordained them for Judgment,
This quite surpriseth and astonisheth the good Prophet, and sends him in haste unto God again, v. 13. Says he, Art not thou from everlasting, Oh Lord my God, mine holy one? we shall not die, Oh Lord, thou hast ordained them for Judgement,
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wherefore lookest thou on them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man, that is more righteous then he? Habbakuk lookt upon this as a very sad dispensation,
Wherefore Lookest thou on them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man, that is more righteous then he? Habakkuk looked upon this as a very sad Dispensation,
and what stumbled him as to the righteousness of God, therefore he puts it in that phrase, the man that is more righteous than he, and addeth, and makest men as the fishes of the Sea,
and what stumbled him as to the righteousness of God, Therefore he puts it in that phrase, the man that is more righteous than he, and adds, and Makest men as the Fish of the Sea,
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as creeping things of the Earth which have no ruler over them. Those brute sensitive creatures are not ruled by any rules of justice or righteousness;
as creeping things of the Earth which have no ruler over them. Those brutus sensitive creatures Are not ruled by any rules of Justice or righteousness;
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but now men are reasonable creatures, and should be acted by principles of reason and justice amongst them, might should not overcome right. But, O Lord, in this dispensation of thy Providence thou seemest to govern the reasonable part of the world like the brutish, and sensitive part of it.
but now men Are reasonable creatures, and should be acted by principles of reason and Justice among them, might should not overcome right. But, Oh Lord, in this Dispensation of thy Providence thou seemest to govern the reasonable part of the world like the brutish, and sensitive part of it.
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The Jews though they be a sinful people, yet they are more righteous than the Caldeans, they are a brutish people and have no right against the Jews; shall thy Providence so order the affaires of the world, that those who have most power in their hand,
The jews though they be a sinful people, yet they Are more righteous than the Chaldaeans, they Are a brutish people and have no right against the jews; shall thy Providence so order the affairs of the world, that those who have most power in their hand,
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this were to make men like the fish of the Sea, like the creeping things of the Earth, which have none over them, to govern them by any rules of justice or righteousness.
this were to make men like the Fish of the Sea, like the creeping things of the Earth, which have none over them, to govern them by any rules of Justice or righteousness.
How it can consist with the Justice of God in the motions of his Actual Providence to suffer wicked men to devour those who are more righteous than themselves.
How it can consist with the justice of God in the motions of his Actual Providence to suffer wicked men to devour those who Are more righteous than themselves.
Men dealt treacherously; the wicked devoured the men who were more righteous than themselves. 2. It gives you an account of Gods carriage under this disorder.
Men dealt treacherously; the wicked devoured the men who were more righteous than themselves. 2. It gives you an account of God's carriage under this disorder.
For the first as to matter of fact there is nothing more demonstrable, look over the whole History of Scripture, the History of all times, you will find it true;
For the First as to matter of fact there is nothing more demonstrable, look over the Whole History of Scripture, the History of all times, you will find it true;
the world began with Cains killing Abel, it went on with the Egyptians, the Amalekites, the Philistines, the Babilonians devouring of the only people which God had in the world.
the world began with Cains killing Abel, it went on with the egyptians, the Amalekites, the philistines, the Babylonians devouring of the only people which God had in the world.
Habakkuk complains of it in the Text. Job complained, Job 30.1. That those who were younger than he had him in derision, even those whose Fathers he would have disdained to have set with the dogs of his table.
Habakkuk complains of it in the Text. Job complained, Job 30.1. That those who were younger than he had him in derision, even those whose Father's he would have disdained to have Set with the Dogs of his table.
Shemei a dead dog, as he called him, cursed David and Doeg the Informer prevails against all the Lords Priests, Judas another Informer devoureth him who is the Lord of life.
Shimei a dead dog, as he called him, cursed David and Doeg the Informer prevails against all the lords Priests, Judas Another Informer devoureth him who is the Lord of life.
It is a dispensation that hath often put the servants of God into unseemly passions, James and John would have had fire come down from Heaven as in Elijahs time, to have destroyed the Samaritans. Peter was out of patience to see the Informer come with a company, with Swords and Staves to take his Master, and in his passion draweth a Sword,
It is a Dispensation that hath often put the Servants of God into unseemly passion, James and John would have had fire come down from Heaven as in Elijahs time, to have destroyed the Samaritans. Peter was out of patience to see the Informer come with a company, with Swords and Staves to take his Master, and in his passion draws a Sword,
How a just and pure and holy God should look on, and hold his peace to see a company of vile wretches tearing and devouring his own people, this is a knowledg (at first view) too wonderful for them.
How a just and pure and holy God should look on, and hold his peace to see a company of vile wretches tearing and devouring his own people, this is a knowledge (At First view) too wondered for them.
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as persons who by the established counsel of God are to be destroyed, and they cannot expound the Providence of God into a consistency with his eternal purpose,
as Persons who by the established counsel of God Are to be destroyed, and they cannot expound the Providence of God into a consistency with his Eternal purpose,
it is enough for the Disciple that he be as his Master, and the Servant as his Lord, Matt. 10.24, 25. 'Tis true, the chief Informer against our Lord, was one of his hoshold, Judas; but he was a son of perdition, the only ill member of all the 12. Who were his witnesses, but a company of perjured wretches, who could not agree in their testimony? Who mockt him and scourged him? Herod, a monster for all manner of wickedness.
it is enough for the Disciple that he be as his Master, and the Servant as his Lord, Matt. 10.24, 25. It's true, the chief Informer against our Lord, was one of his hoshold, Judas; but he was a son of perdition, the only ill member of all the 12. Who were his Witnesses, but a company of perjured wretches, who could not agree in their testimony? Who mocked him and scourged him? Herod, a monster for all manner of wickedness.
that gave him Gall and Vinegar to drink? were they not the abjects of the people? Thou art not able to conceive of Gods righteousness, in giving thee over,
that gave him Gall and Vinegar to drink? were they not the abjects of the people? Thou art not able to conceive of God's righteousness, in giving thee over,
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and thy estate over to a Renegado, an apostate from his former profession, to wretches who make no conscience what they say, what they swear, what they do:
and thy estate over to a Renegado, an apostate from his former profession, to wretches who make no conscience what they say, what they swear, what they do:
as when we are betrayed by a Judas, informed against, and testified against by false and perjured wretches, mockt and abused by the abjects and off scouring of the people:
as when we Are betrayed by a Judas, informed against, and testified against by false and perjured wretches, mocked and abused by the abjects and off scouring of the people:
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Thou art troubled that God should suffer profane scoffers to call thee hypocrite, and hast a temptation to think God is not just to thee in suffering it;
Thou art troubled that God should suffer profane scoffers to call thee hypocrite, and hast a temptation to think God is not just to thee in suffering it;
knowest, or remembrest thou not what contradiction of sinners Christ endured, how they said of him, that he did cast out Devils, by Beelzebub the Prince of Devils? When thy spirit riseth against thy adversaries, oh think of Christ who was the Captain of all our Salvation. But further yet,
Knowest, or Rememberest thou not what contradiction of Sinners christ endured, how they said of him, that he did cast out Devils, by Beelzebub the Prince of Devils? When thy Spirit Riseth against thy Adversaries, o think of christ who was the Captain of all our Salvation. But further yet,
2. Before thou in thy thoughts passest sentence against God and his righteousness, consider with thy self by whom wouldest thou have God to chastise his people? It is written That all who will live godly in Christ Jesus, must suffer persecution.
2. Before thou in thy thoughts passest sentence against God and his righteousness, Consider with thy self by whom Wouldst thou have God to chastise his people? It is written That all who will live godly in christ jesus, must suffer persecution.
Who should be the persecutors? couldest thou expect that the seed of the woman should break the womans head? That such who have tasted of the love of God, should bite and devour one another? Indeed sometimes (through the prevalence of lusts and passions) it proves so through mistakes,
Who should be the persecutors? Couldst thou expect that the seed of the woman should break the woman's head? That such who have tasted of the love of God, should bite and devour one Another? Indeed sometime (through the prevalence of Lustiest and passion) it Proves so through mistakes,
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but now to fall upon the Lords Priests is a work only fit for an accursed Edomite. The Child of God is yet under a further Law than that of a good nature, he is here taught of God to do good to all, to love his enemies, to do good to them that hate him;
but now to fallen upon the lords Priests is a work only fit for an accursed Edomite. The Child of God is yet under a further Law than that of a good nature, he is Here taught of God to do good to all, to love his enemies, to do good to them that hate him;
Who ever set a Sheep to worry a Sheep? The work of informing against, accusing, chastening, scourging the people of God, is a work fit for none but profane wretches, drunkards, swearers, the debauchees of the world, who have in them such a radicated hatred of God,
Who ever Set a Sheep to worry a Sheep? The work of informing against, accusing, chastening, scourging the people of God, is a work fit for none but profane wretches, drunkards, swearers, the debauchees of the world, who have in them such a radicated hatred of God,
that like as the Basilisk, they say, will fly upon the picture of a man, out of its antipathy to humane nature, they will fly upon every person that hath the image and superscription of God upon his soul,
that like as the Basilisk, they say, will fly upon the picture of a man, out of its antipathy to humane nature, they will fly upon every person that hath the image and superscription of God upon his soul,
I would ask of thee (saith an excellent Author) who art under such a temptation as this, Wouldst thou have the Saints of God persecute, imprison, plunder, destroy one another? Surely they would then lose their Majesty of vertue, their title of Saints.
I would ask of thee (Says an excellent Author) who art under such a temptation as this, Wouldst thou have the Saints of God persecute, imprison, plunder, destroy one Another? Surely they would then loose their Majesty of virtue, their title of Saints.
It is the saying of an acute Author, Cur non ex perditis hominibus hoc lucraretur Deus, &c. Why should not God make this profit of the vilest men? It is true, it is not all the service which God makes wicked men do;
It is the saying of an acute Author, Cur non ex perditis hominibus hoc lucraretur Deus, etc. Why should not God make this profit of the Vilest men? It is true, it is not all the service which God makes wicked men do;
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they are left in the Land, as the Canaanites were left in Canaan, Judg. 2.3, to be Thorns in the sides of Gods Israelites, to keep the Lords Gaols and Bridewell, his houses of correction for his people.
they Are left in the Land, as the Canaanites were left in Canaan, Judges 2.3, to be Thorns in the sides of God's Israelites, to keep the lords Gaols and Bridewell, his houses of correction for his people.
The Assyrian in the world signifieth little to the service of God, but as as he serveth well enough to make a Rod for his anger, and a staff for his indignation, to be sent against an hypocritical Nation, which God can no longer bear with,
The assyrian in the world signifies little to the service of God, but as as he serves well enough to make a Rod for his anger, and a staff for his Indignation, to be sent against an hypocritical nation, which God can no longer bear with,
and make themselves ripe, full ripe for Divine vengeance, as for them to fall upon this work of devouring the Servants of God, who are more righteous than themselves are.
and make themselves ripe, full ripe for Divine vengeance, as for them to fallen upon this work of devouring the Servants of God, who Are more righteous than themselves Are.
and persecute them from city to city, that upon you may come all the righteous blood that hath been shed upon the Earth, from the blood of Abel, to the blood of Zechariah, &c. Mark what went before, vers. 32. Fill you up then the measure of your Fathers;
and persecute them from City to City, that upon you may come all the righteous blood that hath been shed upon the Earth, from the blood of Abel, to the blood of Zechariah, etc. Mark what went before, vers. 32. Fill you up then the measure of your Father's;
God hath born with him, let him alone, there want yet some drops to fill up the measures of his sin, he falls upon the people of God, turns a persecutor, smiteth his fellow-servants with the fist of violence and wickedness;
God hath born with him, let him alone, there want yet Some drops to fill up the measures of his since, he falls upon the people of God, turns a persecutor, smites his Fellow servants with the fist of violence and wickedness;
Methinks there is a great Emphasis in those words, That upon you may come all the righteous blood that hath been shed upon the earth, from the blood of Abel, &c. There was a great deal of righteous blood shed from the time of Abel to the time of Zechariah: what had God let it all sleep? had God in those hundreds of years reckoned with sinners for none of it? Yes, certainly God had revenged himself of many a blood-thirsty man.
Methinks there is a great Emphasis in those words, That upon you may come all the righteous blood that hath been shed upon the earth, from the blood of Abel, etc. There was a great deal of righteous blood shed from the time of Abel to the time of Zechariah: what had God let it all sleep? had God in those hundreds of Years reckoned with Sinners for none of it? Yes, Certainly God had revenged himself of many a bloodthirsty man.
God is but permissive in the case, and Gods permission doth not salve them, but that they are possessores malae fidei. God gave the Assyrians, the Caldeans, and other enemies of the Israelites, the prey they took from the Jews; yet he often calls it by his Prophets, that which is not theirs:
God is but permissive in the case, and God's permission does not salve them, but that they Are possessores Malae fidei. God gave the Assyrians, the Chaldaeans, and other enemies of the Israelites, the prey they took from the jews; yet he often calls it by his prophets, that which is not theirs:
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4. But lastly, Why should not God be righteous, in suffering wicked men to do his people good? This is a point I have something largely before spoken to,
4. But lastly, Why should not God be righteous, in suffering wicked men to do his people good? This is a point I have something largely before spoken to,
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The dignity of the people of God is such, that not only bruit beasts, but bruitish men (St. Pauls Ephesian beasts ) shall be harnessed for their service in order to their eternal salvation;
The dignity of the people of God is such, that not only bruit beasts, but brutish men (Saint Paul's Ephesian beasts) shall be harnessed for their service in order to their Eternal salvation;
and if the Angels be ministring spirits for the good of Gods elect, it is no wonder if the children of the Devil be beasts ministring for their service too.
and if the Angels be ministering spirits for the good of God's elect, it is no wonder if the children of the devil be beasts ministering for their service too.
Ʋse 1. Now hear, O Israel, hear all you sons and daughters of men, are not the Lords ways equal? Is not your judgment of them unequal? This is the great argument against Divine Providence,
Ʋse 1. Now hear, Oh Israel, hear all you Sons and daughters of men, Are not the lords ways equal? Is not your judgement of them unequal? This is the great argument against Divine Providence,
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the people of God are afflicted, plundred, nay and (which seemeth hardest of all) the holiest and best of men are devoured by the vilest and most prophane wretches;
the people of God Are afflicted, plundered, nay and (which seems Hardest of all) the Holiest and best of men Are devoured by the Vilest and most profane wretches;
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that oft-times through mens corruptions they prove the means of their greater ruine. 1. In the first place, How should this take down a sinners plumes.
that ofttimes through men's corruptions they prove the means of their greater ruin. 1. In the First place, How should this take down a Sinners plumes.
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Let not any say in his heart, if God had not a favour to me, he would never give me such an estate, such a success in my trade, such an healthy body, &c. The method of Providence is quite contrary.
Let not any say in his heart, if God had not a favour to me, he would never give me such an estate, such a success in my trade, such an healthy body, etc. The method of Providence is quite contrary.
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I have somewhere met with a story, that anciently according to the laws of Persia, a malefactor had liberty for an hour before he died to ask what he would,
I have somewhere met with a story, that anciently according to the laws of Persiam, a Malefactor had liberty for an hour before he died to ask what he would,
whereupon they say that the Persians altered their custom, and covered the Malefactors face as soon as he was condemned, that he might see the King no more.
whereupon they say that the Persians altered their custom, and covered the Malefactors face as soon as he was condemned, that he might see the King no more.
God to thousands of sinners gives what their hearts could wish, riches, honours, pleasures, they are poor condemned wretches by the law of God for all this, vessels of wrath fitted for destruction;
God to thousands of Sinners gives what their hearts could wish, riches, honours, pleasures, they Are poor condemned wretches by the law of God for all this, vessels of wrath fitted for destruction;
when the hour-glass of their life in this world is run out, they are to be turned into Hell, to depart from God as accursed creatures into those everlasting burnings that are prepared for the Devil and his Angels.
when the hourglass of their life in this world is run out, they Are to be turned into Hell, to depart from God as accursed creatures into those everlasting burnings that Are prepared for the devil and his Angels.
and had a House full of Gold or Silver, or all the great titles the world could have dignified him with, to have gloried and boasted of them as tokens of the Kings love,
and had a House full of Gold or Silver, or all the great titles the world could have dignified him with, to have gloried and boasted of them as tokens of the Kings love,
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God out of his bounty gives thee for the few hours thou hast to live out of Hell, health, riches, honours, pleasures, all thy heart can wish in the world:
God out of his bounty gives thee for the few hours thou hast to live out of Hell, health, riches, honours, pleasures, all thy heart can wish in the world:
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hast thou any reason to boast thy self in these things, or to be proud of them? thy condition is infinitely worse than the Philosopher's, that could eat no dainties at the Kings Table,
hast thou any reason to boast thy self in these things, or to be proud of them? thy condition is infinitely Worse than the Philosopher's, that could eat no dainties At the Kings Table,
Oh! that God would make you understand, that you have not only perishing fleshly bodies, to be covered with soft and gay cloathing, but immortal souls;
Oh! that God would make you understand, that you have not only perishing fleshly bodies, to be covered with soft and gay clothing, but immortal Souls;
that you are creatures under an ordination to an eternal existence, and that nothing can be worth naming as good, but what will profit you as to your immortal capacity, What shall it profit a man if he should gain the whole world,
that you Are creatures under an ordination to an Eternal existence, and that nothing can be worth naming as good, but what will profit you as to your immortal capacity, What shall it profit a man if he should gain the Whole world,
so to fear, and to keep, and enjoy what he hath with fear and trembling. James would have the Rich man rejoice when he is brought low; Jam. 1.10. Because as the flower of the grass he passeth away:
so to Fear, and to keep, and enjoy what he hath with Fear and trembling. James would have the Rich man rejoice when he is brought low; Jam. 1.10. Because as the flower of the grass he passes away:
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the sinners growing fat in outward enjoyments, I am sure, is no good sign, Psal. 73.17, 18, 19. Surely thou didst set them in slippery places, thou castest them down to destruction;
the Sinners growing fat in outward enjoyments, I am sure, is no good Signen, Psalm 73.17, 18, 19. Surely thou didst Set them in slippery places, thou Chastest them down to destruction;
it is an hard thing for the most watchful Christian to keep his feet, when he is set upon the slippery mountain of riches, honour, successes, &c. David himself never had a slip like that he had when he came into the highest state.
it is an hard thing for the most watchful Christian to keep his feet, when he is Set upon the slippery mountain of riches, honour, Successes, etc. David himself never had a slip like that he had when he Come into the highest state.
and indeed those are the two dreadful considerations, and therefore they have reason to fear and tremble. 1. Lest their prosperity should slay their souls.
and indeed those Are the two dreadful considerations, and Therefore they have reason to Fear and tremble. 1. Lest their Prosperity should slay their Souls.
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honour and power are great temptations to oppression: Riches and abundance to all sorts of Luxury. So as if a man be a fool, and hath no spiritual wisdom to rule and to govern himself in a prosperous state;
honour and power Are great temptations to oppression: Riches and abundance to all sorts of Luxury. So as if a man be a fool, and hath no spiritual Wisdom to Rule and to govern himself in a prosperous state;
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It is the prosperous sinner that oppresseth his neighbour, that does acts of injustice, and thinks by his power to defend himself. 2. Again, Prosperity bodes ill; The sinner is never so near a fall as when he is upon a pinacle of honour and power.
It is the prosperous sinner that Oppresses his neighbour, that does acts of injustice, and thinks by his power to defend himself. 2. Again, Prosperity bodes ill; The sinner is never so near a fallen as when he is upon a pinnacle of honour and power.
then comes the voice, Thou fool! this night shall thy soul be taken from thee; and one reason of this is because that is the time when his sin ripeneth,
then comes the voice, Thou fool! this night shall thy soul be taken from thee; and one reason of this is Because that is the time when his since ripeneth,
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but from the lust and corruption of sinners hearts. O then let the goodness of God lead you to repentance, Rom. 2.4. The Apostle lets us know, that the patience, long-sufferance, and goodness of God leads us to repentance.
but from the lust and corruption of Sinners hearts. Oh then let the Goodness of God led you to Repentance, Rom. 2.4. The Apostle lets us know, that the patience, long-sufferance, and Goodness of God leads us to Repentance.
Shall I yet go on in my sinful courses? Shall all this patience of God be lost upon my desperate soul? Surely I am bound humbly to acknowledg thus many years of patience,
Shall I yet go on in my sinful courses? Shall all this patience of God be lost upon my desperate soul? Surely I am bound humbly to acknowledge thus many Years of patience,
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O shall not this goodness of God lead thee to an acknowledgment of God? Shall it not lead thee to a repentance for thy sin? wilt thou treasure up wrath against the day of wrath,
O shall not this Goodness of God led thee to an acknowledgment of God? Shall it not led thee to a Repentance for thy since? wilt thou treasure up wrath against the day of wrath,
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And think with thy self what an aggravation of thy eternal misery it will be, to fall into it, out of as high a state of content and external felicity as thou wert capable of.
And think with thy self what an aggravation of thy Eternal misery it will be, to fallen into it, out of as high a state of content and external felicity as thou Wertenberg capable of.
and so presumptuously sin against him? There are very many, that if they would listen a little to their own consciences, might hear God by them, speaking to them,
and so presumptuously since against him? There Are very many, that if they would listen a little to their own Consciences, might hear God by them, speaking to them,
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Would you have desired a loving Wife, hopeful Children? You have had them. God aggravateth the sin of David from the outward blessings he had blessed him with;
Would you have desired a loving Wife, hopeful Children? You have had them. God Aggravateth the since of David from the outward blessings he had blessed him with;
and for this I have chosen this Text. No other portion of Scripture so fully setting it out together, as the 7 or 8 first verses of this Psalm, which partly shew them.
and for this I have chosen this Text. No other portion of Scripture so Fully setting it out together, as the 7 or 8 First Verses of this Psalm, which partly show them.
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he had given him his Masters Houses, and his Masters Wives into his bosom, 1 Sam. 11. Will not God, think you, from hence aggravate your sins another day? Will not this make Hell twice more Hell to you? will it not add more heat to the fire that never shall go out? and pain to the gnawings of that worm that shall never dye? Oh harden not your hearts;
he had given him his Masters Houses, and his Masters Wives into his bosom, 1 Sam. 11. Will not God, think you, from hence aggravate your Sins Another day? Will not this make Hell twice more Hell to you? will it not add more heat to the fire that never shall go out? and pain to the gnawings of that worm that shall never die? O harden not your hearts;
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THe point I am upon, is to clear up the justice, equity, and reasonableness of the motions of Gods Actual Providence, in the prosperity of wicked men, his afflictings and chastiseings of his own people,
THe point I am upon, is to clear up the Justice, equity, and reasonableness of the motions of God's Actual Providence, in the Prosperity of wicked men, his afflictings and chastiseings of his own people,
v. 7. Fret not thy self because of him that prospereth in his way, because of the man that bringeth wicked devices, to pass, v. 8. Fret not thy self in any wise to do evil.
v. 7. Fret not thy self Because of him that prospereth in his Way, Because of the man that brings wicked devices, to pass, v. 8. Fret not thy self in any wise to do evil.
others tell us it is a desire of Revenge, and use to distinguish betwixt ira and iracundia, making the first to be where we have a just cause, the other where there is no cause;
Others tell us it is a desire of Revenge, and use to distinguish betwixt ira and Iracundia, making the First to be where we have a just cause, the other where there is no cause;
2. As a Vertue when it is used in a good and justifiable cause when a man is troubled and desireth the punishment of another secundum ordinem rationis, where according to Gods will he ought to be punished.
2. As a Virtue when it is used in a good and justifiable cause when a man is troubled and Desires the punishment of Another secundum ordinem rationis, where according to God's will he ought to be punished.
The anger which is here forbidden us under this dispensation of God is such as tendeth to the dishonor of God, to the disturbance of our own Spirits, wiling them, and putting them into disorder;
The anger which is Here forbidden us under this Dispensation of God is such as tendeth to the dishonour of God, to the disturbance of our own Spirits, wiling them, and putting them into disorder;
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Hence is hatred, detraction, rejoicing in the evil of our neighbour, Affliction at their prosperity, &c. There is a just anger at the prosperity of wicked men as, God is dishonoured by reason of it,
Hence is hatred, detraction, rejoicing in the evil of our neighbour, Affliction At their Prosperity, etc. There is a just anger At the Prosperity of wicked men as, God is dishonoured by reason of it,
for the heart of a man to be hot and zealous for God, yea and to desire Gods just revenge of his own name and glory upon sinners, is but what he may and ought to crave and do.
for the heart of a man to be hight and zealous for God, yea and to desire God's just revenge of his own name and glory upon Sinners, is but what he may and ought to crave and do.
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Thus we find Moses, the meekest men on the Earth often angry, and executing the vengeance upon God but for a man to be displeased and discontented at Gods Providence for it,
Thus we find Moses, the Meekest men on the Earth often angry, and executing the vengeance upon God but for a man to be displeased and discontented At God's Providence for it,
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or to be angry at their Bretherns good, this is sinful, the first is against the love which we owe to God, the second against the love which we owe unto our Neighbour.
or to be angry At their Brethrens good, this is sinful, the First is against the love which we owe to God, the second against the love which we owe unto our Neighbour.
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this envying at the prosperity of sinners, is forbidden also in other Texts. Prov. 3.31. Envy not thou the oppressor, chuse none of his ways, Prov. 24.1. Be not envious as the evil doers, neither desire thou to be with them.
this envying At the Prosperity of Sinners, is forbidden also in other Texts. Curae 3.31. Envy not thou the oppressor, choose none of his ways, Curae 24.1. Be not envious as the evil doers, neither desire thou to be with them.
all discontentment at their own low estate, all displeasure at Gods dealings with others, all accusations of God of injustice or hard dealings with his people whatsoever,
all discontentment At their own low estate, all displeasure At God's dealings with Others, all accusations of God of injustice or hard dealings with his people whatsoever,
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1. I beseech you to consider the exceeding sinfulness of it: when God said to the Prophet Jonah. Dost thou well to be angry, it is certainly implyed that he did not well.
1. I beseech you to Consider the exceeding sinfulness of it: when God said to the Prophet Jonah. Dost thou well to be angry, it is Certainly employed that he did not well.
and great, thou shouldst not be displeased at God, nor envy them, &c. This should be enough to engage the people of God to take heed to their Spirits in this thing;
and great, thou Shouldst not be displeased At God, nor envy them, etc. This should be enough to engage the people of God to take heed to their Spirits in this thing;
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2. But I shall shew you, that it is a sin which receiveth more than ordinary aggravations. 1. As first, it is against the express letter of the Divine Law, 1 Kings 11.9, 10. It is said, that the Lord was angry with Solomon,
2. But I shall show you, that it is a since which receives more than ordinary aggravations. 1. As First, it is against the express Letter of the Divine Law, 1 Kings 11.9, 10. It is said, that the Lord was angry with Solomon,
and had commanded him concerning this thing that he should not go after other Gods. God hath commanded us concerning this thing, this particular thing,
and had commanded him Concerning this thing that he should not go After other God's God hath commanded us Concerning this thing, this particular thing,
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It is not concluded a sin, meerly from consequence of Scripture, or to be concluded from some precepts that are laid down there, it is the express letter of Scripture, he that runs may read the will of God concerning this.
It is not concluded a since, merely from consequence of Scripture, or to be concluded from Some Precepts that Are laid down there, it is the express Letter of Scripture, he that runs may read the will of God Concerning this.
3. Again, Some sins are in their own nature more heinous than others, amongst others the sin of Murther is a very great transgression. Solomon saith, Prov. 6.32. Men do not despise a thief if he stealeth to satisfy his Soul when he is hungry, but, v. 32. whoso committeth adultery with a woman lacketh understanding, he doth injury to his neighbour of an higher nature.
3. Again, some Sins Are in their own nature more heinous than Others, among Others the since of Murder is a very great Transgression. Solomon Says, Curae 6.32. Men do not despise a thief if he steals to satisfy his Soul when he is hungry, but, v. 32. whoso Committeth adultery with a woman lacketh understanding, he does injury to his neighbour of an higher nature.
Our Saviour reduceth Anger and Envy under the commandment, Thou shalt not kill; and makes him that is angry with his Brother without a cause no less than a Murtherer.
Our Saviour reduceth Anger and Envy under the Commandment, Thou shalt not kill; and makes him that is angry with his Brother without a cause no less than a Murderer.
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This fretting, and envying at the prosperity of sinners, besides the discontent, and impatience of the Spirit which constantly attendeth it, bringeth forth a world of sin at our lips,
This fretting, and envying At the Prosperity of Sinners, beside the discontent, and impatience of the Spirit which constantly attends it, brings forth a world of since At our lips,
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and in our conversation, reviling speeches, detracting words, spightful thoughts, words and actions, &c. 2. Again, this sin receiveth an aggravation from the persons offending. In that Text, 1 Kings 11.4, 9. I observe two aggravations of Solomons sin of Apostacy. The first, that he did it when he was old, so had he great experiences of God.
and in our Conversation, reviling Speeches, detracting words, spiteful thoughts, words and actions, etc. 2. Again, this since receives an aggravation from the Persons offending. In that Text, 1 Kings 11.4, 9. I observe two aggravations of Solomons since of Apostasy. The First, that he did it when he was old, so had he great experiences of God.
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for men that know not God, nor have had any experience of his ways, to fret and vex that others have more of the world than they have, is not such a guilt as for the people of God to do it.
for men that know not God, nor have had any experience of his ways, to fret and vex that Others have more of the world than they have, is not such a guilt as for the people of God to do it.
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now for you after that you have been thus far enlightened, still to be so enamoured upon them as to fret, vex, and be envious, because others have more of them than you have; must be a great transgression;
now for you After that you have been thus Far enlightened, still to be so enamoured upon them as to fret, vex, and be envious, Because Others have more of them than you have; must be a great Transgression;
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Further yet, what doth any man get by fretting, vexing, or being envious at the prosperity of sinners? as our Saviour said of thought-fulness, none can by thinking add one cubit to his stature.
Further yet, what does any man get by fretting, vexing, or being envious At the Prosperity of Sinners? as our Saviour said of thoughtfulness, none can by thinking add one cubit to his stature.
nor add a cubit to his own, it is a sin, that can end in nothing but murmurings and repinings against God, in tormenting and macerating of our selves,
nor add a cubit to his own, it is a since, that can end in nothing but murmurings and repinings against God, in tormenting and macerating of our selves,
To shut up this discourse by how much any sin is more causeless, by so much the greater it is, there is neither so much good in the highest prosperity a sinner is capable of,
To shut up this discourse by how much any since is more causeless, by so much the greater it is, there is neither so much good in the highest Prosperity a sinner is capable of,
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This is called Trusting in the Lord, vers. 3. Committing our way unto the Lord, vers. 5. Resting on the Lord, vers. 7. Trust in the Lord, vers. 3. and verily thou shalt be fed:
This is called Trusting in the Lord, vers. 3. Committing our Way unto the Lord, vers. 5. Resting on the Lord, vers. 7. Trust in the Lord, vers. 3. and verily thou shalt be fed:
it may be read, and is read by some, Feed upon truth: the words are NONLATINALPHABET The Psalmist useth three or four words here expressive of this Duty NONLATINALPHABET, which some translate hope; so the LXX NONLATINALPHABET. NONLATINALPHABET that all translate feed, NONLATINALPHABET devolve: it is also translated dirige, detege, confide;
it may be read, and is read by Some, Feed upon truth: the words Are The Psalmist uses three or four words Here expressive of this Duty, which Some translate hope; so the LXX. that all translate feed, devolve: it is also translated dirige, detege, confide;
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I will turn you to some other texts where the same word is used, Psal. 25.2 O my God, I will trust in thee, let me not be ashamed. Prov. 28.26. He that trusteth in his own heart is a fool. Jer. 7.8. Behold you trust in lying words, that will not profit.
I will turn you to Some other texts where the same word is used, Psalm 25.2 Oh my God, I will trust in thee, let me not be ashamed. Curae 28.26. He that Trusteth in his own heart is a fool. Jer. 7.8. Behold you trust in lying words, that will not profit.
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and feed upon truth: so truth is the object, and feeding signifies the act. And thus it beareth a proportion to that Text, Hab. 2.4. The just shall live by faith;
and feed upon truth: so truth is the Object, and feeding signifies the act. And thus it bears a proportion to that Text, Hab. 2.4. The just shall live by faith;
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but if thou canst not feed upon bread, feed upon the promises, feed upon truth, O doctrinam auream (saith a grave Author) debere 〈 … 〉 ••stram alimoniam, omnem vitam in hac terra conjunctam habere fidem, O golden sentence, that all our livelihood in this world is faith.
but if thou Canst not feed upon bred, feed upon the promises, feed upon truth, Oh Doctrinam Auream (Says a grave Author) Debere 〈 … 〉 ••stram alimoniam, omnem vitam in hac terra conjunctam habere fidem, Oh golden sentence, that all our livelihood in this world is faith.
The fourth time is NONLATINALPHABET, we translate it rest in the Lord, others, be silent to the Lord; So Lam. 3.26. It is good that a man should both hope and quietly wait. I shall not much insist on that word:
The fourth time is, we translate it rest in the Lord, Others, be silent to the Lord; So Lam. 3.26. It is good that a man should both hope and quietly wait. I shall not much insist on that word:
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there is a double rest, 1. A rest of confidence. 2. A rest of silence; of which more when I come to speak of the duty of patience under this dispensation.
there is a double rest, 1. A rest of confidence. 2. A rest of silence; of which more when I come to speak of the duty of patience under this Dispensation.
The word of truth is the next object, the object by and through which, and upon the account and incouragement of which, we trust in God at such a time.
The word of truth is the next Object, the Object by and through which, and upon the account and encouragement of which, we trust in God At such a time.
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the business of faith is to unite the soul to these words, and to command the soul into a fixed and steady assent to them, that the soul shall no more doubt of the fulfilling them,
the business of faith is to unite the soul to these words, and to command the soul into a fixed and steady assent to them, that the soul shall no more doubt of the fulfilling them,
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yea thou shalt diligently consider his place, and it shall not be. So vers. 13, 15, 17, 20, 22, 28, 38. Psal. 1.4. They shall be as the chaff, which the wind bloweth to and fro.
yea thou shalt diligently Consider his place, and it shall not be. So vers. 13, 15, 17, 20, 22, 28, 38. Psalm 1.4. They shall be as the chaff, which the wind blows to and from.
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2. The second sort are those Promises which God hath made for the protection and preservation of his people, under the pressures of ungodly men. Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous. Psal. 46.5. God is in the midst of his Church, therefore it shall not fall. Mat. 16.18. The gates of Hell shall not prevail against it. Psal. 94.14. For the Lord will not cast off his people, neither will he forsake his inheritance.
2. The second sort Are those Promises which God hath made for the protection and preservation of his people, under the pressures of ungodly men. Psalm 125.3. The rod of the wicked shall not rest upon the lot of the righteous. Psalm 46.5. God is in the midst of his Church, Therefore it shall not fallen. Mathew 16.18. The gates of Hell shall not prevail against it. Psalm 94.14. For the Lord will not cast off his people, neither will he forsake his inheritance.
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Faith speaketh to the soul in the language of Solomon, Eccles. 5.8. If thou seest the oppression of the poor, and violent perverting of Justice, and Judgment in a Province;
Faith speaks to the soul in the language of Solomon, Eccles. 5.8. If thou See the oppression of the poor, and violent perverting of justice, and Judgement in a Province;
When David had lost all, the Amalekites had taken Ziglag, and in it all that he had, 1 Sam. 30.6, the Text saith, David encouraged himself in God, the Truth, Power, and Goodness of God;
When David had lost all, the Amalekites had taken Ziklag, and in it all that he had, 1 Sam. 30.6, the Text Says, David encouraged himself in God, the Truth, Power, and goodness of God;
What had all the Patriarchs, all the Saints and Servants of God to live upon but Faith? of whom you read, Heb. 11. Nor is there any life which so glorifieth God as this;
What had all the Patriarchs, all the Saints and Servants of God to live upon but Faith? of whom you read, Hebrew 11. Nor is there any life which so Glorifieth God as this;
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those that have most of the world, wicked men that have greatest honours, greatest power, great advantages to provide for themselves, they may be hunger bitten, they may come to want;
those that have most of the world, wicked men that have greatest honours, greatest power, great advantages to provide for themselves, they may be hunger bitten, they may come to want;
1. Will some Christian say, how shall I know if I live this life? Suffer me to give you five or Six Characters of it. 1. It is a Spiritual life. Our life (saith the Apostle) is hid with Christ in God.
1. Will Some Christian say, how shall I know if I live this life? Suffer me to give you five or Six Characters of it. 1. It is a Spiritual life. Our life (Says the Apostle) is hid with christ in God.
the body lives by bread, the soul lives by truth, by the promise. There are many that in evil days, their bodies have enough to feed upon, but their souls have nothing;
the body lives by bred, the soul lives by truth, by the promise. There Are many that in evil days, their bodies have enough to feed upon, but their Souls have nothing;
yea, and as to the object it is spiritual too, he that feedeth upon truth, feedeth upon Jehovah: It is the truth of God in the word, which the soul liveth upon;
yea, and as to the Object it is spiritual too, he that feeds upon truth, feeds upon Jehovah: It is the truth of God in the word, which the soul lives upon;
No but it is the truth of God in these words, his power and ability to perform what he hath said, his inclination and good-will to the performance, and his truth and faithfulness.
No but it is the truth of God in these words, his power and ability to perform what he hath said, his inclination and goodwill to the performance, and his truth and faithfulness.
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nor upon the power, goodness, and truth of God, but upon an, O socii neque enim ign•ri sumus ante malorum, O passi graviora, &c. or some such thing;
nor upon the power, Goodness, and truth of God, but upon nias, O Society neque enim ign•ri sumus ante malorum, Oh passi graviora, etc. or Some such thing;
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Hence Faith hath always two daughters which are its genuine off spring. 1. Hope, which is the souls looking up, or looking out for those things of which Faith giveth an evidence or assurance.
Hence Faith hath always two daughters which Are its genuine off spring. 1. Hope, which is the Souls looking up, or looking out for those things of which Faith gives an evidence or assurance.
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and only differeth in this, that Hope is an expectancy upon faith's evidence; and the certainty which it giveth the soul of the thing promised in the word.
and only differeth in this, that Hope is an expectancy upon Faith's evidence; and the certainty which it gives the soul of the thing promised in the word.
Every hope indeed doth not speak faith, but every grounded hope doth; there is an hope of an hypocrite which groweth up like the rush without mire, and the flag without water.
Every hope indeed does not speak faith, but every grounded hope does; there is an hope of an hypocrite which grows up like the rush without mire, and the flag without water.
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The Promises are of various natures, for outward mercies, such as Protection, Deliverance, &c. Spiritual mercies, such as inward Support, Strength, Consolations, Eternal happiness.
The Promises Are of various nature's, for outward Mercies, such as Protection, Deliverance, etc. Spiritual Mercies, such as inward Support, Strength, Consolations, Eternal happiness.
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1. In the diligent use of all natural and rational means which God hath appointed, in order to the obtaining of the mercy, of which faith hath given the soul an evidence and assurance.
1. In the diligent use of all natural and rational means which God hath appointed, in order to the obtaining of the mercy, of which faith hath given the soul an evidence and assurance.
2. It lyeth in the use of all spiritual means; and here Prayer in a special manner, Prayer being the general spiritual means to be used for the obtaining of any mercy.
2. It lies in the use of all spiritual means; and Here Prayer in a special manner, Prayer being the general spiritual means to be used for the obtaining of any mercy.
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and this faith of his, as to what he read in the Books, quickned him up, to pour out that fervent prayer unto God, Dan. 9. 5. The life of Faith is a cheerful and joyous life: you read in Scripture of a joy and peace which attendeth believing, Rom. 15. Believing the glory of God, is a great means to make the soul to rejoyce in the hopes of it:
and this faith of his, as to what he read in the Books, quickened him up, to pour out that fervent prayer unto God, Dan. 9. 5. The life of Faith is a cheerful and joyous life: you read in Scripture of a joy and peace which attends believing, Rom. 15. Believing the glory of God, is a great means to make the soul to rejoice in the hope's of it:
and to all sensible objects. Faith made Abraham overlook his own body, which was now dead, and Sarahs dead womb; it made him to overlook the Knife and the Altar, and the loss of Isaac's natural life,
and to all sensible objects. Faith made Abraham overlook his own body, which was now dead, and Sarahs dead womb; it made him to overlook the Knife and the Altar, and the loss of Isaac's natural life,
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By this time methinks I hear some of you saying to me, But how should we come to live this life? what should we do, that in dark and troublesom times we might live this life of Faith? Let me give you something of advice in the case,
By this time methinks I hear Some of you saying to me, But how should we come to live this life? what should we do, that in dark and troublesome times we might live this life of Faith? Let me give you something of Advice in the case,
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there is in them a salve for every sore, and this is well worth a Christians observation, to see how God in his word hath fitted him with a plaister for every wound;
there is in them a salve for every soar, and this is well worth a Christians observation, to see how God in his word hath fitted him with a plaster for every wound;
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It is a metaphor which God useth as to his precepts, Deut. 6. and as it is the duty of a Child of God to whet the Precepts upon his heart, to engage, and quicken him to obedience:
It is a metaphor which God uses as to his Precepts, Deuteronomy 6. and as it is the duty of a Child of God to whet the Precepts upon his heart, to engage, and quicken him to Obedience:
Take heed of living too much upon your creature-enjoyments when you have them, learn in the greatest affluence of the creatures, in the greatest overflowings of your cup, to live upon God,
Take heed of living too much upon your Creature enjoyments when you have them, Learn in the greatest affluence of the creatures, in the greatest overflowings of your cup, to live upon God,
if one that is a Child of God can effectually perswade himself that it is his sin to have his heart dead in an evil day, to have his heart dejected because the Providence of God bloweth a cross upon him, it will go a great way with him to command his heart off its disturbance. Thus doth David, Psal. 42.11.
if one that is a Child of God can effectually persuade himself that it is his since to have his heart dead in an evil day, to have his heart dejected Because the Providence of God blows a cross upon him, it will go a great Way with him to command his heart off its disturbance. Thus does David, Psalm 42.11.
in the close of the Psalm he cometh to give both himself and others good counsel. v 22.23. Cast thy burthen upon the Lord, he shall sustain thee, he shall never suffer the righteous to be moved.
in the close of the Psalm he comes to give both himself and Others good counsel. v 22.23. Cast thy burden upon the Lord, he shall sustain thee, he shall never suffer the righteous to be moved.
he may be troubled on every side, but he will not be distressed, he may be perplexed, but he will not be in despair, he may be persecuted but he will not be forsaken, cast down,
he may be troubled on every side, but he will not be distressed, he may be perplexed, but he will not be in despair, he may be persecuted but he will not be forsaken, cast down,
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Yea and they lived well and cheerfully (as you will find there) Our Saviour adviseth his disciples, to lay up for themselves treasure in Heaven, where no moth came to corrupt, no thieves to break through, or steal.
Yea and they lived well and cheerfully (as you will find there) Our Saviour adviseth his Disciples, to lay up for themselves treasure in Heaven, where no moth Come to corrupt, no thieves to break through, or steal.
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he saith of himself and others of the servants of God, that they were killed all the day long, yet they lived still, they lived by faith. The life of faith cannot be taken away by any evil hand: No nor can the comfort and sweetness of it be touched or empaired by the Sons of Belial.
he Says of himself and Others of the Servants of God, that they were killed all the day long, yet they lived still, they lived by faith. The life of faith cannot be taken away by any evil hand: No nor can the Comfort and sweetness of it be touched or impaired by the Sons of Belial.
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There's none in the world lives so free a life as he who lives by faith upon the promise, his life is independent upon the whole Creation, it is hidden with Christ in God.
There's none in the world lives so free a life as he who lives by faith upon the promise, his life is independent upon the Whole Creation, it is hidden with christ in God.
and they are chastned every morning, and plagued every moment, whiles the eyes of the wicked stand out with fatness, and they have what their hearts can wish,
and they Are chastened every morning, and plagued every moment, while the eyes of the wicked stand out with fatness, and they have what their hearts can wish,
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I have shewed you Negatively, they ought not to fret, to be angry, or to be envious. Positively, I have shewed you it in their duty to live the life of faith. I now proceed.
I have showed you Negatively, they ought not to fret, to be angry, or to be envious. Positively, I have showed you it in their duty to live the life of faith. I now proceed.
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Delight is nothing else, but the Soules Complacency, Rest, and Triumph in an object. So that to make a thing or person the object of Delight there must be an apprehended goodness in the object,
Delight is nothing Else, but the Souls Complacency, Rest, and Triumph in an Object. So that to make a thing or person the Object of Delight there must be an apprehended Goodness in the Object,
how good and excellent soever it be in it self. 1 Propriety, 2 Possession and Application. 1 Propriety. Let a thing or Person be in it self never so good, never so excellent,
how good and excellent soever it be in it self. 1 Propriety, 2 Possession and Application. 1 Propriety. Let a thing or Person be in it self never so good, never so excellent,
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For saith the Soul what is all this to me? here it is impossible that a wicked man should have any Delight in God, because he hath no propriety or interest in him.
For Says the Soul what is all this to me? Here it is impossible that a wicked man should have any Delight in God, Because he hath no propriety or Interest in him.
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He may possibly from Reason conclude that in God there is an infinite Power, Sufficiency, Goodness, he can have no true notion of God but he must conclude this.
He may possibly from Reason conclude that in God there is an infinite Power, Sufficiency, goodness, he can have no true notion of God but he must conclude this.
The first beeing must necessarily have an infiniteness of Power, and consequently of Sufficiency, and the Fountain of Good from whom all good floweth, must necessarily have all good in him;
The First being must necessarily have an infiniteness of Power, and consequently of Sufficiency, and the Fountain of Good from whom all good flows, must necessarily have all good in him;
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an enemy to me, he can never delight himself in God: will the Hypocrete delight himself in the Almighty? Job 27.10. If thou wilt return to the Almighty, then shalt thou delight thy self in the Almighty.
an enemy to me, he can never delight himself in God: will the Hypocrete delight himself in the Almighty? Job 27.10. If thou wilt return to the Almighty, then shalt thou delight thy self in the Almighty.
yet if he doth not make application to his Soul of that knowledg of God which he hath and of the promises in which he hath an interest, his Soul will have no delight in God or in the promises:
yet if he does not make application to his Soul of that knowledge of God which he hath and of the promises in which he hath an Interest, his Soul will have no delight in God or in the promises:
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and that goodness which is in him, and rendereth him always ready to help, and willing to save so as nothing can stand betwixt us and our desired Salvation, help and deliverance,
and that Goodness which is in him, and rendereth him always ready to help, and willing to save so as nothing can stand betwixt us and our desired Salvation, help and deliverance,
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yet this not being enough to bring the Soul to a pleasure, delight and complacency in an object, without a Propriety, Possession and Application of it, it is manifest, that only those Souls, who have such a propriety, interest and possession, and are in capacity to make such an Application, can delight themselves in the Lord;
yet this not being enough to bring the Soul to a pleasure, delight and complacency in an Object, without a Propriety, Possession and Application of it, it is manifest, that only those Souls, who have such a propriety, Interest and possession, and Are in capacity to make such an Application, can delight themselves in the Lord;
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Whatsoever the intentions of men are, whether Assyria mean so, or so, God pursueth still the same design of his own glory, being his own end, in all his Efficiencies, and in all his permissions,
Whatsoever the intentions of men Are, whither Assyria mean so, or so, God pursueth still the same Design of his own glory, being his own end, in all his Efficiencies, and in all his permissions,
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now lay all this together and Judg if a child of God hath not ground enough to delight himself in the Lord under all dispensations of Divine Providence.
now lay all this together and Judge if a child of God hath not ground enough to delight himself in the Lord under all dispensations of Divine Providence.
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or in that part of the World where my Lot is cast, my heavenly Father doth it all, and he ordereth all things for his own Glory, he is infinitely wise and knoweth how to fetch out his honour from all, he hath all power in his hand,
or in that part of the World where my Lot is cast, my heavenly Father does it all, and he Ordereth all things for his own Glory, he is infinitely wise and Knoweth how to fetch out his honour from all, he hath all power in his hand,
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his 52. Psalm upon occasion of the villany of Doeg the Edomite: his 54. when the Ziphites made a discovery of them to Saul: his 56. Psalm when the Philistines took him in Gath. The former part of his life,
his 52. Psalm upon occasion of the villainy of Doeg the Edomite: his 54. when the Ziphites made a discovery of them to Saul: his 56. Psalm when the philistines took him in Gaza The former part of his life,
when his enemies were very high, and he was very low, he had little, or nothing in the creature to delight in now at this time, the Psalmes tell you his relief,
when his enemies were very high, and he was very low, he had little, or nothing in the creature to delight in now At this time, the Psalms tell you his relief,
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and though men oppress, yet he that is higher then the highest considereth the matter? To think that God is able to turn the ball when he pleaseth, that in the mean time he is in the love and favour of God, he may have communion with God,
and though men oppress, yet he that is higher then the highest Considereth the matter? To think that God is able to turn the ball when he Pleases, that in the mean time he is in the love and favour of God, he may have communion with God,
and God will provide for him? These and an hundred such things as these afford matter enough for the child of God to delight himself in the Lord at all times.
and God will provide for him? These and an hundred such things as these afford matter enough for the child of God to delight himself in the Lord At all times.
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and the garment of gladness, for the spirit of heaviness, Isa. 64.1, 3. Though his people have lien amongst the Pots (as the Psalmist expresseth it) yet he hath a pleasure in them.
and the garment of gladness, for the Spirit of heaviness, Isaiah 64.1, 3. Though his people have lain among the Pots (as the Psalmist Expresses it) yet he hath a pleasure in them.
3. Let me Thirdly, offer to your consideration, the advantage of this delighting your selves in the Lord in a day of Evil. It would arme the Soul against all the temptations of an evil time. 1. It would abstract the mind from the world:
3. Let me Thirdly, offer to your consideration, the advantage of this delighting your selves in the Lord in a day of Evil. It would arm the Soul against all the temptations of an evil time. 1. It would abstract the mind from the world:
how it draweth off their hearts from all other objects, that all are nothing to them in comparison of that object in which the great delight of their heart is. 2. It would fill the mind of a man, so as it should say to all the world,
how it draws off their hearts from all other objects, that all Are nothing to them in comparison of that Object in which the great delight of their heart is. 2. It would fill the mind of a man, so as it should say to all the world,
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or that which is to come; particularly those which more specially sute thy circumstances: Consider the examples of the Saints, and Servants of God, in thy circumstances;
or that which is to come; particularly those which more specially suit thy Circumstances: Consider the Examples of the Saints, and Servants of God, in thy Circumstances;
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and he who hath said it, is Power, Goodness, Truth, &c. But this is enough to have spoken, to this other piece of a Christians duty, under such dispensations of Divine Providence.
and he who hath said it, is Power, goodness, Truth, etc. But this is enough to have spoken, to this other piece of a Christians duty, under such dispensations of Divine Providence.
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Now this doing of good, is a very large term according to the intent of all that duty, which is required of us by the precepts of the first and second table.
Now this doing of good, is a very large term according to the intent of all that duty, which is required of us by the Precepts of the First and second table.
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There is a duty which we owe unto God, all which is comprehended under the first and great commandement, Thou shalt love the Lord thy God, with all thy heart and all thy Soul, and all thy Strength.
There is a duty which we owe unto God, all which is comprehended under the First and great Commandment, Thou shalt love the Lord thy God, with all thy heart and all thy Soul, and all thy Strength.
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it will bring comfort, sweetness, and peace to the Soul. So that take good in what notion you will, this is a true doing good. Again, there is a good which may be done to our selves, or to others:
it will bring Comfort, sweetness, and peace to the Soul. So that take good in what notion you will, this is a true doing good. Again, there is a good which may be done to our selves, or to Others:
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the Apostle commandeth us to do good to all, Gal. 6.10. thus our Saviour commandeth us to do good to them that hate us, and the Apostle Heb. 13.16. commands us not to forget to do good and to distribute;
the Apostle commands us to do good to all, Gal. 6.10. thus our Saviour commands us to do good to them that hate us, and the Apostle Hebrew 13.16. commands us not to forget to do good and to distribute;
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Having thus far discoursed of good, and distinguished of that, it is easie to understand what Evil is. It is either the omission of some of these duties,
Having thus Far discoursed of good, and distinguished of that, it is easy to understand what Evil is. It is either the omission of Some of these duties,
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or commissions of any thing which is contrary to that duty, which God expecteth from him, either in his general calling, or in his particular Relation;
or commissions of any thing which is contrary to that duty, which God Expects from him, either in his general calling, or in his particular Relation;
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he is at all times to eschew evil, and to do good. The precepts of God, Psal. 37.26. Isa. 1.16, 17. 1 Pet. 3.12. concern him, and oblige him at all times;
he is At all times to eschew evil, and to do good. The Precepts of God, Psalm 37.26. Isaiah 1.16, 17. 1 Pet. 3.12. concern him, and oblige him At all times;
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You have it vers. 6. Do good, and thou shall dwell in the land, and (as we Translate it) verily thou shalt be fed. Zeph. 2.3. Seek you the Lord all you meek of the earth, it may be you shall be hid in the day of the Lords anger.
You have it vers. 6. Do good, and thou shall dwell in the land, and (as we Translate it) verily thou shalt be fed. Zephaniah 2.3. Seek you the Lord all you meek of the earth, it may be you shall be hid in the day of the lords anger.
it is unquestionably their great concern to take heed, that they suffer not as evil doers. 1 Pet. 3.14. If you be reproached for the name of Christ, saith the Apostle, happy are you; for the Spirit of God and of glory resteth upon you.
it is unquestionably their great concern to take heed, that they suffer not as evil doers. 1 Pet. 3.14. If you be reproached for the name of christ, Says the Apostle, happy Are you; for the Spirit of God and of glory rests upon you.
God chasteneth his people to make them better: In their affliction they will seek me early, Hos. 5.13. 'Tis very sad, when affliction hath a quite contrary effect upon us;
God Chasteneth his people to make them better: In their affliction they will seek me early, Hos. 5.13. It's very sad, when affliction hath a quite contrary Effect upon us;
This is that person who when he was in affliction, left prayer, reading, hearing, left his closet-walking with God, &c. It is a mark of an ill Servant, not dutiful Son;
This is that person who when he was in affliction, left prayer, reading, hearing, left his closet-walking with God, etc. It is a mark of an ill Servant, not dutiful Son;
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Our Lord speaketh dreadfully in this case, when he telleth us, that he who is ashamed of him before men, of him he will be ashamed when he cometh with his Angels.
Our Lord speaks dreadfully in this case, when he Telleth us, that he who is ashamed of him before men, of him he will be ashamed when he comes with his Angels.
doubtless the Apostle spake chiefly with relation to Heathens, when he commanded the Romans that were Christians to give unto all their dues, honour to whom honour, &c. 4. Do good to them that hate, and persecute thee, bless them that curse thee:
doubtless the Apostle spoke chiefly with Relation to heathens, when he commanded the Romans that were Christians to give unto all their dues, honour to whom honour, etc. 4. Do good to them that hate, and persecute thee, bless them that curse thee:
It is our Saviours lesson, Mat. 5.44. I remember God gave his people a charge, Jer. 29.7. To seek the peace of that City, whither they were carried captive, and to pray unto the Lord for it.
It is our Saviors Lesson, Mathew 5.44. I Remember God gave his people a charge, Jer. 29.7. To seek the peace of that city, whither they were carried captive, and to pray unto the Lord for it.
this is very hard and much a cross to the grain of flesh and blood. Let me therefore conclude with a few Motives or Arguments to enforce what I have been speaking unto you. For
this is very hard and much a cross to the grain of Flesh and blood. Let me Therefore conclude with a few Motives or Arguments to enforce what I have been speaking unto you. For
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For the lusts of another to overcome me, to make me sin as much one way, by fretting, fuming, vexing, omitting duty, doing what is contrary to it as they do another, through the pride, lust, and cruelty of their hearts;
For the Lustiest of Another to overcome me, to make me since as much one Way, by fretting, fuming, vexing, omitting duty, doing what is contrary to it as they do Another, through the pride, lust, and cruelty of their hearts;
There is nothing more unworthy of a Christian, than to walk beneath his professed Principles, or to change his Principles, and course of life with his condition.
There is nothing more unworthy of a Christian, than to walk beneath his professed Principles, or to change his Principles, and course of life with his condition.
5. Lastly consider, How great an Argument it will be for thee to use with God to bring thee out of that state of affliction and misery, into which his Providence hath cast thee, when thou canst plead:
5. Lastly Consider, How great an Argument it will be for thee to use with God to bring thee out of that state of affliction and misery, into which his Providence hath cast thee, when thou Canst plead:
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or from any part of thy duty; you shall find the Church pleading this as an Argument with God, Psal. 44.9. Thou hast cast off, and put us to shame, and goest not forth with our armies.
or from any part of thy duty; you shall find the Church pleading this as an Argument with God, Psalm 44.9. Thou hast cast off, and put us to shame, and goest not forth with our armies.
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or in short, under such dispensations, quietly, and silently to wait upon, and for God. The performance of this duty, will, I conceive lie much in Four things.
or in short, under such dispensations, quietly, and silently to wait upon, and for God. The performance of this duty, will, I conceive lie much in Four things.
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this is implied in the command of keeping silence to God. There is a manifold silence. There is a natural silence which is opposed to speaking; thus he is silent, that hath nothing to say, or saith nothing: Thus, Lam. 1.10. The Elders of Zion, sat upon the ground, and kept silence.
this is implied in the command of keeping silence to God. There is a manifold silence. There is a natural silence which is opposed to speaking; thus he is silent, that hath nothing to say, or Says nothing: Thus, Lam. 1.10. The Elders of Zion, sat upon the ground, and kept silence.
There is a prudent, and politick silence, which is good or evil, as it is circumstanced, Amos 5.13. The prudent man shall keep silence in that time, for it is an evil time.
There is a prudent, and politic silence, which is good or evil, as it is circumstanced, Amos 5.13. The prudent man shall keep silence in that time, for it is an evil time.
There is a sinful silence, which is a with-holding prayer from God, or forbearing to stand up and speak for God, Isa. 62.6. You that make mention of the name of the Lord, keep not silence.
There is a sinful silence, which is a withholding prayer from God, or forbearing to stand up and speak for God, Isaiah 62.6. You that make mention of the name of the Lord, keep not silence.
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Lastly, There is an holy and Religious silence, Isa. 41.1. Keep silence before me, O you Islands. Hab. 2.20. The Lord is in his holy Temple, let all the earth keep silence before him. Zech. 2.13. Be silent, O all flesh, before the Lord, for he is raised up out of his holy habitation.
Lastly, There is an holy and Religious silence, Isaiah 41.1. Keep silence before me, Oh you Islands. Hab. 2.20. The Lord is in his holy Temple, let all the earth keep silence before him. Zechariah 2.13. Be silent, Oh all Flesh, before the Lord, for he is raised up out of his holy habitation.
But of this I have spoken fully already when I handled the Negative part of a Christians duty under Gods dispensations of nature. 2. Fear, Immoderate fear, is another passion that spoileth this silence of the Soul;
But of this I have spoken Fully already when I handled the Negative part of a Christians duty under God's dispensations of nature. 2. fear, Immoderate Fear, is Another passion that spoileth this silence of the Soul;
The Soul that is overborn with fears never keepeth silence. 3. A third passion is immoderate grief; this also breaketh the Souls silence and quiet, Psal. 42. Why art thou cast down, O my soul? why art thou disquieted within me? So as that Soul, that under Gods dispensations of this nature, either fumeth, vexeth,
The Soul that is overborne with fears never Keepeth silence. 3. A third passion is immoderate grief; this also breaks the Souls silence and quiet, Psalm 42. Why art thou cast down, Oh my soul? why art thou disquieted within me? So as that Soul, that under God's dispensations of this nature, either fumeth, vexes,
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all this now falleth under the first general duty, by which I open a silent waiting for God, which I call a free and voluntary submission to the good will and pleasure of God, without any disturbance of passion,
all this now falls under the First general duty, by which I open a silent waiting for God, which I call a free and voluntary submission to the good will and pleasure of God, without any disturbance of passion,
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2. A Second thing, wherein this duty lyeth, is, A steady dependance upon God for the fulfilling of his Promises made to his people in such a condition;
2. A Second thing, wherein this duty lies, is, A steady dependence upon God for the fulfilling of his Promises made to his people in such a condition;
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when wicked men have been set up high, increased in riches, honour, every way prospered, and the people of God are kept in low, despised, afflicted states and conditions.
when wicked men have been Set up high, increased in riches, honour, every Way prospered, and the people of God Are kept in low, despised, afflicted states and conditions.
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I remember the Apostle calls to us, to add to our faith, knowledg, to both vertue, to vertue temperance, &c. Do you also add to your not fretting, not being angry,
I Remember the Apostle calls to us, to add to our faith, knowledge, to both virtue, to virtue temperance, etc. Do you also add to your not fretting, not being angry,
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1. In the first place, There are three things which in order to your fulfilling this point of duty, I shall commend to you to get a through acquaintance with. 1. Be acquainted with Gods name.
1. In the First place, There Are three things which in order to your fulfilling this point of duty, I shall commend to you to get a through acquaintance with. 1. Be acquainted with God's name.
for as the Psalmist saith, They that know thy name will put their trust in thee, and truly they that do not know the Lords name, will never wait upon him:
for as the Psalmist Says, They that know thy name will put their trust in thee, and truly they that do not know the lords name, will never wait upon him:
Two Sorts of promises you must be acquainted with, if you would bring your hearts into this frame of silent waiting for God. 1. All those promises that are made to the Church, and people of God;
Two Sorts of promises you must be acquainted with, if you would bring your hearts into this frame of silent waiting for God. 1. All those promises that Are made to the Church, and people of God;
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for support and comfort in, and under troubles, and deliverance out of them: of which the Scripture is full, such as these, Psal. 94.14. The Lord will not cast off his people, nor forsake his inheritance.
for support and Comfort in, and under Troubles, and deliverance out of them: of which the Scripture is full, such as these, Psalm 94.14. The Lord will not cast off his people, nor forsake his inheritance.
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Read at your leisure, Psal. 128.6. Jer. 29.10. Mic. 4.4, 11, 12. Isa. 27.5, 7, 8. Isa. 33.20. Jer. 33.6. A second sort of promises are those that are specially made to this waiting upon God, Psal. 37.9. Psal. 27.14. Isa. 40.13. Wait upon the Lord, and he shall strengthen your heart.
Read At your leisure, Psalm 128.6. Jer. 29.10. Mic. 4.4, 11, 12. Isaiah 27.5, 7, 8. Isaiah 33.20. Jer. 33.6. A second sort of promises Are those that Are specially made to this waiting upon God, Psalm 37.9. Psalm 27.14. Isaiah 40.13. Wait upon the Lord, and he shall strengthen your heart.
3. It is that which hath been the practice of all the people of God, and what they have called their souls to in evil times, Psal. 52.9. Psal. 62.5. Indeed it is the whole business and life of a child of God:
3. It is that which hath been the practice of all the people of God, and what they have called their Souls to in evil times, Psalm 52.9. Psalm 62.5. Indeed it is the Whole business and life of a child of God:
He that believeth maketh not haste. The hastiness and impatience of the Soul floweth from its distrust in God for the fulfilling of his Word. 2. Hope is another gracious habit which disposeth the Soul to waiting, we hope for what we see not;
He that Believeth makes not haste. The hastiness and impatience of the Soul flows from its distrust in God for the fulfilling of his Word. 2. Hope is Another gracious habit which Disposeth the Soul to waiting, we hope for what we see not;
the humble soul believeth that it deserveth nothing, and is therefore willing upon the least crevis of hope to wait upon God. 4. Pray for patience, a passive patience, this is necessary in order to the bearing of evils.
the humble soul Believeth that it deserveth nothing, and is Therefore willing upon the least crevice of hope to wait upon God. 4. Pray for patience, a passive patience, this is necessary in order to the bearing of evils.
at such a time as this, what should a good and righteous man do? Let Solomon answer, Prov. 20.22. Say not, I will recompence evil, but wait on the Lord and he shall save you.
At such a time as this, what should a good and righteous man do? Let Solomon answer, Curae 20.22. Say not, I will recompense evil, but wait on the Lord and he shall save you.
and the Lord when he instructs his people what to do in an evil day: this is that which he directeth, Isa. 60.9. Zech. 3.8. Hab. 4.5. Isa. 8.17. 2. It is that which God hath alone left for you to do in such a day.
and the Lord when he instructs his people what to do in an evil day: this is that which he directeth, Isaiah 60.9. Zechariah 3.8. Hab. 4.5. Isaiah 8.17. 2. It is that which God hath alone left for you to do in such a day.
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we have nothing to do at such a time, but to stand still and see the Salvation of God. Jer. 14.22. Are there any amongst the Gentiles that can give rain? therefore we will wait upon thee:
we have nothing to do At such a time, but to stand still and see the Salvation of God. Jer. 14.22. are there any among the Gentiles that can give rain? Therefore we will wait upon thee:
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4. Thou hast ground enough to do it, the Power of God, the Goodness and Truth of God are certainly a sufficient ground of encouragement to any soul to wait upon God, who hath promised help;
4. Thou hast ground enough to do it, the Power of God, the goodness and Truth of God Are Certainly a sufficient ground of encouragement to any soul to wait upon God, who hath promised help;
they cannot wait upon God, but break out into fits of impatience, &c. 8. There is nothing so effectual in an evil day, to help thee to keep down thy corruptions, to silence thy temptations:
they cannot wait upon God, but break out into fits of impatience, etc. 8. There is nothing so effectual in an evil day, to help thee to keep down thy corruptions, to silence thy temptations:
I Am (as you know) attempting to expound the hard Chapters of Divine providence, giving you some account of those Motions of it, which to us appear most difficult;
I Am (as you know) attempting to expound the hard Chapters of Divine providence, giving you Some account of those Motions of it, which to us appear most difficult;
which is a Quotation which our Apostle bringeth out of the Books of Moses: you shall find it, Exod. 33.19. Moses said unto God, vers. 18. I beseech thee shew me thy glory:
which is a Quotation which our Apostle brings out of the Books of Moses: you shall find it, Exod 33.19. Moses said unto God, vers. 18. I beseech thee show me thy glory:
The Argument which the Apostle is upon in this Chapter, is the rejection of the Jews; as to which he vindicateth God in Two things. 1. As to the promise made to Abraham, a thing which the Jews bare up themselves much upon;
The Argument which the Apostle is upon in this Chapter, is the rejection of the jews; as to which he vindicateth God in Two things. 1. As to the promise made to Abraham, a thing which the jews bore up themselves much upon;
and if God should cast them off, what could be said to justifie the truth and faithfulness of God? What should become of the promise, the Covenant made with Abraham and his seed for ever? The word of God would have no effect.
and if God should cast them off, what could be said to justify the truth and faithfulness of God? What should become of the promise, the Covenant made with Abraham and his seed for ever? The word of God would have no Effect.
And he tells them, that it was the same case as to Rebecca. Esau and Jacob were both the children of Rebecca, but yet God loved Jacob, and hated Esau, vers. 13. But some may possibly think, this did not answer the Objection of the Jews: for admitting that the promise was made to the children of Isaac, the Jews were such.
And he tells them, that it was the same case as to Rebecca. Esau and Jacob were both the children of Rebecca, but yet God loved Jacob, and hated Esau, vers. 13. But Some may possibly think, this did not answer the Objection of the jews: for admitting that the promise was made to the children of Isaac, the jews were such.
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Abraham indeed had a child by Hagar, that was Esau, and he had Sons by Keturah; but all the Nation of the Jews were descended from Isaac, who was the Son of Sarah, to whom the promise confessedly was made.
Abraham indeed had a child by Hagar, that was Esau, and he had Sons by Keturah; but all the nation of the jews were descended from Isaac, who was the Son of Sarah, to whom the promise confessedly was made.
To which I answer, The Apostle had yet gained One main point, viz. That the Jews could lay claim to nothing upon this account, that they were the seed of Abraham; for the promise was not made to the whole seed of Abraham, but to a peculiar seed: Now this peculiar seed was not all the children of Isaac; this he proveth by the instance of Jacob and Esau, who were both the children of Isaac; for saith he, vers. 11. The children being not yet born,
To which I answer, The Apostle had yet gained One main point, viz. That the jews could lay claim to nothing upon this account, that they were the seed of Abraham; for the promise was not made to the Whole seed of Abraham, but to a peculiar seed: Now this peculiar seed was not all the children of Isaac; this he Proves by the instance of Jacob and Esau, who were both the children of Isaac; for Says he, vers. 11. The children being not yet born,
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This now proveth, that God was not by his promise tied to all the children of Abraham by Isaac, but was yet at liberty, to what part of his seed he would fulfil his promise.
This now Proves, that God was not by his promise tied to all the children of Abraham by Isaac, but was yet At liberty, to what part of his seed he would fulfil his promise.
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that was not made to the whole seed of Abraham, no, not to all that descended from Abraham, through the loins of his Son Isaac, as appears by Gods hating Esau, who was the Son of Isaac, and his eldest Son too:
that was not made to the Whole seed of Abraham, no, not to all that descended from Abraham, through the loins of his Son Isaac, as appears by God's hating Esau, who was the Son of Isaac, and his eldest Son too:
if he acteth freely, he must needs act unaccountably: for who can give an account of what man doth, ex mero motu, out of his own free inclination, without any motive out of himself; (for that is meant by freely) nothing compelling, nothing moving,
if he Acts freely, he must needs act unaccountably: for who can give an account of what man does, ex mero motu, out of his own free inclination, without any motive out of himself; (for that is meant by freely) nothing compelling, nothing moving,
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1. Let us consider it first in the purpose. Gods purpose of grace was nothing else but his Eternal willing of some persons, to obtain everlasting life and salvation, in, and through Christ;
1. Let us Consider it First in the purpose. God's purpose of grace was nothing Else but his Eternal willing of Some Persons, to obtain everlasting life and salvation, in, and through christ;
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for whereas all mankind from eternity are to be considered alike, nothing but the Will of God could bring any part of them more than another, into a salvable estate;
for whereas all mankind from eternity Are to be considered alike, nothing but the Will of God could bring any part of them more than Another, into a salvable estate;
Now the question is, what made God to will these, not others? what can be imagined but his will, of which we are able to give no account. Eph. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will:
Now the question is, what made God to will these, not Others? what can be imagined but his will, of which we Are able to give no account. Ephesians 1.5. Having predestinated us unto the adoption of children by jesus christ to himself, according to the good pleasure of his will:
Arminians and Papists tell us of Gods electing men out of a foresight that they would believe and obey. If indeed men were to have risen out of the Earth like Mushromes, and to have given a being to themselves,
Arminians and Papists tell us of God's electing men out of a foresight that they would believe and obey. If indeed men were to have risen out of the Earth like Mushrooms, and to have given a being to themselves,
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2. If we consider Gods acts of grace in time, they are distinguished, either into the more external means: Or secondly, those gracious habits which accompany salvation, and make a soul meet for the inheritance of the Saints in Light.
2. If we Consider God's acts of grace in time, they Are distinguished, either into the more external means: Or secondly, those gracious habits which accompany salvation, and make a soul meet for the inheritance of the Saints in Light.
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The more external, is the promulgation, or publication of the Gospel: See what our Saviour saith as to this, Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, who hast hidden these things from the wise and prudent,
The more external, is the Promulgation, or publication of the Gospel: See what our Saviour Says as to this, Mathew 11.25, 26. I thank thee, Oh Father, Lord of Heaven and Earth, who hast hidden these things from the wise and prudent,
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so that God in the calling of Souls acteth as a God of grace, yea, of all Grace. Who can give a reason why God by the Preaching of the Gospel effectually calleth one,
so that God in the calling of Souls Acts as a God of grace, yea, of all Grace. Who can give a reason why God by the Preaching of the Gospel effectually calls one,
2. But further yet, the dispensations of grace by the hand of Providence, must necessarily bear proportion to the purpose of grace. We are blessed in Christ with all spiritual blessings, according as he hath chosen us in him, saith the Apostle, Eph. 1.4, 5. Nothing cometh to pass in the world, either as an act of grace, or a paenal dispensation;
2. But further yet, the dispensations of grace by the hand of Providence, must necessarily bear proportion to the purpose of grace. We Are blessed in christ with all spiritual blessings, according as he hath chosen us in him, Says the Apostle, Ephesians 1.4, 5. Nothing comes to pass in the world, either as an act of grace, or a penal Dispensation;
That man, or woman knoweth nothing of God, and hath very false conceptions, and apprehensions of the Divine Being, that doth not conceive of him as a God from all eternity;
That man, or woman Knoweth nothing of God, and hath very false conceptions, and apprehensions of the Divine Being, that does not conceive of him as a God from all eternity;
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knowing whatsoever should come to pass in the world; nor is it possible for us to apprehend how God should know any future thing, but because he willed it;
knowing whatsoever should come to pass in the world; nor is it possible for us to apprehend how God should know any future thing, but Because he willed it;
It is true, say some, but yet God did foresee, that such, or such, would believe, repent, obey, &c. using the liberty of their wills better than others;
It is true, say Some, but yet God did foresee, that such, or such, would believe, Repent, obey, etc. using the liberty of their wills better than Others;
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than another? Where was the principle of this good, was it to proceed from God? then it little differeth from what we say, at least in this case it doth not;
than Another? Where was the principle of this good, was it to proceed from God? then it little differeth from what we say, At least in this case it does not;
and if this be not to set up man in the Throne of God, and to take away from God the glory of that Attribute, in which, above all he delighteth, I understand nothing.
and if this be not to Set up man in the Throne of God, and to take away from God the glory of that Attribute, in which, above all he delights, I understand nothing.
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and they could be originated in nothing but the Divine Will. 2. Besides, there is nothing more consonant to the Divine being, than to be the Soveraign Lord, and the sole cause of his own actions.
and they could be originated in nothing but the Divine Will. 2. Beside, there is nothing more consonant to the Divine being, than to be the Sovereign Lord, and the sole cause of his own actions.
which also (alluding to that Text) confirmeth, Rom. 9.21. Hath not the Potter power over the Clay of the same lump, to make one Vessel of honour, another of dishonour.
which also (alluding to that Text) confirmeth, Rom. 9.21. Hath not the Potter power over the Clay of the same lump, to make one Vessel of honour, Another of dishonour.
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why he is more kind to one than to another? Why gives he a gift to one, which he giveth not to another? How is God unrighteous in such a discrimination? What if God willeth to shew mercy,
why he is more kind to one than to Another? Why gives he a gift to one, which he gives not to Another? How is God unrighteous in such a discrimination? What if God wills to show mercy,
or why he giveth to one Child a greater Portion, than another (though they both be the acknowledged fruit of his Body) that yet this Worm should dream, that God must be accountable to his reason,
or why he gives to one Child a greater Portion, than Another (though they both be the acknowledged fruit of his Body) that yet this Worm should dream, that God must be accountable to his reason,
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Now I would fain understand, whence this certainty should be, otherwise than from the will of God, determining their wills to these certain good inclinations, more than the wills of others;
Now I would fain understand, whence this certainty should be, otherwise than from the will of God, determining their wills to these certain good inclinations, more than the wills of Others;
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whence is it, that their Souls incline to that which is good, and the wills of others to that which is evil? Surely, to will, and to do, are both from God.
whence is it, that their Souls incline to that which is good, and the wills of Others to that which is evil? Surely, to will, and to do, Are both from God.
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And how unreasonable a thing is it, to charge God with unrighteousness, upon this hypothesis? Shall a man be master of his own favours, who is yet a debtor to the Law of God,
And how unreasonable a thing is it, to charge God with unrighteousness, upon this hypothesis? Shall a man be master of his own favours, who is yet a debtor to the Law of God,
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and shall not God, who cannot in any wise become a debtor to his Creature, farther than he is so made by his own Covenant and promise? Shall it be a reasonable thing for a Man to say, I will be kind to such a one, because I will;
and shall not God, who cannot in any wise become a debtor to his Creature, farther than he is so made by his own Covenant and promise? Shall it be a reasonable thing for a Man to say, I will be kind to such a one, Because I will;
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and doth he think he is not further to be accountable to his fellow Creature? And shall not the Soveraign Lord of Heaven and Earth say, I will have mercy upon whom I will have mercy,
and does he think he is not further to be accountable to his fellow Creature? And shall not the Sovereign Lord of Heaven and Earth say, I will have mercy upon whom I will have mercy,
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whosoever liveth within the pale of the Church, under the preaching of the Gospel, may see reason, 1. To adore and admire the goodness of God towards them.
whosoever lives within the pale of the Church, under the preaching of the Gospel, may see reason, 1. To adore and admire the Goodness of God towards them.
2. To tremble and fear, lest we be found unprofitable under the means of grace. The Apostle propoundeth the question concerning the Jews, Rom. 3.1, 2. What advantage then hath the Jew above the Gentiles? Or what profit is there of Circumcision? He answereth, Much every way, because unto them are commited the Oracles of God.
2. To tremble and Fear, lest we be found unprofitable under the means of grace. The Apostle propoundeth the question Concerning the jews, Rom. 3.1, 2. What advantage then hath the Jew above the Gentiles? Or what profit is there of Circumcision? He Answers, Much every Way, Because unto them Are committed the Oracles of God.
People that sit in darkness, and in the shadow of death, whom the day-star from on high did never yet rise upon? Doth any say? But what good doth the Gospel,
People that fit in darkness, and in the shadow of death, whom the daystar from on high did never yet rise upon? Does any say? But what good does the Gospel,
the Jews might have said the same thing, yet Moses crieth out, Deut. 4.8. What Nation is there so great, who hath God so nigh unto them as the Lord your God is to you in all things? That hath Statutes and Judgments so righteous? Again (as I have oft told you) though I dare not say with some, That all men sitting under the sound of the Gospel, have a sufficiency of grace given them, that if they will, they may turn unto God and live;
the jews might have said the same thing, yet Moses cries out, Deuteronomy 4.8. What nation is there so great, who hath God so High unto them as the Lord your God is to you in all things? That hath Statutes and Judgments so righteous? Again (as I have oft told you) though I Dare not say with Some, That all men sitting under the found of the Gospel, have a sufficiency of grace given them, that if they will, they may turn unto God and live;
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yet I do think that there is such a sufficiency of Light, and means, that if men will do what in them lies, God will not be wanting to them in his effectual Grace;
yet I do think that there is such a sufficiency of Light, and means, that if men will do what in them lies, God will not be wanting to them in his effectual Grace;
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when the Gospel hath been long in a place, faithfully preached, it is much to be feared, that God hath had mercy in that place, upon as many Souls of that Age, as he will have mercy.
when the Gospel hath been long in a place, faithfully preached, it is much to be feared, that God hath had mercy in that place, upon as many Souls of that Age, as he will have mercy.
But this is but a Digression, we have reason to adore God for his free mercy to us in giving us the Gospel, the faithful and powerful preaching under the Gospel, many may and do perish,
But this is but a Digression, we have reason to adore God for his free mercy to us in giving us the Gospel, the faithful and powerful preaching under the Gospel, many may and do perish,
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Now whence is it, that the rain of the Gospel falleth upon one City, not upon another? Upon one Country, not upon another? That some Nations have not so much as the sound of it, the feet of them which bring the glad tidings of Peace, come not amongst them:
Now whence is it, that the rain of the Gospel falls upon one city, not upon Another? Upon one Country, not upon Another? That Some nations have not so much as the found of it, the feet of them which bring the glad tidings of Peace, come not among them:
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In other places the Word of God is preached faithfully, and powerfully; so that the Kingdom of Heaven suffereth violence, and the violent take it by force;
In other places the Word of God is preached faithfully, and powerfully; so that the Kingdom of Heaven suffers violence, and the violent take it by force;
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Men are compelled to come in. This difference, in the external ministration (which let me tell you, hath no small influence upon the eternal concern, and interest of men;
Men Are compelled to come in. This difference, in the external ministration (which let me tell you, hath no small influence upon the Eternal concern, and Interest of men;
for God doth not ordinarily work by way of miracle, and heal the eyes of the blind, with Clay, and Spittle ) is fountain'd only in the free-will, and Grace of God.
for God does not ordinarily work by Way of miracle, and heal the eyes of the blind, with Clay, and Spittle) is fountained only in the freewill, and Grace of God.
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Ʋse 2. But I trust I speak to some, who have tasted further of the mercy and Grace of God, than receiving the general Dispensation of the Gospel with their outward ears.
Ʋse 2. But I trust I speak to Some, who have tasted further of the mercy and Grace of God, than receiving the general Dispensation of the Gospel with their outward ears.
or shall be made a partaker of it, the great lesson of humility. The Apostle, Rom. 3.27. giveth this as the reason, why God hath setled the justification of a Sinner, upon a bottom of free Grace;
or shall be made a partaker of it, the great Lesson of humility. The Apostle, Rom. 3.27. gives this as the reason, why God hath settled the justification of a Sinner, upon a bottom of free Grace;
upon this Argument, the Apostle exhorteth the Gentiles, not to boast against the Jews, Rom. 11.22. Behold the goodness, and the severity of God (saith he) to those who abide in their unbelief, severity;
upon this Argument, the Apostle exhorteth the Gentiles, not to boast against the jews, Rom. 11.22. Behold the Goodness, and the severity of God (Says he) to those who abide in their unbelief, severity;
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why dost thou glory, as if thou hadst not received it? It is nothing but the will of God, that hath made a difference betwixt thee, and the vilest Sinner breathing;
why dost thou glory, as if thou Hadst not received it? It is nothing but the will of God, that hath made a difference betwixt thee, and the Vilest Sinner breathing;
3. Lastly, this calleth upon all of you who have tasted of this free and unaccountable Grace, to live a distinguishing life and conversation. There is a Generation that fancyeth that the Doctrine of Free-Grace, opens a door to Liberty.
3. Lastly, this calls upon all of you who have tasted of this free and unaccountable Grace, to live a distinguishing life and Conversation. There is a Generation that fancyeth that the Doctrine of Free-Grace, Opens a door to Liberty.
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It is but the old Cavil, in Saint Pauls time, there were those that thus accused the Doctrine of Free-Grace, as if it gave men a liberty to go on in sin;
It is but the old Cavil, in Saint Paul's time, there were those that thus accused the Doctrine of Free-Grace, as if it gave men a liberty to go on in since;
How shall we (saith the Apostle) who are dead unto sin, live any longer therein? Special distinguishing, Free-Grace both deadneth the Soul to Sin, and inflameth the Soul with a love to God, who hath made the Soul to differ;
How shall we (Says the Apostle) who Are dead unto since, live any longer therein? Special distinguishing, Free-Grace both deadneth the Soul to since, and inflames the Soul with a love to God, who hath made the Soul to differ;
What can possibly be imagined to have a greater, and lay an higher obligation upon the Soul, to all manner of holiness in conversation, to perfect holiness in the fear of the Lord, as the Apostle speaketh.
What can possibly be imagined to have a greater, and lay an higher obligation upon the Soul, to all manner of holiness in Conversation, to perfect holiness in the Fear of the Lord, as the Apostle speaks.
and Soveraignty over the works of his hands; 'tis another thing for God agere secundum jus absolutum, to act according to his Soveraignty, and absolute power:
and Sovereignty over the works of his hands; it's Another thing for God agere secundum jus Absolute, to act according to his Sovereignty, and absolute power:
but whether by a meer negative, or positive Decree; whether upon consideration of sin, or no, are points I am not at all concerned to interest my self in;
but whither by a mere negative, or positive decree; whither upon consideration of since, or no, Are points I am not At all concerned to Interest my self in;
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having all along restrained my discourse to the motions of Actual Providence: and certain it is, that God in those Dispensations, doth punish none either here,
having all along restrained my discourse to the motions of Actual Providence: and certain it is, that God in those Dispensations, does Punish none either Here,
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God may take them off, to deliver them from an evil to come, as in the case of Abijam the Son of Jeroboam. God may punish his people with afflictions of this Life,
God may take them off, to deliver them from an evil to come, as in the case of Abijah the Son of Jeroboam. God may Punish his people with afflictions of this Life,
which hath made some so clamour against them, as having asserted God to be the Author of Sin. For God to be the Author of punishments, is no stain to his Glory;
which hath made Some so clamour against them, as having asserted God to be the Author of Sin. For God to be the Author of punishments, is no stain to his Glory;
But whether the Sin of their Progenitors who had the Gospel, and sinned it away, which to me seemeth a little hard; (for I can hardly be brought to agree, that God for the sins of Relations punisheth their Correlates in Spiritual things.) Or that prodigious sinning, which they are guilty of;
But whither the since of their Progenitors who had the Gospel, and sinned it away, which to me seems a little hard; (for I can hardly be brought to agree, that God for the Sins of Relations Punisheth their Correlates in Spiritual things.) Or that prodigious sinning, which they Are guilty of;
not living up to what may by them, by their natural Light be seen of God; (for the Apostle, Rom. 1. gives you a true Copy of the lives of all Heathens) is not so easie to determine.
not living up to what may by them, by their natural Light be seen of God; (for the Apostle, Rom. 1. gives you a true Copy of the lives of all heathens) is not so easy to determine.
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But I say, there may be some particular instances, as to which it may be hard for us to assign what particular sins God so securely proceedeth against the Nations, Families, or Persons for:
But I say, there may be Some particular instances, as to which it may be hard for us to assign what particular Sins God so securely Proceedeth against the nations, Families, or Persons for:
The Apostle telleth us, Rom. 2.14, That when the Gentiles, which have not the Law, do by nature the things which are contained in the Law, they are a Law to themselves.
The Apostle Telleth us, Rom. 2.14, That when the Gentiles, which have not the Law, do by nature the things which Are contained in the Law, they Are a Law to themselves.
we do believe that God hath mercy upon some such Souls, but how God worketh in them these habits of grace, which are necessary according to the ordinary rule;
we do believe that God hath mercy upon Some such Souls, but how God works in them these habits of grace, which Are necessary according to the ordinary Rule;
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both as to the doing of Good, and the avoiding of sin; to whom God denied his special, and effectual grace: Christ Mat. 21.32. Layeth this to the Jews charge, That when they had heard John, they repented not afterward, that they might believe:
both as to the doing of Good, and the avoiding of since; to whom God denied his special, and effectual grace: christ Mathew 21.32. Layeth this to the jews charge, That when they had herd John, they repented not afterwards, that they might believe:
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Having thus far opened the Proposition, I shall only give you Two Reasons of it. 1. First, That no imputation might be laid upon an holy, a most holy God:
Having thus Far opened the Proposition, I shall only give you Two Reasons of it. 1. First, That no imputation might be laid upon an holy, a most holy God:
another to have five Talents, the advantage of Gospel-light, and the ordinary means of grace; a third to have ten Talents, effectual grace superadded to both these:
Another to have five Talents, the advantage of Gospel light, and the ordinary means of grace; a third to have ten Talents, effectual grace superadded to both these:
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2. Secondly, God hath so ordered it, That the sinner shall be inexcusable: It is but reasonable, that the holy God should so dispense out his punishments by the hand of Providence, that a sinner should be without excuse; this the Scripture lets us know once and again.
2. Secondly, God hath so ordered it, That the sinner shall be inexcusable: It is but reasonable, that the holy God should so dispense out his punishments by the hand of Providence, that a sinner should be without excuse; this the Scripture lets us know once and again.
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In the Parable it is said, That he who was turned out from the Wedding-feast for want of the Wedding-garment, was speechless; he was without an Apology, he had nothing to say for himself. So Rom. 1.20. Then they are without excuse. So Rom. 2.1. Therefore thou art inexcusable, O man:
In the Parable it is said, That he who was turned out from the Wedding-feast for want of the wedding garment, was speechless; he was without an Apology, he had nothing to say for himself. So Rom. 1.20. Then they Are without excuse. So Rom. 2.1. Therefore thou art inexcusable, Oh man:
That God doth not condemn any out of meer Prerogative, or because he will, (whatever he might do, vi absoluti juris ) every sinner must stop his mouth,
That God does not condemn any out of mere Prerogative, or Because he will, (whatever he might do, vi absoluti Juris) every sinner must stop his Mouth,
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dispensations of mercy and judgment, are both Gods work: But the one is his Natural work, the other is his strange work, Isa. 28.21. Gods workings in the methods of his grace, are, ex mero suo motu & beneplacito, they meerly flow from the nature of God, without any meritorious cause in the creature;
dispensations of mercy and judgement, Are both God's work: But the one is his Natural work, the other is his strange work, Isaiah 28.21. God's workings in the methods of his grace, Are, ex mero Sue motu & beneplacito, they merely flow from the nature of God, without any meritorious cause in the creature;
but he never dealeth out punishments, but there is some cause in the creature, something which moveth him to proceed and deal in such a manner, and meriteth such a punishment:
but he never deals out punishments, but there is Some cause in the creature, something which moves him to proceed and deal in such a manner, and merits such a punishment:
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He saveth Souls because he is gracious, he condemneth sinners because he is righteous, cum largitur gratiam per misericordiam hoc fit, cum negat, per judicium, saith Nieremberg, wrath is not declared, saith he,
He Saveth Souls Because he is gracious, he Condemneth Sinners Because he is righteous, cum largitur gratiam per misericordiam hoc fit, cum negate, per judicium, Says Nieremberg, wrath is not declared, Says he,
when-as there are no Divines in the world, but think it, not only blasphemy, but nonsense, to talk of God as the Author of sin; which must be an action contrary to the will, liking,
When-as there Are no Divines in the world, but think it, not only blasphemy, but nonsense, to talk of God as the Author of since; which must be an actium contrary to the will, liking,
and whatsoever is absolute and Soveraign right, his Law, from which he never varieth, in the motions of his Providence, is, The soul that sinneth shall die.
and whatsoever is absolute and Sovereign right, his Law, from which he never varieth, in the motions of his Providence, is, The soul that Sinneth shall die.
as to the method of Gods proceedings in his actual Providence? Papists, Arminians, Calvinists, all are agreed, That the wages of sin is death, The soul that sinneth shall die:
as to the method of God's proceedings in his actual Providence? Papists, Arminians, Calvinists, all Are agreed, That the wages of since is death, The soul that Sinneth shall die:
Only it seems they are not agreed, as to the Nature, and Attributes, and Prerogatives of God. Those Divines whom they call Calvinists, must assert God to have the same Power over his creatures, which a Potter hath over the clay:
Only it seems they Are not agreed, as to the Nature, and Attributes, and Prerogatives of God. Those Divines whom they call Calvinists, must assert God to have the same Power over his creatures, which a Potter hath over the clay:
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If God (say they) hath not given to all men a power to repent, and to believe, how shall he be righteous in the condemning of Sinners? There is no consequence at all in this,
If God (say they) hath not given to all men a power to Repent, and to believe, how shall he be righteous in the condemning of Sinners? There is no consequence At all in this,
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One of these sinners, leaveth off his leud courses, falls to an external Discipline, readeth the Word, heareth the Word of God, applyeth himself to God by Prayer, beggeth of God an heart to repent, and to believe his Gospel:
One of these Sinners, Leaveth off his lewd courses, falls to an external Discipline, readeth the Word, hears the Word of God, Applieth himself to God by Prayer, beggeth of God an heart to Repent, and to believe his Gospel:
God giveth them not to him, he dieth in his impenitency and unbelief: God throweth him into Hell, for his not repenting, not believing, according to his Word.
God gives them not to him, he Dieth in his impenitency and unbelief: God throweth him into Hell, for his not repenting, not believing, according to his Word.
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Is there any unrighteousness with God in this case, more than in the Fathers dealing with the Child, upon the former Supposition? What pretence is there for it? The Sinner, you will say, could not repent, could not believe, without the special Grace of God, which was never given him.
Is there any unrighteousness with God in this case, more than in the Father's dealing with the Child, upon the former Supposition? What pretence is there for it? The Sinner, you will say, could not Repent, could not believe, without the special Grace of God, which was never given him.
To him that hath shall be given ((saith our Saviour) that is, to him that hath, and useth, and proveth what Gifts and Graces he hath as he ought to do, shall be given more Grace.
To him that hath shall be given ((Says our Saviour) that is, to him that hath, and uses, and Proves what Gifts and Graces he hath as he ought to do, shall be given more Grace.
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Ʋse 4. In the last place, let me apply this discourse, by way of Exhortation, it will afford matter of Exhortation. 1. To the people of God. 2. To the men of the World, those I mean that are not yet converted unto God. 1. To Gods People.
Ʋse 4. In the last place, let me apply this discourse, by Way of Exhortation, it will afford matter of Exhortation. 1. To the people of God. 2. To the men of the World, those I mean that Are not yet converted unto God. 1. To God's People.
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I hope it is the portion of many of you to whom I am speaking, you are not yet got up to the new Hierusalem, but you are in the right way that leadeth thereunto.
I hope it is the portion of many of you to whom I am speaking, you Are not yet god up to the new Jerusalem, but you Are in the right Way that leads thereunto.
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how often yet is our Salvation from God? We are every day destroying our selves, we lye down with sin enough to justify God in destroying us before the Morning;
how often yet is our Salvation from God? We Are every day destroying our selves, we lie down with since enough to justify God in destroying us before the Morning;
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you are Creatures ordained to Eternity, when you dye, you dye not like brute-Beasts; Death will not determine your beings, you shall be either Eternally happy, or Eternally miserable:
you Are Creatures ordained to Eternity, when you die, you die not like brute-Beasts; Death will not determine your beings, you shall be either Eternally happy, or Eternally miserable:
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The one is that of St. Peters, Acts 2.31. Repent and be Baptized; another is that of St. Paul, Acts 16.31. Believe in the Lord Jesus Christ, and thou shalt be saved.
The one is that of Saint Peter's, Acts 2.31. repent and be Baptised; Another is that of Saint Paul, Acts 16.31. Believe in the Lord jesus christ, and thou shalt be saved.
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Still, you will say, But is not Faith the gift of God? Have we a power to believe? We Answer, No, It must be given to men on the behalf of Christ to believe;
Still, you will say, But is not Faith the gift of God? Have we a power to believe? We Answer, No, It must be given to men on the behalf of christ to believe;
But cannot you read the Word of God? Cannot you come and hear the Word preached? When you have heard it, Cannot you meditate therein? Cannot you apply your souls to the Word,
But cannot you read the Word of God? Cannot you come and hear the Word preached? When you have herd it, Cannot you meditate therein? Cannot you apply your Souls to the Word,
though it be Gods work to apply the Word to your souls, and make it to dwell in you? Cannot you beg of God a power to believe? God will not be wanting to that soul, that is not first wanting to it self.
though it be God's work to apply the Word to your Souls, and make it to dwell in you? Cannot you beg of God a power to believe? God will not be wanting to that soul, that is not First wanting to it self.
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1. That you would not give your self a liberty, and let your selves loose to do things contrary to the Law of God, wherein you might restrain your selves.
1. That you would not give your self a liberty, and let your selves lose to do things contrary to the Law of God, wherein you might restrain your selves.
I am upon the last head, upon which I propounded to speak to some appearing difficulties, viz. Gods unequal dispensations of Grace, whether such as are more common, or such as are more special and saving, as a basis to this Discourse:
I am upon the last head, upon which I propounded to speak to Some appearing difficulties, viz. God's unequal dispensations of Grace, whither such as Are more Common, or such as Are more special and Saving, as a basis to this Discourse:
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The Two first of this nature, which I shall speak to, relate to Gods unequal distributions of common grace, but such as are spiritual means, in order to the obtaining of special and effectual grace;
The Two First of this nature, which I shall speak to, relate to God's unequal distributions of Common grace, but such as Are spiritual means, in order to the obtaining of special and effectual grace;
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The business of the Apostle in this excellent Epistle, is to establish the great Doctrine of the Gospel, concerning the Justification of the soul before God by the righteousness of Christ, on Gods part imputed, and reckoned to sinners;
The business of the Apostle in this excellent Epistle, is to establish the great Doctrine of the Gospel, Concerning the Justification of the soul before God by the righteousness of christ, on God's part imputed, and reckoned to Sinners;
in opposition to the Doctrine of the Doctors of the Jews, who held the Justification of the Soul by the works of the Law: In opposition to whom he had laid down his grand Proposition, Rom. 1.17. That the righteousness of God is revealed from faith to faith:
in opposition to the Doctrine of the Doctors of the jews, who held the Justification of the Soul by the works of the Law: In opposition to whom he had laid down his grand Proposition, Rom. 1.17. That the righteousness of God is revealed from faith to faith:
That is, That righteousness wherein a Soul another day, must stand just and righteous before God, is not a righteousness of our own, arising from our performance of the Law;
That is, That righteousness wherein a Soul Another day, must stand just and righteous before God, is not a righteousness of our own, arising from our performance of the Law;
His first Argument by which he proveth this, is, obvious to any considerate Reader: If any be justified by works, they must either be the Gentiles, or the Jews; but neither are the works of the Gentiles, such, as will justifie them:
His First Argument by which he Proves this, is, obvious to any considerate Reader: If any be justified by works, they must either be the Gentiles, or the jews; but neither Are the works of the Gentiles, such, as will justify them:
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From Vers. 11. He taketh away all pretence of Justification by works, both from the Jews and from the Gentiles: For the Gentiles, he saith, they had not the Law;
From Vers. 11. He Takes away all pretence of Justification by works, both from the jews and from the Gentiles: For the Gentiles, he Says, they had not the Law;
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so others perish having not the Law and Word of God, nor the outward and ordinary means which God hath appointed in order to the obtaining of eternal life and salvation. 2. In both these dispensations God is just,
so Others perish having not the Law and Word of God, nor the outward and ordinary means which God hath appointed in order to the obtaining of Eternal life and salvation. 2. In both these dispensations God is just,
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2. Secondly, Neither is the Question about the sufficiency of external means as to all those to whom the Gospel is preached, and who have the Scriptures;
2. Secondly, Neither is the Question about the sufficiency of external means as to all those to whom the Gospel is preached, and who have the Scriptures;
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as is sufficient for the manifestation of the Glory and Justice of God, which is the great end which God aimeth at in all his dispensations of Providence.
as is sufficient for the manifestation of the Glory and justice of God, which is the great end which God aimeth At in all his dispensations of Providence.
and discipline in the world, in humane Societies; and as will render men inexcusable before God, Rom. 2.1. 5. Lastly, We do grant that there is a sufficiency of grace given to many that live in the world, even to as many as God hath fore-ordained to eternal life:
and discipline in the world, in humane Societies; and as will render men inexcusable before God, Rom. 2.1. 5. Lastly, We do grant that there is a sufficiency of grace given to many that live in the world, even to as many as God hath foreordained to Eternal life:
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We do judg, that as the Heathens, who have not heard of Christ, nor had the Gospel preached unto them, have not a sufficiency in respect of outward, ordinary means;
We do judge, that as the heathens, who have not herd of christ, nor had the Gospel preached unto them, have not a sufficiency in respect of outward, ordinary means;
so neither those who have the Scriptures, and Ordinances of God, have a sufficiency of grace while they want the internal effectual operation of the Spirit of God.
so neither those who have the Scriptures, and Ordinances of God, have a sufficiency of grace while they want the internal effectual operation of the Spirit of God.
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those indeed who have the Gospel published to them, may be said to have a sufficiency in respect of external means. This we affirm, upon these grounds.
those indeed who have the Gospel published to them, may be said to have a sufficiency in respect of external means. This we affirm, upon these grounds.
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The External means is the holy Scriptures, and the preaching of them; they are those which are able to to make the man of God, (as Apostle tells us) wise unto Salvation: And how shall they believe, (saith the Apostle, Rom. 10.) on him of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent? The Apostle is there, discoursing of the ordinary means of Salvation:
The External means is the holy Scriptures, and the preaching of them; they Are those which Are able to to make the man of God, (as Apostle tells us) wise unto Salvation: And how shall they believe, (Says the Apostle, Rom. 10.) on him of whom they have not herd? And how shall they hear without a Preacher? And how shall they Preach except they be sent? The Apostle is there, discoursing of the ordinary means of Salvation:
you see, that is fixed in the word, for that is, that which is to be heard, and the Preaching of the word. So that what secret way soever, God may have to reveal himself,
you see, that is fixed in the word, for that is, that which is to be herd, and the Preaching of the word. So that what secret Way soever, God may have to reveal himself,
those therefore that will maintain a sufficiency of means, must make the works of God, and the view of them, and conclusions, which men may make by their Natural light and reason from them, a sufficient means, to give a man the knowledg of God,
those Therefore that will maintain a sufficiency of means, must make the works of God, and the view of them, and conclusions, which men may make by their Natural Light and reason from them, a sufficient means, to give a man the knowledge of God,
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This is indeed a new Doctrine in our Nation, but it is but a Transcript, of what the Socinians, and Arminians, have long since said, That the Gentiles were saved by a Faith in God, believing, That God is, and that he is a rewarder of those that seek him:
This is indeed a new Doctrine in our nation, but it is but a Transcript, of what the socinians, and Arminians, have long since said, That the Gentiles were saved by a Faith in God, believing, That God is, and that he is a rewarder of those that seek him:
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By a Faith only apprehending things remote from humane sense (as some amongst us Phrase it now, but translating Bertius ) and after the same rate speak the Socinians, generally denying Faith in Christ necessary to Salvation, and making only a Faith in God necessary;
By a Faith only apprehending things remote from humane sense (as Some among us Phrase it now, but translating Bertius) and After the same rate speak the socinians, generally denying Faith in christ necessary to Salvation, and making only a Faith in God necessary;
But upon that Hypothesis, That the Preaching of the Gospel is the ordinary External means, it cannot be said, That God hath given to all means sufficient. 2. But Secondly,
But upon that Hypothesis, That the Preaching of the Gospel is the ordinary External means, it cannot be said, That God hath given to all means sufficient. 2. But Secondly,
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that is not given to all, for then all would be saved, (but of that more, by and by.) There are those that think every man hath a sufficiency of inward Spiritual means, who liveth under the preaching of the Gospel.
that is not given to all, for then all would be saved, (but of that more, by and by.) There Are those that think every man hath a sufficiency of inward Spiritual means, who lives under the preaching of the Gospel.
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No. The same Song is sung by Smalcius, Socinus, Ostorodius, and the Arminians, generally say the same thing, the business is they make no more necessary,
No. The same Song is sung by Smalcius, Socinus, Ostorodius, and the Arminians, generally say the same thing, the business is they make no more necessary,
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that supposed, they say, Man hath in his own will, a power to believe, repent, &c. But the Scripture tels us, It is given to us on the behalf of Christ to believe;
that supposed, they say, Man hath in his own will, a power to believe, Repent, etc. But the Scripture tells us, It is given to us on the behalf of christ to believe;
now most certain it is, that if there be any such operation of the Spirit necessary, all men have not a sufficiency of means: If we be not sufficient of our selves, to think one good thought, as the Apostle tels us:
now most certain it is, that if there be any such operation of the Spirit necessary, all men have not a sufficiency of means: If we be not sufficient of our selves, to think one good Thought, as the Apostle tells us:
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and Spiritually good? For those that sit under the preaching of the Gospel, they have all the same moral Suasion; they have all the same rational powers, and faculties;
and Spiritually good? For those that fit under the preaching of the Gospel, they have all the same moral Suasion; they have all the same rational Powers, and faculties;
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another Fountain of good besides God, which is plainly to contradict the Scripture, which every where maketh God the Fountain of life, and of all good.
Another Fountain of good beside God, which is plainly to contradict the Scripture, which every where makes God the Fountain of life, and of all good.
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2. Secondly, How is it possible, that all should have sufficient grace, but that all must be saved? God telleth St. Paul, 2 Cor. 12.9. My grace shall be sufficient for thee;
2. Secondly, How is it possible, that all should have sufficient grace, but that all must be saved? God Telleth Saint Paul, 2 Cor. 12.9. My grace shall be sufficient for thee;
was it possible, after that promise, he should have been overborne, or overcome with his temptation? I would ask for what this pretended grace, given to all should be sufficient? Will they say for Salvation? How can any be said, to have a sufficiency of grace to save them, who yet are not saved,
was it possible, After that promise, he should have been overborne, or overcome with his temptation? I would ask for what this pretended grace, given to all should be sufficient? Will they say for Salvation? How can any be said, to have a sufficiency of grace to save them, who yet Are not saved,
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and woman, hath a reasonable Soul; (that is not denied) and that is naturally endued, with power enough, to do whatsoever Spiritual action God hath required of man, in order to his obtaining Salvation;
and woman, hath a reasonable Soul; (that is not denied) and that is naturally endued, with power enough, to do whatsoever Spiritual actium God hath required of man, in order to his obtaining Salvation;
Those who restrain sufficiency of grace, to those who have the Gospel preached to them, tell us plainly, That the word preached, is the instrument, the consummatory instrument of God for our Faith, conversion, &c. And deny that in the business of conversion, the holy Spirit putteth forth any other power;
Those who restrain sufficiency of grace, to those who have the Gospel preached to them, tell us plainly, That the word preached, is the Instrument, the consummatory Instrument of God for our Faith, conversion, etc. And deny that in the business of conversion, the holy Spirit putteth forth any other power;
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especially, considering that Faith is nothing else, but an obedience to the commands of Christ; and this is the very form and essence of Faith, Socin. fragm. de Just.
especially, considering that Faith is nothing Else, but an Obedience to the commands of christ; and this is the very from and essence of Faith, Socinian. fragm. the Just.
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because they believe nothing of what we call grace, viz. A particular internal influence and operation of the holy Spirit, begetting in us a lively Faith in Jesus Christ necessary to any;
Because they believe nothing of what we call grace, viz. A particular internal influence and operation of the holy Spirit, begetting in us a lively Faith in jesus christ necessary to any;
Now certainly in the Gospel, and the preaching of it, there is only a proposition of things to be believed, and done, and arguments used to perswade the belief or doing of them;
Now Certainly in the Gospel, and the preaching of it, there is only a proposition of things to be believed, and done, and Arguments used to persuade the belief or doing of them;
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so persuaded, and argued? We say it is not of our selves, it is the gift of God; and it is given to them, who believe, on the behalf of Christ to believe, Phil. 1.29.
so persuaded, and argued? We say it is not of our selves, it is the gift of God; and it is given to them, who believe, on the behalf of christ to believe, Philip 1.29.
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surely all habits of grace since the fall, are Supernatural habits, we must be taught of God, to love God, and to love one another; to fear God, to delight, or to hope in him;
surely all habits of grace since the fallen, Are Supernatural habits, we must be taught of God, to love God, and to love one Another; to Fear God, to delight, or to hope in him;
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whether Adam had not a power in innocency to do whatsoever was necessary, in order to the obtaining of everlasting Salvation? If God doth not give now to every man such a sufficiency of power, and Spiritual assistance;
whither Adam had not a power in innocency to do whatsoever was necessary, in order to the obtaining of everlasting Salvation? If God does not give now to every man such a sufficiency of power, and Spiritual assistance;
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2. Especially considering, that God hath given unto all such a sufficiency of external means, as is sufficient to render them without excuse. This the Apostle expresly saith, Rom. 2.1.
2. Especially considering, that God hath given unto all such a sufficiency of external means, as is sufficient to render them without excuse. This the Apostle expressly Says, Rom. 2.1.
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how should I obey that Law which I never saw, nor heard of? Again, shall not another say? Lord, I did indeed hear of a Saviour, the Scripture I read, I beard,
how should I obey that Law which I never saw, nor herd of? Again, shall not Another say? Lord, I did indeed hear of a Saviour, the Scripture I read, I beard,
This is what the Apostle giveth in plea for God, concerning the Heathen, Rom. 1.18, 21. The wrath of God, saith he, is revealed against the ungodliness, and unrighteousness of men;
This is what the Apostle gives in plea for God, Concerning the Heathen, Rom. 1.18, 21. The wrath of God, Says he, is revealed against the ungodliness, and unrighteousness of men;
for saith he, That which may be known of God, is manifested in them, for God hath shewed it to them, v. 21. Because when they knew God, they glorified him not as God, neither were thankful,
for Says he, That which may be known of God, is manifested in them, for God hath showed it to them, v. 21. Because when they knew God, they glorified him not as God, neither were thankful,
a light which will shew them there is a God, and discover to them, that this God is Eternal and powerful. So that (saith the Apostle) they are without excuse, because, that when they knew God, they glorified, him not as God,
a Light which will show them there is a God, and discover to them, that this God is Eternal and powerful. So that (Says the Apostle) they Are without excuse, Because, that when they knew God, they glorified, him not as God,
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you will say, but it is God that must give a power to repent, he gave unto Gentiles, repentance unto life. I answer, repentance is taken either more largely, or more strictly.
you will say, but it is God that must give a power to Repent, he gave unto Gentiles, Repentance unto life. I answer, Repentance is taken either more largely, or more strictly.
but he doth neither of these, his wrath will indeed one day be revealed against them, to whom Christ and his Gospel were never revealed, to whom grace sufficient to bring them to Heaven,
but he does neither of these, his wrath will indeed one day be revealed against them, to whom christ and his Gospel were never revealed, to whom grace sufficient to bring them to Heaven,
now certainly, God cannot be unrighteous in punishing unrighteousness or ungodliness. If God indeed were a debtor for his grace to his creature, he might be charged with unrighteousness,
now Certainly, God cannot be unrighteous in punishing unrighteousness or ungodliness. If God indeed were a debtor for his grace to his creature, he might be charged with unrighteousness,
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why August Caesar, did not bestow gifts upon all his Courtiers in proportion with those bestowed on Maecenas? We may say of God as to all his dispensations of grace, Placuit, hoc satis est;
why August Caesar, did not bestow Gifts upon all his Courtiers in proportion with those bestowed on Maecenas? We may say of God as to all his dispensations of grace, Placuit, hoc satis est;
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Besides, if the distributions of Divine grace were equal, how should God to any shew forth the riches of his Grace? Let me but acquaint you with a passage of Augustine, upon this Argument.
Beside, if the distributions of Divine grace were equal, how should God to any show forth the riches of his Grace? Let me but acquaint you with a passage of Augustine, upon this Argument.
Is thine eye evil, because mine is good? If he shall say, and why not unto me? Here he shall hear, Who art thou, who disputest with God? Whom thou findest as to one man a bountiful giver,
Is thine eye evil, Because mine is good? If he shall say, and why not unto me? Here he shall hear, Who art thou, who Disputes with God? Whom thou Findest as to one man a bountiful giver,
1. Ʋse. In the first place, let this Caution you, against an hasty listing your selves in the Number of those, who so cry up Ʋniversal grace, and a sufficiency of the means of grace for all, both the means of purchase, and of Application; I must confess it is a plausible point,
1. Ʋse. In the First place, let this Caution you, against an hasty listing your selves in the Number of those, who so cry up Ʋniversal grace, and a sufficiency of the means of grace for all, both the means of purchase, and of Application; I must confess it is a plausible point,
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but as smooth and plausible as it appeareth, take heed of too hasty imbracing it: it leadeth to strange notions in Divinity, as you may partly learn from this discourse;
but as smooth and plausible as it appears, take heed of too hasty embracing it: it leads to strange notions in Divinity, as you may partly Learn from this discourse;
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the maintaining, ordinatam sufficientiam, an ordained sufficiency (for we are not now speaking of the value of the merits of the blood of Christ in it self) in the Death of Christ,
the maintaining, ordinatam sufficientiam, an ordained sufficiency (for we Are not now speaking of the valve of the merits of the blood of christ in it self) in the Death of christ,
And that any Christians may be saved without any special operation of the Spirit of grace, indeed without any grace at all, taken in a strict, and proper sence:
And that any Christians may be saved without any special operation of the Spirit of grace, indeed without any grace At all, taken in a strict, and proper sense:
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for he leaveth not men without witness, giving the very Heathens fruitful times and seasons. But I am not speaking unto Heathens, you that are Christians have yet further means, though in different degrees too.
for he Leaveth not men without witness, giving the very heathens fruitful times and seasons. But I am not speaking unto heathens, you that Are Christians have yet further means, though in different Degrees too.
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I do not well understand what they mean by the light within us; but thus much is certain, that all men have a light within them, and they have a light without them.
I do not well understand what they mean by the Light within us; but thus much is certain, that all men have a Light within them, and they have a Light without them.
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All men have also a light within them, the light of Nature, and of Reason: This light (as I have shewed you) is not sufficient to shew a man the way to Heaven,
All men have also a Light within them, the Light of Nature, and of Reason: This Light (as I have showed you) is not sufficient to show a man the Way to Heaven,
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To heighten your souls apprehensions of the Divine goodness extended to you, and raise up your hearts in the high praises of God, I shall but offer Two things to your Meditation, with which I shall shut up this Discourse.
To heighten your Souls apprehensions of the Divine Goodness extended to you, and raise up your hearts in the high praises of God, I shall but offer Two things to your Meditation, with which I shall shut up this Discourse.
others may easily understand, Why not to them? because they despised the riches of his Grace, they sinned against their natural light, they lived not up to their light of Revelation.
Others may Easily understand, Why not to them? Because they despised the riches of his Grace, they sinned against their natural Light, they lived not up to their Light of Revelation.
Oh sit down alone sometimes, and say, My soul, Why should the God of grace shew mercy unto thee? Hast thou not sinned often against the very light of Nature,
O fit down alone sometime, and say, My soul, Why should the God of grace show mercy unto thee? Hast thou not sinned often against the very Light of Nature,
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and Reason? Hast thou not despised the Gospel of the Lord Jesus Christ, and trampled under foot the blood of the Son of God? What high praises of God, are high enough for every true believers heart? How precious should Christ be unto his soul? How can he ever have thoughts of God high enough,
and Reason? Hast thou not despised the Gospel of the Lord jesus christ, and trampled under foot the blood of the Son of God? What high praises of God, Are high enough for every true believers heart? How precious should christ be unto his soul? How can he ever have thoughts of God high enough,
or with his tongue sing the praises of God loud enough? How doth he stand concerned to cry out with David, Awake my glory? Oh! What manner of person should a believer be in all boliness of conversation? He can certainly never do enough for that God, who hath done so much for him,
or with his tongue sing the praises of God loud enough? How does he stand concerned to cry out with David, Awake my glory? Oh! What manner of person should a believer be in all boliness of Conversation? He can Certainly never do enough for that God, who hath done so much for him,
for that God who in the dispensations of his gracious Providence, in the execution of that purpose, hath given his Son for you, to purchase a certainty of Salvation for your Souls:
for that God who in the dispensations of his gracious Providence, in the execution of that purpose, hath given his Son for you, to purchase a certainty of Salvation for your Souls:
I Have (as you know) in this Discourse, formerly made use of this Text to found a Proposition upon, concerning the unsearchableness of the ways of Divine Providence, (for of those ways it is, that this Text speaketh) I beheld, (saith Solomon Eccl. 8.17.) all the words of God, that a man cannot find out the ways of God which are done under the Sun,
I Have (as you know) in this Discourse, formerly made use of this Text to found a Proposition upon, Concerning the Unsearchableness of the ways of Divine Providence, (for of those ways it is, that this Text speaks) I beheld, (Says Solomon Ecclesiastes 8.17.) all the words of God, that a man cannot find out the ways of God which Are done under the Sun,
This is as true, with reference to the motions of special and effectual grace, as to the workings of Providence, in its more ordinary and common motions, relating to the affairs of the World.
This is as true, with Referente to the motions of special and effectual grace, as to the workings of Providence, in its more ordinary and Common motions, relating to the affairs of the World.
and this is true as to the motions of Providence, in the distribution of special grace, as well as with reference to its motions, respecting the affairs of this life.
and this is true as to the motions of Providence, in the distribution of special grace, as well as with Referente to its motions, respecting the affairs of this life.
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I shall first Discourse shortly concerning the works of Divine Providence, in the bringing home of Souls unto himself, in the work of Conversion and Regeneration.
I shall First Discourse shortly Concerning the works of Divine Providence, in the bringing home of Souls unto himself, in the work of Conversion and Regeneration.
but sometimes he worketh one way, sometimes another; sometimes by one means, sometimes by another. For some order in this Discourse, I shall Discourse,
but sometime he works one Way, sometime Another; sometime by one means, sometime by Another. For Some order in this Discourse, I shall Discourse,
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poor souls, they will understand no other Conversion, nor Regeneration, but in Baptism; every one that is Baptized, is Regenerated. There was indeed such a thing as Conversion,
poor Souls, they will understand no other Conversion, nor Regeneration, but in Baptism; every one that is Baptised, is Regenerated. There was indeed such a thing as Conversion,
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surely conversion, or turning from Idols, and erronious Opinions, is not all that we read in Scripture of the change of the heart, and turning unto God: But in the Converting of sinners, you shall observe a great variety, chiefly remarkable in Three things.
surely conversion, or turning from Idols, and erroneous Opinions, is not all that we read in Scripture of the change of the heart, and turning unto God: But in the Converting of Sinners, you shall observe a great variety, chiefly remarkable in Three things.
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some he called early in the morning, some about the sixth hour, some about the ninth hour, some at the eleventh hour; he called them in at several hours.
Some he called early in the morning, Some about the sixth hour, Some about the ninth hour, Some At the eleventh hour; he called them in At several hours.
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The Kingdom of God is the Church of God, which properly consisteth only of such as are Saints by effectual-calling; though others that are visibly and professionally such, have that denomination, being mixed with others, who are the true members of the Lord Jesus Christ.
The Kingdom of God is the Church of God, which properly Consisteth only of such as Are Saints by effectual-calling; though Others that Are visibly and professionally such, have that denomination, being mixed with Others, who Are the true members of the Lord jesus christ.
As God had Nazarites from the womb, so he sanctifieth some from the womb; Samuel was from the very womb Dedicated to God, and accepted of God. God telleth Jeremiah, Jer. 1.5. That before he came out of the womb, he sanctified him.
As God had nazarites from the womb, so he Sanctifieth Some from the womb; Samuel was from the very womb Dedicated to God, and accepted of God. God Telleth Jeremiah, Jer. 1.5. That before he Come out of the womb, he sanctified him.
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but there separating must be understood of Gods design and purpose, for we know Paul was a blasphemer, a persecutor. But certain it is, that God calleth some very young;
but there separating must be understood of God's Design and purpose, for we know Paul was a blasphemer, a persecutor. But certain it is, that God calls Some very young;
and ver. 3. at sixteen years of age he set upon his famous reformation. It is said of Abijam, the young Son of Jeroboam, that he only of the house of Jeroboam, went to his grave in peace, because there was some good thing found in him.
and ver. 3. At sixteen Years of age he Set upon his famous Reformation. It is said of Abijah, the young Son of Jeroboam, that he only of the house of Jeroboam, went to his grave in peace, Because there was Some good thing found in him.
The age in which we have lived, hath afforded many instances of children, whose hearts we may charitably judg, from the accounts we have had of them, God had in their very childhood Regenerated, and Sanctified them.
The age in which we have lived, hath afforded many instances of children, whose hearts we may charitably judge, from the accounts we have had of them, God had in their very childhood Regenerated, and Sanctified them.
But yet, God hath made use (though more rarely) of other means: the means which God first used to the Eunuch, seems to be his reading in the Prophet Isaiah. Sometimes God made use of Providences: you read of many converted,
But yet, God hath made use (though more rarely) of other means: the means which God First used to the Eunuch, seems to be his reading in the Prophet Isaiah. Sometime God made use of Providences: you read of many converted,
I think, I have sometimes read concerning Waldus, the Father of those ancient Protestants, called the Waldenses, that the seeing of one of his companions suddenly drop down dead, was the first means of his conversion;
I think, I have sometime read Concerning Waldus, the Father of those ancient Protestants, called the Waldenses, that the seeing of one of his Sodales suddenly drop down dead, was the First means of his conversion;
we read of a great dread that fell upon People, upon the sudden death of Ananias, and Saphirah. My self have known one that would acknowledg, that his hearing of Bells Ring for persons dead, was a great means to beget serious thoughts in him, First, of turning unto God.
we read of a great dread that fell upon People, upon the sudden death of Ananias, and Sapphira. My self have known one that would acknowledge, that his hearing of Bells' Ring for Persons dead, was a great means to beget serious thoughts in him, First, of turning unto God.
It pleased God to make use of Manasses his Chains, to turn his heart; and the imprisonment of Paul, Acts 16. to convert the Goaler, and his whole Family.
It pleased God to make use of Manasses his Chains, to turn his heart; and the imprisonment of Paul, Acts 16. to convert the Goalkeeper, and his Whole Family.
3. A third observable variety, respecteth, The manner of Gods working upon Souls. It is true, in some (especially two) respects God dealeth a-like withal.
3. A third observable variety, respecteth, The manner of God's working upon Souls. It is true, in Some (especially two) respects God deals alike withal.
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all are not drawn in the like manner, some are drawn by a Silken Thred; others by Iron-Fetters: some God works upon in a more rough way, some in a more soft, and gentle way.
all Are not drawn in the like manner, Some Are drawn by a Silken Thread; Others by Iron-Fetters: Some God works upon in a more rough Way, Some in a more soft, and gentle Way.
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2. Secondly, You shall observe, That God sometimes makes his way to the heart by the head, sometimes, he begins at the heart, and by that maketh his way to the head:
2. Secondly, You shall observe, That God sometime makes his Way to the heart by the head, sometime, he begins At the heart, and by that makes his Way to the head:
my meaning is, sometimes God begins his work upon knowing persons, who have been Catechised out of the Law, and from Children have had a knowledg of the Holy Scriptures, sanctifying their first Principles to them,
my meaning is, sometime God begins his work upon knowing Persons, who have been Catechised out of the Law, and from Children have had a knowledge of the Holy Scriptures, sanctifying their First Principles to them,
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and reflecting upon their Hearts and Consciences, the notions of truth, which they have been bred up in, the Holy Spirit bringing to their remembrance, what of God they have formerly heard from Ministers, Parents, or Goverours.
and reflecting upon their Hearts and Consciences, the notions of truth, which they have been bred up in, the Holy Spirit bringing to their remembrance, what of God they have formerly herd from Ministers, Parents, or Governors.
this makes them to inquire, return and come, to seek for Spiritual knowledg as for Silver, and to dig for it, as for hidden treasure, and by following on to know the Lord, they came to know him.
this makes them to inquire, return and come, to seek for Spiritual knowledge as for Silver, and to dig for it, as for hidden treasure, and by following on to know the Lord, they Come to know him.
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Some Parents are very solicitous for the Spiritual good of their children, whetting upon them their lost condition by Nature, often minding them of Eternity,
some Parents Are very solicitous for the Spiritual good of their children, whetting upon them their lost condition by Nature, often minding them of Eternity,
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and their godly instructions, exhortations, reproofs, catechizing, &c. If we should never see grace appearing in tender years, we should conclude it in vain, during those years, to use any means with them, tending to such an end.
and their godly instructions, exhortations, reproofs, catechizing, etc. If we should never see grace appearing in tender Years, we should conclude it in vain, during those Years, to use any means with them, tending to such an end.
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He mentioneth an unfained faith that was both in his Grandmother Lois, and in his Mother Eunice, and he was perswaded in him also, in him (doubtless in great measure by their means.) God honouring their labours with the conversion of Timothy.
He mentioneth an unfeigned faith that was both in his Grandmother Lois, and in his Mother Eunice, and he was persuaded in him also, in him (doubtless in great measure by their means.) God honouring their labours with the conversion of Timothy.
I observed that amongst all the Patriarchs, which are reckoned up, Gen. 5. He of them who (before Enos ) lived the shortest time, lived 895 years, the rest lived longer, only Enoch lived but 365, about a third part of the time of the other.
I observed that among all the Patriarchs, which Are reckoned up, Gen. 5. He of them who (before Enos) lived the Shortest time, lived 895 Years, the rest lived longer, only Enoch lived but 365, about a third part of the time of the other.
You have an observation, that beautiful Children, or Children of composed serious countenances, (when very young) or such as being very young are very toward,
You have an observation, that beautiful Children, or Children of composed serious countenances, (when very young) or such as being very young Are very towards,
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how true that is I cannot say, but you shall (I believe) more certainly observe it of such who earlily have their hearts changed, and are converted unto God.
how true that is I cannot say, but you shall (I believe) more Certainly observe it of such who earlily have their hearts changed, and Are converted unto God.
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where he alloweth to any a longer life, till they come to exercise their reason, he expecteth they should keep the ordinary road to Heaven, by repentance and faith,
where he alloweth to any a longer life, till they come to exercise their reason, he Expects they should keep the ordinary road to Heaven, by Repentance and faith,
The first is that of Samuel. Samuel was to be a great Prophet, yea, and a Judge in Israel; God accordingly betimes took him unto his more special tutorage:
The First is that of Samuel. Samuel was to be a great Prophet, yea, and a Judge in Israel; God accordingly betimes took him unto his more special tutorage:
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as the Popish rabble had left. Two observations I have made upon reading the Scripture. 1. That when God had long kept some women his servants barren, they ordinarily proved the Mothers of very eminent Children.
as the Popish rabble had left. Two observations I have made upon reading the Scripture. 1. That when God had long kept Some women his Servants barren, they ordinarily proved the Mother's of very eminent Children.
Rachel, Manoahs wife, Hanna, and Elizabeth, are instances of that. 2. That God very often when he designed Persons for some eminent work, prepared them for it, by an early seizing upon their hearts, and sanctifying them from the Womb unto himself.
Rachel, Manoahs wife, Hannah, and Elizabeth, Are instances of that. 2. That God very often when he designed Persons for Some eminent work, prepared them for it, by an early seizing upon their hearts, and sanctifying them from the Womb unto himself.
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Jacob in his blessing of Reuben, Gen. 49. v. 4. hath this expression, Reuben shall not excel, because he went up unto his Fathers bed, he went up unto my Couch.
Jacob in his blessing of Reuben, Gen. 49. v. 4. hath this expression, Reuben shall not excel, Because he went up unto his Father's Bed, he went up unto my Couch.
they may come to Heaven upon their conversion, but they shall not excel in the world. I can think but of one instance in Scripture to the contrary, which is that of Saul, he was a persecutor (himself telleth us) and a blasphemer, yet received to mercy; but he saith, it was because he did it ignorantly. St. Paul 's persecution was not rooted in a malice against godliness,
they may come to Heaven upon their conversion, but they shall not excel in the world. I can think but of one instance in Scripture to the contrary, which is that of Saul, he was a persecutor (himself Telleth us) and a blasphemer, yet received to mercy; but he Says, it was Because he did it ignorantly. Saint Paul is persecution was not rooted in a malice against godliness,
There is a great deal of difference betwixt scandalous sinners: one man is prophane, and a persecutor only by a mistake, another man is so by principle. St. Paul was of the former sort:
There is a great deal of difference betwixt scandalous Sinners: one man is profane, and a persecutor only by a mistake, Another man is so by principle. Saint Paul was of the former sort:
But others now are prophane by a principle: What principle? not a principle of error in the understanding, not rightly conceiving of the truths of God:
But Others now Are profane by a principle: What principle? not a principle of error in the understanding, not rightly conceiving of the truths of God:
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they would have the strait-gate wide enough for Drunkards, Adulterers, Sabbath-breakers, Lyers, all sorts of sinners against the very light of Nature and Reason,
they would have the strait-gate wide enough for Drunkards, Adulterers, Sabbath breakers, Liars, all sorts of Sinners against the very Light of Nature and Reason,
and the most indisputed Texts of Scriptures, to enter in, and persecute all those who oppose them in this thing; (a sin under the Gospel very near to,
and the most indisputed Texts of Scriptures, to enter in, and persecute all those who oppose them in this thing; (a since under the Gospel very near to,
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and although God sometimes changeth the hearts of debauched, and prophane persons, (though seldom the hearts of persecutors from this principle) yet he rarely suffers them to excel,
and although God sometime changes the hearts of debauched, and profane Persons, (though seldom the hearts of persecutors from this principle) yet he rarely suffers them to excel,
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or to be in any eminent station, or of any remarkable note in his Church: when-as therefore he designeth any soul to any eminent station, or place in his Church,
or to be in any eminent station, or of any remarkable note in his Church: When-as Therefore he designeth any soul to any eminent station, or place in his Church,
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Hence it is that you shall observe, that Ministers, if they be leud in their lives, seldom or never do any good in their places, Ducimur praeceptis, trahimur exemplis;
Hence it is that you shall observe, that Ministers, if they be lewd in their lives, seldom or never do any good in their places, Ducimur praeceptis, trahimur exemplis;
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and when Christ had found Philip, Philip was an instrument to bring Nathaniel; and the woman of Samaria, Joh. 5. was an instrument to commend Christ to those of her City,
and when christ had found Philip, Philip was an Instrument to bring Nathaniel; and the woman of Samaria, John 5. was an Instrument to commend christ to those of her city,
and how shall they hear, without a preacher, or preach except they be sent? It is but reasonable therefore, that God having set up such an Ordinance as Preaching, and established such an order of Officers in his Church,
and how shall they hear, without a preacher, or preach except they be sent? It is but reasonable Therefore, that God having Set up such an Ordinance as Preaching, and established such an order of Officers in his Church,
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2. Yet secondly, It is also reasonable that we should understand, That God is not tyed up to any means, and know, that Conversion is Gods work, not a Ministers;
2. Yet secondly, It is also reasonable that we should understand, That God is not tied up to any means, and know, that Conversion is God's work, not a Ministers;
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as in the case of Peter, and Nathaniel: Afflictions, as in the case of Manasses: Miracles, as in the case of many, of whom you read in the Gospel, that they were converted;
as in the case of Peter, and Nathaniel: Afflictions, as in the case of Manasses: Miracles, as in the case of many, of whom you read in the Gospel, that they were converted;
3. Thirdly, God may be conceived to use the means of private instructions, and counsels for the incouragement of all persons, set in relation to others, to a faithful performance of their duties,
3. Thirdly, God may be conceived to use the means of private instructions, and Counsels for the encouragement of all Persons, Set in Relation to Others, to a faithful performance of their duties,
1. That God may commend knowledg of spiritual things to us, and (as I said before) encourage duty. We are persons whose understandings are pittifully imperfect in the things of God,
1. That God may commend knowledge of spiritual things to us, and (as I said before) encourage duty. We Are Persons whose understandings Are pitifully imperfect in the things of God,
they begin to doubt and suspect whether God hath wrought any real change in them, because they have not been in the belly of Hell, as others have been:
they begin to doubt and suspect whither God hath wrought any real change in them, Because they have not been in the belly of Hell, as Others have been:
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and because the influx and operation of the Spirit of God, is by all men (of sound judgment in the things of God) determined necessary to conversion, we are apt to think that we have nothing to do with our children,
and Because the influx and operation of the Spirit of God, is by all men (of found judgement in the things of God) determined necessary to conversion, we Are apt to think that we have nothing to do with our children,
and that bringing up youth to a knowledg of the form of sound words, is only to learn them to be Hypocrites, &c. God therefore to shew us the advantage of spiritual knowledg,
and that bringing up youth to a knowledge of the from of found words, is only to Learn them to be Hypocrites, etc. God Therefore to show us the advantage of spiritual knowledge,
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reflecting the notions of truth, which have been instilled into us while we are young upon our consciences, making that knowledg instrumental to our conversion, and eternal Salvation;
reflecting the notions of truth, which have been instilled into us while we Are young upon our Consciences, making that knowledge instrumental to our conversion, and Eternal Salvation;
and divine power, not a meer rational effect of notions imprinted upon the understanding, nor of moral Suasion, (alas these poor creatures possibly are not fit objects for such a thing;) but the finger of God is in it, who hath the hearts of all men in his hand,
and divine power, not a mere rational Effect of notions imprinted upon the understanding, nor of moral Suasion, (alas these poor creatures possibly Are not fit objects for such a thing;) but the finger of God is in it, who hath the hearts of all men in his hand,
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and usefulness of means, and also the mighty power that is put forth, in the changing of the heart by effectual grace, both which it is necessary the World should be convinced of.
and usefulness of means, and also the mighty power that is put forth, in the changing of the heart by effectual grace, both which it is necessary the World should be convinced of.
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now there may be a reasonable account also given of this difference, though we must not pretend to find out the bottome of the Divine counsels in this dispensation of his Providence.
now there may be a reasonable account also given of this difference, though we must not pretend to find out the bottom of the Divine Counsels in this Dispensation of his Providence.
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He is little read in men and women in the World, who doth not observe, that as in the earth, (of which man is made) there is a great difference of Soil, that one Soil doth more easily suck up a showre of Rain, and digest it, than others.
He is little read in men and women in the World, who does not observe, that as in the earth, (of which man is made) there is a great difference of Soil, that one Soil does more Easily suck up a shower of Rain, and digest it, than Others.
and jealousies, to doubts and suspicions, and more tenacious of grief, and sorrow,) if by the working, the Natural working of these passions, to which their Natural complexion,
and jealousies, to doubts and suspicions, and more tenacious of grief, and sorrow,) if by the working, the Natural working of these passion, to which their Natural complexion,
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You will see at the same case with them in other things exciting those passions, and unless you would suppose, that God in the conversion of such, should work miraculously,
You will see At the same case with them in other things exciting those passion, and unless you would suppose, that God in the conversion of such, should work miraculously,
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and alter their natural complexion, and constitution, it is not reasonable to suppose that it should be otherwise, it is but according to the natural workings of their Spirits, who can get off no occasions of sorrow and trouble,
and altar their natural complexion, and constitution, it is not reasonable to suppose that it should be otherwise, it is but according to the natural workings of their Spirits, who can get off no occasions of sorrow and trouble,
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Some sins do more Ʋastare & onerare conscientiam, and consequently a Christian finds it an harder matter to persuade himself that God will forgive him, than others:
some Sins do more Ʋastare & onerare conscientiam, and consequently a Christian finds it an harder matter to persuade himself that God will forgive him, than Others:
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and hence it is not at all to be wondered, that when God cometh to call home such a Soul, a Manasses, a Saul, a Mary Magdalen, &c. He makes them to feel more of his power,
and hence it is not At all to be wondered, that when God comes to call home such a Soul, a Manasses, a Saul, a Marry Magdalen, etc. He makes them to feel more of his power,
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and terrors, and keeps them at a longer distance, from any apprehensions of his love; they have more highly provoked him, and possibly been a more eminent scandal;
and terrors, and keeps them At a longer distance, from any apprehensions of his love; they have more highly provoked him, and possibly been a more eminent scandal;
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3. A third thing, which may make this variety of God Providential dealings appear unto us, not unreasonable, may be, The design which God hath upon such a converted Soul;
3. A third thing, which may make this variety of God Providential dealings appear unto us, not unreasonable, may be, The Design which God hath upon such a converted Soul;
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and that either with respect unto others, or, with respect to the carrying on of his work in his own Soul. 1. With respect unto others; when God hath a design to make some Soul eminently useful to the Souls of others.
and that either with respect unto Others, or, with respect to the carrying on of his work in his own Soul. 1. With respect unto Others; when God hath a Design to make Some Soul eminently useful to the Souls of Others.
and blesseth God, 2 Cor. 11.4. Who (saith he) comforteth us in all tribulation, that we may be able to comfort those which are in any trouble, by the comfort wherewith we our selves are comforted of God.
and Blesses God, 2 Cor. 11.4. Who (Says he) comforts us in all tribulation, that we may be able to Comfort those which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God.
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It is said of Luther, that he was wont to say, that Three things make a Divine, Temptations, Meditation and Prayers. Luther was himself a man of great temptations,
It is said of Luther, that he was wont to say, that Three things make a Divine, Temptations, Meditation and Prayers. Luther was himself a man of great temptations,
No knowledg is like experimental knowledg, none knoweth either how to sympathize with, or how to succor those that are under temptations, desertions, or any Soul-troubles,
No knowledge is like experimental knowledge, none Knoweth either how to sympathise with, or how to succour those that Are under temptations, desertions, or any Soul-troubles,
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and relief of others under Soul-troubles and afflictions, he often first brings themselves under them, and supports and comforts them, then they know how to speak a word in season,
and relief of Others under Soul-troubles and afflictions, he often First brings themselves under them, and supports and comforts them, then they know how to speak a word in season,
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how to comfort and relieve. 2. Again, God may be conceived reasonably to do it, upon a gracious design, in order to carrying on of his work in their own Souls:
how to Comfort and relieve. 2. Again, God may be conceived reasonably to do it, upon a gracious Design, in order to carrying on of his work in their own Souls:
we know not what manner of Spirit we are of, God knoweth all our tempers, seeth all our inclinations and dispositions. 1. I have told you that some persons are more complexioned to some sins than others.
we know not what manner of Spirit we Are of, God Knoweth all our tempers, sees all our inclinations and dispositions. 1. I have told you that Some Persons Are more complexioned to Some Sins than Others.
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for who can by searching find out God, who can find out the Almighty unto perfection? we must say such knowledg is too wonderful for us, but only to shew you, that this various way of Gods dealing with Souls, whom he intendeth to bring to Heaven, is not such,
for who can by searching find out God, who can find out the Almighty unto perfection? we must say such knowledge is too wondered for us, but only to show you, that this various Way of God's dealing with Souls, whom he intends to bring to Heaven, is not such,
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The conversion of the Soul lyeth in the change of the heart; (I would not with any trust to Baptismal conversion, or regeneration ) If the heart be changed,
The conversion of the Soul lies in the change of the heart; (I would not with any trust to Baptismal conversion, or regeneration) If the heart be changed,
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no markes of profaneness, or impiety towards God, nor of unrighteousness toward man, but he appeareth to us one, who herein exercised himself, to keep a good conscience both toward God,
no marks of profaneness, or impiety towards God, nor of unrighteousness towards man, but he appears to us one, who herein exercised himself, to keep a good conscience both towards God,
yet we ought not in this case to judge, or to condemn our selves, Gods ways are not alike with every Soul. Its work in the effect (as to the main) is alike,
yet we ought not in this case to judge, or to condemn our selves, God's ways Are not alike with every Soul. Its work in the Effect (as to the main) is alike,
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Ʋse 2. In the Second place, what you have heard affordeth great encouragement to every Soul under any circumstance to turn unto God, that it may live, and not dye.
Ʋse 2. In the Second place, what you have herd affords great encouragement to every Soul under any circumstance to turn unto God, that it may live, and not die.
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if it be towards Evening with you, that you have nothing to do, but to repent and dye, singing the Song of old Simeon. Now Lord, let thy servant depart in peace,
if it be towards Evening with you, that you have nothing to do, but to Repent and die, singing the Song of old Simeon. Now Lord, let thy servant depart in peace,
Ʋse 3. Lastly (and with that I shall shut up this discourse.) This speaketh aloud unto all such as have the charge of others, as Parents, Masters, Tutors,
Ʋse 3. Lastly (and with that I shall shut up this discourse.) This speaks aloud unto all such as have the charge of Others, as Parents, Masters, Tutors,
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see what an ingagement lyeth upon you to bring up your Children, to Reading the word, Catechizing, to bring them to hear faithful Preachers, sow the seeds of Spiritual learning,
see what an engagement lies upon you to bring up your Children, to Reading the word, Catechizing, to bring them to hear faithful Preachers, sow the seeds of Spiritual learning,
God sometimes in the conversion of sinners maketh his way to their hearts by their heads, sanctifying notions of truth dropt into Souls of persons in their tender years,
God sometime in the conversion of Sinners makes his Way to their hearts by their Heads, sanctifying notions of truth dropped into Souls of Persons in their tender Years,
O let it not be said of you as it was said of Herod, (upon occasion of the killing of his own Child amongst the rest of the Infants) That it was better to be Herods Hog, than his Child.
O let it not be said of you as it was said of Herod, (upon occasion of the killing of his own Child among the rest of the Infants) That it was better to be Herods Hog, than his Child.
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an easie argumentation will conclude, that Gods dispensations of special grace by the hand of his Providence, must needs be the effects of infinite wisdom,
an easy argumentation will conclude, that God's dispensations of special grace by the hand of his Providence, must needs be the effects of infinite Wisdom,
and turned from sin unto God, in which work the Soul is meerly passive. I come now to speak to those dispensations of Spiritual grace, wherein the Soul is not meerly passive, but active;
and turned from since unto God, in which work the Soul is merely passive. I come now to speak to those dispensations of Spiritual grace, wherein the Soul is not merely passive, but active;
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and if Grace were not for Gods own, it would be no Grace; yet, we are too too much like Children, who considering not their Fathers power, and Prerogative, nor it may be their own demerits, and their own unworthiness to receive such a favour,
and if Grace were not for God's own, it would be no Grace; yet, we Are too too much like Children, who considering not their Father's power, and Prerogative, nor it may be their own demerits, and their own unworthiness to receive such a favour,
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Yet because they are Children, as well as their Brethren and Sisters, know not how to brook it, that their Father should appear more kind to any of them, than he is to them.
Yet Because they Are Children, as well as their Brothers and Sisters, know not how to brook it, that their Father should appear more kind to any of them, than he is to them.
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so the spiritual union betwixt the soul and Christ must also be maintained by a spiritual aliment: this aliment, or nourishment is the influx of the spirit of grace;
so the spiritual Union betwixt the soul and christ must also be maintained by a spiritual aliment: this aliment, or nourishment is the influx of the Spirit of grace;
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This would infer a mutability in the counsels and purposes of God, and subject the gifts and calling of God to repentance: For let Jesuites and Arminians say what they will, their fictitious purpose and councel of God, to love those that are believers, will not salve this sore;
This would infer a mutability in the Counsels and Purposes of God, and Subject the Gifts and calling of God to Repentance: For let Jesuits and Arminians say what they will, their fictitious purpose and council of God, to love those that Are believers, will not salve this soar;
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yet are such, as are not of the necessaries of Salvation, but only gradual manifestations, and such as are spiritual accomodations, and advantages to it in its way to Heaven:
yet Are such, as Are not of the necessaries of Salvation, but only gradual manifestations, and such as Are spiritual Accommodations, and advantages to it in its Way to Heaven:
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It is that which the Apostle prayeth for, in the behalf of the Ephesians, Eph. 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inward-man.
It is that which the Apostle Prayeth for, in the behalf of the Ephesians, Ephesians 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the Inward-man.
Strengthening grace, with respect unto duty, is nothing else but the graeious influence of Christ, and the Spirit of Christ upon the soul, by which the Soul is made more able both to do,
Strengthening grace, with respect unto duty, is nothing Else but the graeious influence of christ, and the Spirit of christ upon the soul, by which the Soul is made more able both to do,
That which we call strengthening grace, with reference to sin, is a secret influx of the spirit of holiness, by which the soul of a Christian findeth it self inabled to resist its inward motions to sin,
That which we call strengthening grace, with Referente to since, is a secret influx of the Spirit of holiness, by which the soul of a Christian finds it self enabled to resist its inward motions to since,
and that either immediately, or by wicked men, and sinful instruments: this is that which they call, tentationem ab hoste, a temptation from our grand Adversary:
and that either immediately, or by wicked men, and sinful Instruments: this is that which they call, tentationem ab host, a temptation from our grand Adversary:
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this is that which they call, a mixt temptation: Now as to all, It is our duty to resist, and this is the fighting the good fight, the maintaining that spiritual combate, which the Scripture speaks of.
this is that which they call, a mixed temptation: Now as to all, It is our duty to resist, and this is the fighting the good fight, the maintaining that spiritual combat, which the Scripture speaks of.
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they are more able to mortifie their members, and the deeds of the body (as the Apostle calls them, Rom. 8.) through the spirit. Yea, one and the same Christian doth not find the like degrees of this spiritual strength and ability at all times.
they Are more able to mortify their members, and the Deeds of the body (as the Apostle calls them, Rom. 8.) through the Spirit. Yea, one and the same Christian does not find the like Degrees of this spiritual strength and ability At all times.
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There was a time when David complained, that iniquities prevailed against him, Psal. 65.3. When St. Paul cried out, Who shall deliver me from this body of death:
There was a time when David complained, that iniquities prevailed against him, Psalm 65.3. When Saint Paul cried out, Who shall deliver me from this body of death:
2. A second dispensation of Grace, is that which I called quickening grace: An influx of the spirit of grace upon the soul, by which the soul in all its spiritual conversation, is made more free and lively;
2. A second Dispensation of Grace, is that which I called quickening grace: an influx of the Spirit of grace upon the soul, by which the soul in all its spiritual Conversation, is made more free and lively;
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Hence are the complaints of Christians, of the dulness, and deadness, and straitness of their hearts: they indeed, through grace, keep on in the Lords ways,
Hence Are the complaints of Christians, of the dullness, and deadness, and straitness of their hearts: they indeed, through grace, keep on in the lords ways,
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and are kept from Apostacy, they return not with the Dog to the vomit; but they move heavily, the wheels of their Charots are taken off, they almost force themselves to duties of Communion with God,
and Are kept from Apostasy, they return not with the Dog to the vomit; but they move heavily, the wheels of their Charots Are taken off, they almost force themselves to duties of Communion with God,
Now the sadness, and dejections of some Christians spirits over others, and of the same Christians Spirits, at some times more than others, is a sufficient evidence of the inequality of these distributions.
Now the sadness, and dejections of Some Christians spirits over Others, and of the same Christians Spirits, At Some times more than Others, is a sufficient evidence of the inequality of these distributions.
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There was a time, when David himself cried out, When wilt thou comfort me? Psal. 119.82. as much as at other times, he triumphed, and made his boast in God:
There was a time, when David himself cried out, When wilt thou Comfort me? Psalm 119.82. as much as At other times, he triumphed, and made his boast in God:
But God may and doth often withdraw himself, as to the gradual manifestations of himself to them, in such dispensations of grace whereby he strengtheneth them against sin, or unto duty; or whereby he quickneth them,
But God may and does often withdraw himself, as to the gradual manifestations of himself to them, in such dispensations of grace whereby he strengtheneth them against since, or unto duty; or whereby he Quickeneth them,
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and to proportion some answer to these following Questions. 1. Quest. Why God suffereth some more than others to be tempted, and to fall by temptation,
and to proportion Some answer to these following Questions. 1. Quest. Why God suffers Some more than Others to be tempted, and to fallen by temptation,
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Whence it is, that some Christians are more full of spiritual joy and consolations than others are? To these which properly relate to the varieties before observed, Two more may also be added. 5. Quest.
Whence it is, that Some Christians Are more full of spiritual joy and consolations than Others Are? To these which properly relate to the varieties before observed, Two more may also be added. 5. Quest.
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Whence it is, that godly persons who are all informed by the same spirit of truth, have such different apprehensions of the things of God, one from another,
Whence it is, that godly Persons who Are all informed by the same Spirit of truth, have such different apprehensions of the things of God, one from Another,
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And we see it in daily experience, that some of the people of God are both much more buffetted by Satans temptations, and overcome by them than others are;
And we see it in daily experience, that Some of the people of God Are both much more buffeted by Satan temptations, and overcome by them than Others Are;
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but preternatural; yet one soul may have a more natural aptitude to receive them, either from its complexion and constitution, or from its disease and distemperature, under which it may at some time labour more than another;
but preternatural; yet one soul may have a more natural aptitude to receive them, either from its complexion and constitution, or from its disease and distemperature, under which it may At Some time labour more than Another;
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but that they should fall oftner into such temptations, and be troubled more with them, and by them, than other Christians, who have not those natural disadvantages;
but that they should fallen oftener into such temptations, and be troubled more with them, and by them, than other Christians, who have not those natural disadvantages;
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It is true, it is a dreadful punishment of sin, for God to punish the sins of people, by suffering them to be led into temptation. It is a dreadful curse,
It is true, it is a dreadful punishment of since, for God to Punish the Sins of people, by suffering them to be led into temptation. It is a dreadful curse,
the effects of this are sad enough, none need a greater evil than to have Satan always at his right hand, assiduously and violently moving him unto evil;
the effects of this Are sad enough, none need a greater evil than to have Satan always At his right hand, assiduously and violently moving him unto evil;
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Undoubtedly temptations may be punishments of sin, and in those desperate temptations to self-murther, &c. which have prevailed against men, the sin hath been often made evident:
Undoubtedly temptations may be punishments of since, and in those desperate temptations to Self-murder, etc. which have prevailed against men, the sin hath been often made evident:
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It is not so easie to determine what Davids sin was, but in probability it was pride: Davids heart was lifted up, upon the view of the great number of people which God had put under his Government;
It is not so easy to determine what Davids since was, but in probability it was pride: Davids heart was lifted up, upon the view of the great number of people which God had put under his Government;
God letteth loose Satan upon him, he moveth David to number the people, by which he knew God would be sufficiently provoked, to abate that wherein he glory'd.
God lets lose Satan upon him, he moves David to number the people, by which he knew God would be sufficiently provoked, to abate that wherein he gloried.
The case was much the same with Hezekiah, though we do not read of so eminent and immediate a ministry of Satan. The Text saith, God left him: it was in the pride of Hezekiahs heart, that he would shew his Treasure to the King of Babylon; God leaves him, the temptation prevails upon him.
The case was much the same with Hezekiah, though we do not read of so eminent and immediate a Ministry of Satan. The Text Says, God left him: it was in the pride of Hezekiah's heart, that he would show his Treasure to the King of Babylon; God leaves him, the temptation prevails upon him.
but that pride and swelling of our hearts, upon the account of our enjoyments, is one of those sins for which God suffereth Satan to stand at our right hand.
but that pride and swelling of our hearts, upon the account of our enjoyments, is one of those Sins for which God suffers Satan to stand At our right hand.
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indeed our first Mother Eve was thus catched, but this were too large a Theme to instance in all those particular sins which God hath thus punished, or may thus punish.
indeed our First Mother Eve was thus catched, but this were too large a Theme to instance in all those particular Sins which God hath thus punished, or may thus Punish.
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It is but a reasonable motion of Divine Providence, that such as do so, should be more troubled with Satan at their right hand, with messengers of Satan sent to buffet them, than others.
It is but a reasonable motion of Divine Providence, that such as do so, should be more troubled with Satan At their right hand, with messengers of Satan sent to buffet them, than Others.
I know not what other account we can give, than this, of Gods dispensations to Job. God himself gives thus, this account of him, then he was a just and upright man.
I know not what other account we can give, than this, of God's dispensations to Job. God himself gives thus, this account of him, then he was a just and upright man.
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Divines dispute about that Pronoun He, whether it referreth unto God, or to Hezekiah, 2 Chron. 32.31. The matter I do not conceive much, whether it referreth to one, or to the other.
Divines dispute about that Pronoun He, whither it Refers unto God, or to Hezekiah, 2 Chronicles 32.31. The matter I do not conceive much, whither it Refers to one, or to the other.
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Did not then (you will say,) God know what was in the heart of Hezekiah? Doubtless, he to whom all contingencies were naked, who knew all things past, present,
Did not then (you will say,) God know what was in the heart of Hezekiah? Doubtless, he to whom all contingencies were naked, who knew all things past, present,
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This could be no matter of pleasure, and delight to the Holy God, but only a just medium, in order to the punishment, which he intended Israel in the posterity of that good man.
This could be no matter of pleasure, and delight to the Holy God, but only a just medium, in order to the punishment, which he intended Israel in the posterity of that good man.
although thou movedst me against him to destroy him without cause, Job 2.3. God delights in the combates of his People, where they come off conquerors; yea, more than Conquerors. I remember those two great Commanders, Joab and Abner, once said, Let the young men arise and play before us:
although thou movedst me against him to destroy him without cause, Job 2.3. God delights in the combats of his People, where they come off conquerors; yea, more than Conquerors. I Remember those two great Commanders, Joab and Abner, once said, Let the young men arise and play before us:
to see his People exercising their knowledg, faith, love, patience, courage, and fortitude, in resisting Satans temptations and making him to flee from them.
to see his People exercising their knowledge, faith, love, patience, courage, and fortitude, in resisting Satan temptations and making him to flee from them.
Now who can deny unto God the satisfaction and pleasure which he taketh in the exercise of those habits of grace which he hath given them? The use of that Spiritual armour which he hath armed them with?
Now who can deny unto God the satisfaction and pleasure which he Takes in the exercise of those habits of grace which he hath given them? The use of that Spiritual armour which he hath armed them with?
You know it is a great advantage to a Family, with reference to the small Pox, or other contagious Diseases, to have some members of it, to have laboured under, and escaped those Diseases.
You know it is a great advantage to a Family, with Referente to the small Pox, or other contagious Diseases, to have Some members of it, to have laboured under, and escaped those Diseases.
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as those who themselves have gone through that fire; they are best able to teach others in their own former circumstances, what to do, and what to avoid.
as those who themselves have gone through that fire; they Are best able to teach Others in their own former Circumstances, what to do, and what to avoid.
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They know how to strengthen them, with those words which themselves in their circumstances heard from God, and to comfort them, with those consolations with which they themselves were comforted by God.
They know how to strengthen them, with those words which themselves in their Circumstances herd from God, and to Comfort them, with those consolations with which they themselves were comforted by God.
On the other side it is unreasonable that all should be tempted, for who then should there be Ministerial to succour the tempted? Nor let any say, This were indeed something,
On the other side it is unreasonable that all should be tempted, for who then should there be Ministerial to succour the tempted? Nor let any say, This were indeed something,
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5. Fifthly therefore, Neither is this unreasonable: For there is a difference of fallings: God suffereth none of his own People to be tempted, who shall finally fall.
5. Fifthly Therefore, Neither is this unreasonable: For there is a difference of fallings: God suffers none of his own People to be tempted, who shall finally fallen.
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Peter fell in the hour of temptation, he denied his Master, and that with cursing and swearing; but his Master looked upon him, he went out, and wept bitterly.
Peter fell in the hour of temptation, he denied his Master, and that with cursing and swearing; but his Master looked upon him, he went out, and wept bitterly.
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Now, if the question be intended of mediate fallings, not a final falling; why suffereth God his People to be tempted, who he knowes will get a fall under the temptation, though they shall rise again? I have answered it before,
Now, if the question be intended of mediate fallings, not a final falling; why suffers God his People to be tempted, who he knows will get a fallen under the temptation, though they shall rise again? I have answered it before,
Finally, which is all in short, (for enumeration of particulars in this case, would be endless and incertain) thus much we may be assured of God, he would never suffer any elect Vessel, to be bored through with a temptation,
Finally, which is all in short, (for enumeration of particulars in this case, would be endless and incertain) thus much we may be assured of God, he would never suffer any elect Vessel, to be bored through with a temptation,
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Applic. Suffer me now before I proceed to the other Questions, to make some short Application of this discourse, the sum of which is no more but this, That as to converted Souls, God doth not equally distribute the influence of special grace.
Application Suffer me now before I proceed to the other Questions, to make Some short Application of this discourse, the sum of which is no more but this, That as to converted Souls, God does not equally distribute the influence of special grace.
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yet, for the manifestations of his love, in such influences of grace, as are only of further advantage unto Souls in their way to Heaven, such as strengthening, quickning,
yet, for the manifestations of his love, in such influences of grace, as Are only of further advantage unto Souls in their Way to Heaven, such as strengthening, quickening,
he gives to some an Omer, to others an Ephah, particularly I have shewed it you in those influences of grace, by which God strengtheneth the Soul, in the resisting of temptations; and I have shewed you the reasonableness,
he gives to Some an Omer, to Others an Ephah, particularly I have showed it you in those influences of grace, by which God strengtheneth the Soul, in the resisting of temptations; and I have showed you the reasonableness,
1. Inst. First, the differences betwixt the necessary influences of grace, and such as are not absolutely necessary, but of high advantage to a Soul in its way to Heaven.
1. Inst. First, the differences betwixt the necessary influences of grace, and such as Are not absolutely necessary, but of high advantage to a Soul in its Way to Heaven.
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But now there are further manifestations; which make gradual differences in Christians, and the receit of which also doth much depend upon our action.
But now there Are further manifestations; which make gradual differences in Christians, and the receipt of which also does much depend upon our actium.
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and that the reasonableness and wisdom of God in these motions of Divine Providence, not equally strengthening all souls in the resistance of temptation, appeareth,
and that the reasonableness and Wisdom of God in these motions of Divine Providence, not equally strengthening all Souls in the resistance of temptation, appears,
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For although in the first grace, the Soul be purely passive; yet, as to the receiving of further grace it is active, therefore the promise of Christs manifesting himself, Joh. 14.21. is made to them who love Christ, and keep his Commandments.
For although in the First grace, the Soul be purely passive; yet, as to the receiving of further grace it is active, Therefore the promise of Christ manifesting himself, John 14.21. is made to them who love christ, and keep his commandments.
so far satisfied as not to murmur at God, if as to the gradual manifestations of his love in some things, he will give unto another, more than unto thee.
so Far satisfied as not to murmur At God, if as to the gradual manifestations of his love in Some things, he will give unto Another, more than unto thee.
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and vigour than others, is because they have more sin and corruption, and are more wanting in the use of that means, whichly upon them to use in order to their obtaining of such degrees.
and vigour than Others, is Because they have more since and corruption, and Are more wanting in the use of that means, whichly upon them to use in order to their obtaining of such Degrees.
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Ʋse 3. In the third place from this discourse, it will not be hard for you to conclude, the duty of tempted Souls, in order to the abating of the force of a temptation, or wholly driving the tempter from them.
Ʋse 3. In the third place from this discourse, it will not be hard for you to conclude, the duty of tempted Souls, in order to the abating of the force of a temptation, or wholly driving the tempter from them.
or removing that natural distemper of which Satan takes advantage; that is in short, whatsoever hindereth the free exercise of our reason, and consequently keepeth us from passing a just judgment upon our selves, which you know we must do by the use of reason.
or removing that natural distemper of which Satan Takes advantage; that is in short, whatsoever hindereth the free exercise of our reason, and consequently Keepeth us from passing a just judgement upon our selves, which you know we must do by the use of reason.
I have often thought upon my experience of Souls under these circumstances, that the Physitian is many times Gods Ordinance, as well as the Minister, for the succour of tempted Souls;
I have often Thought upon my experience of Souls under these Circumstances, that the physician is many times God's Ordinance, as well as the Minister, for the succour of tempted Souls;
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for Souls under these circumstances, are not delivered miraculously, but in an ordinary way of Providence generally, which cannot be without some freedom of the exercise of their own reason,
for Souls under these Circumstances, Are not Delivered miraculously, but in an ordinary Way of Providence generally, which cannot be without Some freedom of the exercise of their own reason,
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Hence it is, that I have often seen poor Souls under these dark circumstances, to whom all reading of Scripture, all discourses of Ministers have signified little,
Hence it is, that I have often seen poor Souls under these dark Circumstances, to whom all reading of Scripture, all discourses of Ministers have signified little,
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and principles, and propositions of the word brought unto them, and opened unto them by the most able Ministers of the Gospel, who in these stresses of Providence have Ministered to them:
and principles, and propositions of the word brought unto them, and opened unto them by the most able Ministers of the Gospel, who in these stresses of Providence have Ministered to them:
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and suggestions that are made to persons labouring under these bodily distempers. The suggestions to such Souls to blaspheme God, to destroy themselves, &c. (which are very ordinary,) are certainly when they fall upon persons, who are of knowledg,
and suggestions that Are made to Persons labouring under these bodily distempers. The suggestions to such Souls to Blaspheme God, to destroy themselves, etc. (which Are very ordinary,) Are Certainly when they fallen upon Persons, who Are of knowledge,
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which we may the rather conclude from the strange violence, and impetuousness of them so frequently returning, (as they oft do) and so strangely resisting all arguments, and means used against them:
which we may the rather conclude from the strange violence, and impetuousness of them so frequently returning, (as they oft do) and so strangely resisting all Arguments, and means used against them:
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But this I think, the Devil taketh advantage of this bodily distemper, under the prevailing of which the Soul is weaker, being hindered in the exercise of its reason, that it is not able, either it self to conclude as at other times, from what it hath read in the word of God,
But this I think, the devil Takes advantage of this bodily distemper, under the prevailing of which the Soul is Weaker, being hindered in the exercise of its reason, that it is not able, either it self to conclude as At other times, from what it hath read in the word of God,
the first thing to be done, is the use of Natural means, (with earnest prayer to God for his blessing upon it,) for the correcting of that bodily humour, which prevailing clouds the mind,
the First thing to be done, is the use of Natural means, (with earnest prayer to God for his blessing upon it,) for the correcting of that bodily humour, which prevailing Clouds the mind,
I could give you one instance of a Person, a young Woman known to many of you, who of a sudden had fallen under a great temptation, and was narrowly prevented in the destroying her self, in the night-time;
I could give you one instance of a Person, a young Woman known to many of you, who of a sudden had fallen under a great temptation, and was narrowly prevented in the destroying her self, in the nighttime;
only she was not Elected, she was damned, &c. with some few other desperate conclusions. I left her advising her friends to send for a learned experienced Physitian to her. Upon the use of a little means, she recovered her distempers,
only she was not Elected, she was damned, etc. with Some few other desperate conclusions. I left her advising her Friends to send for a learned experienced physician to her. Upon the use of a little means, she recovered her distempers,
but I have seldom or never known any, but in these cases with the recovery of their health, have likewise recovered themselves (through Gods blessing) out of that snare of the Devil, which he hath laid for them in their disease,
but I have seldom or never known any, but in these cases with the recovery of their health, have likewise recovered themselves (through God's blessing) out of that snare of the devil, which he hath laid for them in their disease,
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2. A second thing which this Discourse prompteth tempted souls to, as proper for them, is a searching and examining their ways, a repentance and turning again unto the Lord.
2. A second thing which this Discourse prompteth tempted Souls to, as proper for them, is a searching and examining their ways, a Repentance and turning again unto the Lord.
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that God by keeping them longer under the buffetings of Satan, than he keepeth others, may make them more sensible wherein they have sinned more than others:
that God by keeping them longer under the buffetings of Satan, than he Keepeth Others, may make them more sensible wherein they have sinned more than Others:
I know some Divines have thought, and do think, that God useth not to keep his people long in an hour of great temptation, but in deep punishment for hidden sins. I do doubt that, especially where the temptation is advantaged, from a continuing bodily melancholy: but withal, oftimes it is so;
I know Some Divines have Thought, and do think, that God uses not to keep his people long in an hour of great temptation, but in deep punishment for hidden Sins. I do doubt that, especially where the temptation is advantaged, from a Continuing bodily melancholy: but withal, Oftimes it is so;
that some past sins, concealed and hidden, give an advantage to the Adversary; and that not only when we hide them from God, by not freely confessing them,
that Some past Sins, concealed and hidden, give an advantage to the Adversary; and that not only when we hide them from God, by not freely confessing them,
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and humbly bewailing them before him, who alone hath power to forgive them, (which alone is necessary in order to forgiveness.) This was Davids case, Psal. 32.3. When I kept silence, my bones waxed old, through my roaring all the day long:
and humbly bewailing them before him, who alone hath power to forgive them, (which alone is necessary in order to forgiveness.) This was Davids case, Psalm 32.3. When I kept silence, my bones waxed old, through my roaring all the day long:
But sometimes the concealing of some sins from men, is a great cause of the long abiding of a temptation; and this mostly happeneth in souls that are weak in knowledg, and not able of themselves to find out,
But sometime the concealing of Some Sins from men, is a great cause of the long abiding of a temptation; and this mostly Happeneth in Souls that Are weak in knowledge, and not able of themselves to find out,
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and apply to themselves, that relief which is in Scripture for them under such guilt; and therefore had need of the help of some spiritual Interpreter.
and apply to themselves, that relief which is in Scripture for them under such guilt; and Therefore had need of the help of Some spiritual Interpreter.
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oftentimes (by the way) I have found sins which have been acts of unrighteousness towards men, where restitution hath not been made, or where restitution hath been unpossible, have a long time given advantage to the tempters suggestions;
oftentimes (by the Way) I have found Sins which have been acts of unrighteousness towards men, where restitution hath not been made, or where restitution hath been unpossible, have a long time given advantage to the tempters suggestions;
but where particular sins cannot be fixed upon, (as it happeneth in many cases, souls fall under great and exceeding troublesome temptations, whom God hath yet all their life kept and restrained from such erronious transgressions) I say where this happeneth.
but where particular Sins cannot be fixed upon, (as it Happeneth in many cases, Souls fallen under great and exceeding troublesome temptations, whom God hath yet all their life kept and restrained from such erroneous transgressions) I say where this Happeneth.
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As Herod in great cruelty sent and killed all the children to two years old, that he might be sure not to miss him, who was born King of the Jews; so it will be great policy and piety in a Christian to confess all his sins which he can remember,
As Herod in great cruelty sent and killed all the children to two Years old, that he might be sure not to miss him, who was born King of the jews; so it will be great policy and piety in a Christian to confess all his Sins which he can Remember,
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hence it followeth, that frequent humiliation and prayer, frequent confessions of sin, and prayer for the forgiveness of them through the blood of Christ, are exceeding proper works for souls under temptation.
hence it follows, that frequent humiliation and prayer, frequent confessions of since, and prayer for the forgiveness of them through the blood of christ, Are exceeding proper works for Souls under temptation.
By a parity of reason, when the soul goeth out to the spiritual fight, and especially when it is in the fight, it standeth concerned to take heed of sinning against God;
By a parity of reason, when the soul Goes out to the spiritual fight, and especially when it is in the fight, it Stands concerned to take heed of sinning against God;
sin weakens the hand, and there is nothing more ordinary than for Christians in those circumstances to be, de novo, troubled for their slips while they have been in that condition.
since weakens the hand, and there is nothing more ordinary than for Christians in those Circumstances to be, de novo, troubled for their slips while they have been in that condition.
3. Hence (Thirdly) may easily be concluded the duty of Christians, to take unto them the whole armour of God, that they may be able to stand against the wiles of the Devil, in the evil day, and having done all to stand, Eph. 6.13. not to yeild, but to resist. Many arguments might be brought to perswade this spiritual resistance;
3. Hence (Thirdly) may Easily be concluded the duty of Christians, to take unto them the Whole armour of God, that they may be able to stand against the wiles of the devil, in the evil day, and having done all to stand, Ephesians 6.13. not to yield, but to resist. Many Arguments might be brought to persuade this spiritual resistance;
you have to do with a foiled Adversary, you want not a spiritual assistance; Christ was therefore tempted, that he might be able to succour you when tempted:
you have to do with a foiled Adversary, you want not a spiritual assistance; christ was Therefore tempted, that he might be able to succour you when tempted:
he cannot conquer you, but by your voluntary surrender; (The will of man is a Fort, that is not to be storm'd) many are the presidents of those that have resisted,
he cannot conquer you, but by your voluntary surrender; (The will of man is a Fort, that is not to be stormed) many Are the Presidents of those that have resisted,
and come out of the field conquerors, look unto Jesus, the Captain of your salvation; he resisted, Mat. 4.11. The Devil leaveth him, and behold Angels came and ministred to him.
and come out of the field conquerors, look unto jesus, the Captain of your salvation; he resisted, Mathew 4.11. The devil Leaveth him, and behold Angels Come and ministered to him.
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but in this fight none falleth, but he who yieldeth, and throweth down his Arms. They observe also in War, that the presence of the Prince in the Field, viewing his Souldiers, who behave themselves more or less valiantly, doth much animate Souldiers.
but in this fight none falls, but he who yieldeth, and throweth down his Arms. They observe also in War, that the presence of the Prince in the Field, viewing his Soldiers, who behave themselves more or less valiantly, does much animate Soldiers.
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how you behave your selves in the managery of the fight, and that he therefore suffereth you to be tempted, that he may see, what faith, what patience, what love to God, is in your hearts.
how you behave your selves in the managery of the fight, and that he Therefore suffers you to be tempted, that he may see, what faith, what patience, what love to God, is in your hearts.
before I come to speak directly to the Question, premise something, 1. Concerning Spiritual duty. 2. Concerning Strengthning grace. Duty is a word of very large extent, comprehensive of all the Acts, both of Piety and Probity, wherein the Law of Nature,
before I come to speak directly to the Question, premise something, 1. Concerning Spiritual duty. 2. Concerning Strengthening grace. Duty is a word of very large extent, comprehensive of all the Acts, both of Piety and Probity, wherein the Law of Nature,
It is usually divided into our duty towards God, which is that which we call Piety, or, our duty toward man, which we call Probity; both of them ly in the motions of our hearts, tongues, or more external actions. Our duty towards man is much comprehended under the two generals of Justice, and Charity.
It is usually divided into our duty towards God, which is that which we call Piety, or, our duty towards man, which we call Probity; both of them lie in the motions of our hearts, tongues, or more external actions. Our duty towards man is much comprehended under the two generals of justice, and Charity.
Our great duty to God lies as in external acts of Piety, so in the internal government of the motions of our hearts affections, according to the rule of the Divine law;
Our great duty to God lies as in external acts of Piety, so in the internal government of the motions of our hearts affections, according to the Rule of the Divine law;
it lyeth in external actions, such as praying, hearing the word, &c. But chiefly in the government of our inward man, that we may perform all our actions,
it lies in external actions, such as praying, hearing the word, etc. But chiefly in the government of our inward man, that we may perform all our actions,
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Now that which we call strengthning grace, is, That influence of the holy Spirit upon the Soul, by which the Soul is inabled to perform whatsoever God requireth of it, both in doing and suffering in such an acceptable manner,
Now that which we call strengthening grace, is, That influence of the holy Spirit upon the Soul, by which the Soul is enabled to perform whatsoever God requires of it, both in doing and suffering in such an acceptable manner,
yet he doth give unto many, who never tast any thing of his distinguishing grace. Thus men may pray, preach, &c. It is true, some have more ability unto these acts than others,
yet he does give unto many, who never taste any thing of his distinguishing grace. Thus men may pray, preach, etc. It is true, Some have more ability unto these acts than Others,
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but this dependeth not upon any influence of special strengthening grace; but upon the different tempers, and complexions of persons, upon their different measures of knowledg and gifts, and parts;
but this dependeth not upon any influence of special strengthening grace; but upon the different tempers, and complexions of Persons, upon their different measures of knowledge and Gifts, and parts;
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3. But thirdly, there are duties, that are more internal; such as meditating of God, delighting, believing in him, breathing after him, fervency of Spirit, in his service, the right manner of performing all external acts.
3. But Thirdly, there Are duties, that Are more internal; such as meditating of God, delighting, believing in him, breathing After him, fervency of Spirit, in his service, the right manner of performing all external acts.
others find much more at one time, than at an other, both for the performing the acts of Mortification, and of Vivification; the practice of dying to sin, and living to righteousness; and also for the bearing any burthens, which God in his Providence layeth upon him,
Others find much more At one time, than At an other, both for the performing the acts of Mortification, and of Vivification; the practice of dying to since, and living to righteousness; and also for the bearing any burdens, which God in his Providence Layeth upon him,
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Now my next business must be, to shew you the wisdom and reasonableness of the motions of Divine Providence, in the inequality of these dispensations, which sometimes proves matter of great trouble to Gods People.
Now my next business must be, to show you the Wisdom and reasonableness of the motions of Divine Providence, in the inequality of these dispensations, which sometime Proves matter of great trouble to God's People.
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something I am willing to speak, because I fear too many Christians mistake this for strengthning grace. This difference ariseth, 1. from a difference, or decay in knowledg, and other parts, and common gifts. Knowledg of the things of God, is the foundation of this practice,
something I am willing to speak, Because I Fear too many Christians mistake this for strengthening grace. This difference arises, 1. from a difference, or decay in knowledge, and other parts, and Common Gifts. Knowledge of the things of God, is the Foundation of this practice,
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and it cannot be expected that Christians weak in knowledg, should be able to express themselves so freely in prayer, or in Spiritual conference, or any other exercise, which dependeth upon knowledg, as the more knowing Christian can. 2. Secondly,
and it cannot be expected that Christians weak in knowledge, should be able to express themselves so freely in prayer, or in Spiritual conference, or any other exercise, which dependeth upon knowledge, as the more knowing Christian can. 2. Secondly,
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We find by experience, and may find it, whenever we try it, that a man, that hath an excellent ability to pray, neglecting that gift, in a short time will lose his gift,
We find by experience, and may find it, whenever we try it, that a man, that hath an excellent ability to pray, neglecting that gift, in a short time will loose his gift,
To this may be added, that these performances do also depend upon other natural, and common gifts, which if they fail through age, or other infirmities;
To this may be added, that these performances do also depend upon other natural, and Common Gifts, which if they fail through age, or other infirmities;
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or leaving the Hypocrite to fall into such a senslesness, and sottishness in life, as quite takes him off from any regard of these pieces of homage unto God:
or leaving the Hypocrite to fallen into such a senselessness, and sottishness in life, as quite Takes him off from any regard of these Pieces of homage unto God:
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2. For the other which are the influxes of Divine, and special grace, it is certainly reasonable that God should not dispense equal measures to all, if we consider;
2. For the other which Are the Influxes of Divine, and special grace, it is Certainly reasonable that God should not dispense equal measures to all, if we Consider;
There is nothing more ordinary in Scripture than to compare the Church, to a Fold of Sheep, to a Family, &c. Now there is no Fold, where all are are grown Sheep alike;
There is nothing more ordinary in Scripture than to compare the Church, to a Fold of Sheep, to a Family, etc. Now there is no Fold, where all Are Are grown Sheep alike;
Christ must carry the Lambs in his Arm, while he feedeth his Flock like a Shepheard. The Scripture speaking of Christians distinguisheth betwixt Babes, and grown Persons;
christ must carry the Lambs in his Arm, while he feeds his Flock like a Shepherd. The Scripture speaking of Christians Distinguisheth betwixt Babes, and grown Persons;
should God grant out equal measures of this grace unto all, there could be no such thing as groweth in grace; no such persons as Babes in grace, the Kingdom of grace, would be like that of glory, in which there is no Infant of days, nor old men of years:
should God grant out equal measures of this grace unto all, there could be no such thing as grows in grace; no such Persons as Babes in grace, the Kingdom of grace, would be like that of glory, in which there is no Infant of days, nor old men of Years:
and indeed this were enough to have spoken to this case, if God did equally dispense out Spiritual strength to those who are of equal standing in the ways of God;
and indeed this were enough to have spoken to this case, if God did equally dispense out Spiritual strength to those who Are of equal standing in the ways of God;
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for though God will give Heaven at last (which answereth the Penny in the Parable) to him, who comes into the Lords Vineyard at the Eleventh hour; yet, he doth not give equal degrees of peace and strength, to those that come in to his Vineyard,
for though God will give Heaven At last (which Answers the Penny in the Parable) to him, who comes into the lords Vineyard At the Eleventh hour; yet, he does not give equal Degrees of peace and strength, to those that come in to his Vineyard,
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and intension of affections: Nay often Christians of a much younger standing, find more Spiritual strength to mortifie their corruptions, and perform Spiritual duties, than those who have been of many years standing in the ways of God.
and intention of affections: Nay often Christians of a much younger standing, find more Spiritual strength to mortify their corruptions, and perform Spiritual duties, than those who have been of many Years standing in the ways of God.
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or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my law behind thee? Or in the Words of the Apostle, What fellowship, hath light with darkness? God with Belial? Righteousness with unrighteousness? Sin enfeebleth the Soul in all its addresses to God,
or that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest instruction, and Chastest my law behind thee? Or in the Words of the Apostle, What fellowship, hath Light with darkness? God with Belial? Righteousness with unrighteousness? since enfeebleth the Soul in all its Addresses to God,
And 2. It provoketh God: your iniquities have separated betwixt God and you, (saith the Prophet) and your sins have made him to hide his face from you.
And 2. It provokes God: your iniquities have separated betwixt God and you, (Says the Prophet) and your Sins have made him to hide his face from you.
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There is no Christian, but findeth this in his own experience, that the conscience of sin doth wonderfully prejudice his Holy boldness, in his approaches to the Throne of Grace;
There is no Christian, but finds this in his own experience, that the conscience of since does wonderfully prejudice his Holy boldness, in his Approaches to the Throne of Grace;
How weak is thine heart, saith the Lord God, seeing thou doest all these things, the work of an imperious whorish Woman, Ezek. 16.30. It is indeed a weakness to sin, and weakness to any Spiritual acting, is the first fruit of sin in the Soul;
How weak is thine heart, Says the Lord God, seeing thou dost all these things, the work of an imperious whorish Woman, Ezekiel 16.30. It is indeed a weakness to since, and weakness to any Spiritual acting, is the First fruit of since in the Soul;
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how is it possible, it should delight in, or desire communion with an Holy God, exercise any strong Faith, and Hope in that God, who hath declared his wrath against sinners;
how is it possible, it should delight in, or desire communion with an Holy God, exercise any strong Faith, and Hope in that God, who hath declared his wrath against Sinners;
or care to draw near to God, when it apprehendeth God looking upon it afar off, with an angry countenance? This is another thing, which maketh this motion of Divine Providence reasonable, that God by it may punish the failings, errors, and miscarriages of People. 4. Fourthly.
or care to draw near to God, when it apprehendeth God looking upon it afar off, with an angry countenance? This is Another thing, which makes this motion of Divine Providence reasonable, that God by it may Punish the failings, errors, and miscarriages of People. 4. Fourthly.
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The promises of strength are made to those that wait upon the Lord for it. Psal. 27.14. wait on the Lord, be of good courage, and he shall strengthen thine heart;
The promises of strength Are made to those that wait upon the Lord for it. Psalm 27.14. wait on the Lord, be of good courage, and he shall strengthen thine heart;
but then was to be kept alive by the care and labour of the Priests; so habits of Spiritual Grace, are indeed infused from God, yea and must also be mantained by daily influences from God,
but then was to be kept alive by the care and labour of the Priests; so habits of Spiritual Grace, Are indeed infused from God, yea and must also be maintained by daily influences from God,
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and the more a Christian doth so exercise himself, the more strong he shall grow, Job. 17.9. The righteous shall hold on in his way, and he that hath clean hands, shall add strength, or, (as our translation reads it) grow stronger, and stronger.
and the more a Christian does so exercise himself, the more strong he shall grow, Job. 17.9. The righteous shall hold on in his Way, and he that hath clean hands, shall add strength, or, (as our Translation reads it) grow Stronger, and Stronger.
1. Their difference in Knowledge: our external acts of Piety (such as Prayer ) as to the true, and excellent performance of them, do depend upon our internal motions towards God:
1. Their difference in Knowledge: our external acts of Piety (such as Prayer) as to the true, and excellent performance of them, do depend upon our internal motions towards God:
6. Sixthly, God doth often by the withdrawings of the assistance of his Grace, punish too great adventurousness, and presumption of our own strength (this falleth properly under the third head,
6. Sixthly, God does often by the withdrawings of the assistance of his Grace, Punish too great adventurousness, and presumption of our own strength (this falls properly under the third head,
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Now these inward workings of our Souls do very much depend upon our knowledge; It is true they are not the Natural and necessary fruits, or consequents of knowledge. Knowledge must be sanctified before it will produce any such effects; many a one hath a large knowledge of God, of the holy Scriptures,
Now these inward workings of our Souls do very much depend upon our knowledge; It is true they Are not the Natural and necessary fruits, or consequents of knowledge. Knowledge must be sanctified before it will produce any such effects; many a one hath a large knowledge of God, of the holy Scriptures,
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&c. Some knowledge is necessary to the working of any of these habits, and the motions of these habits, will be proportionable to the degrees of Christian knowledge;
etc. some knowledge is necessary to the working of any of these habits, and the motions of these habits, will be proportionable to the Degrees of Christian knowledge;
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Hence you shall observe that Christians who are weak in knowledge, are always weak in faith, weak in an hour of Temptation, indeed weak as to the Exercises of all Spiritual gracious habits.
Hence you shall observe that Christians who Are weak in knowledge, Are always weak in faith, weak in an hour of Temptation, indeed weak as to the Exercises of all Spiritual gracious habits.
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Now that there is a vast difference in Christians knowledge, and understanding of the holy Scriptures, is a thing of evident demonstration. 2. Secondly as there is a great Difference in Christians,
Now that there is a vast difference in Christians knowledge, and understanding of the holy Scriptures, is a thing of evident demonstration. 2. Secondly as there is a great Difference in Christians,
as to their intellectuals, upon intelligence from which our wills, and Affections move; so there is yet a greater difference in their Experiences of God.
as to their intellectuals, upon intelligence from which our wills, and Affections move; so there is yet a greater difference in their Experiences of God.
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and experience hope. Experience is a mighty advantage to divers exercises of grace, especially those of faith, and hope. 1 Sam. 17. David telleth Saul, wondering that he being so young a stripling, should dare to encounter Goliah: That he had kept his Fathers sheep, and there came out a Lion and a Bear,
and experience hope. Experience is a mighty advantage to diverse exercises of grace, especially those of faith, and hope. 1 Sam. 17. David Telleth Saul, wondering that he being so young a stripling, should Dare to encounter Goliath: That he had kept his Father's sheep, and there Come out a lion and a Bear,
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his experience of Gods protecting him from the Lion and the Bear, begot in him a confidence in God, that he would also deliver him from the Philistine:
his experience of God's protecting him from the lion and the Bear, begotten in him a confidence in God, that he would also deliver him from the Philistine:
thus Paul with the same breath, with which he said, God had delivered, saith also and shall deliver; now that Christians of more experiences, should have more strength and confidence, is but the natural working of mans Soul.
thus Paul with the same breath, with which he said, God had Delivered, Says also and shall deliver; now that Christians of more experiences, should have more strength and confidence, is but the natural working of men Soul.
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but being forgot there, I shall add it here.) This I take to have been the Case of Peter, when Christ told his Disciples they should all forsake him;
but being forgotten there, I shall add it Here.) This I take to have been the Case of Peter, when christ told his Disciples they should all forsake him;
He adventureth into the High-Priests Hall after his Master, and proves not strong enough, to resist the temptation of a Silly Damosel, Charging him to have been one of Christs Disciples.
He adventureth into the High priests Hall After his Master, and Proves not strong enough, to resist the temptation of a Silly Damosel, Charging him to have been one of Christ Disciples.
God often punisheth thus mens leading themselves into Temptation, adventuring upon precipices, when he hath commanded them to abstain from all appearances of Evil,
God often Punisheth thus men's leading themselves into Temptation, adventuring upon precipices, when he hath commanded them to abstain from all appearances of Evil,
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Much more might be said, to justifie the wisdom and reasonableness of the motions of Divine Providence in not giving equal degrees of strengthening grace, to those who are his own people.
Much more might be said, to justify the Wisdom and reasonableness of the motions of Divine Providence in not giving equal Degrees of strengthening grace, to those who Are his own people.
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Before I come to the Application of this discourse, I shall speak to the two other Questions relating to Quickening, and Consolatory grace; because almost the same things will justifie the wisdome of God, in them,
Before I come to the Application of this discourse, I shall speak to the two other Questions relating to Quickening, and Consolatory grace; Because almost the same things will justify the Wisdom of God, in them,
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There is a 3 fold Quickening of which you read in holy Scripture. 1. The Quickening of a dead body. That which thou sowest (saith Christ) is not Quickened except it die.
There is a 3 fold Quickening of which you read in holy Scripture. 1. The Quickening of a dead body. That which thou sowest (Says christ) is not Quickened except it die.
Neither of these is that which I here intend. 3. There is a Quickening, which is but the adding of further life and vigour, to a living Soul. Thus David prays the Lord, Quicken me in thy way;
Neither of these is that which I Here intend. 3. There is a Quickening, which is but the adding of further life and vigour, to a living Soul. Thus David prays the Lord, Quicken me in thy Way;
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1. To which I must answer, (as to the other) that this also is often caused from the temperature, or from the distemper of the body, and that more generally than either of the other before mentioned;
1. To which I must answer, (as to the other) that this also is often caused from the temperature, or from the distemper of the body, and that more generally than either of the other before mentioned;
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for though there be nothing more true, than that a Christian of an healthy temper and constitution, may yet complain of this spiritual distemper, and find his heart dead and dull enough to spiritual things;
for though there be nothing more true, than that a Christian of an healthy temper and constitution, may yet complain of this spiritual distemper, and find his heart dead and dull enough to spiritual things;
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yet it is rare for a Christian under bodily distemperatures, especially such as affect the head, or any of the vital parts, to find himself as at other times,
yet it is rare for a Christian under bodily distemperatures, especially such as affect the head, or any of the vital parts, to find himself as At other times,
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the distemperatures of the mind, either through immoderate fear, or sorrow, do often very much affect the body; and again, the distemperatures of the body, do often very much affect the mind; and this dulness, ineptitude to,
the distemperatures of the mind, either through immoderate Fear, or sorrow, do often very much affect the body; and again, the distemperatures of the body, do often very much affect the mind; and this dullness, ineptitude to,
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and indeed this makes one of the greatest difficulties which the spiritual Physician meeteth with, to make up a true judgment, whether the disorder and distemperature which he meeteth with oft-times in disturbed souls, be originally in the mind,
and indeed this makes one of the greatest difficulties which the spiritual physician meeteth with, to make up a true judgement, whither the disorder and distemperature which he meeteth with ofttimes in disturbed Souls, be originally in the mind,
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nor indeed possible to be, that a soul burdened in its Conscience with the load and guilt of sin, should run the ways of Gods Commandments, as chearfully,
nor indeed possible to be, that a soul burdened in its Conscience with the load and guilt of since, should run the ways of God's commandments, as cheerfully,
much less, as that soul who walketh in the more clear Vision of God, and under the full assurance of the pardon of its sins, and its acceptation with God.
much less, as that soul who walks in the more clear Vision of God, and under the full assurance of the pardon of its Sins, and its acceptation with God.
A soul continually pull'd back by Conscience, and told, that it is a guilty person whom God accepteth not, cannot possibly make such haste without delayings, as another soul to keep Gods Commandments.
A soul continually pulled back by Conscience, and told, that it is a guilty person whom God Accepteth not, cannot possibly make such haste without delayings, as Another soul to keep God's commandments.
but only probatory of grace, cannot be so free, and lively, as another Soul: and if it be but a just and reasonable motion of Providence, to let Satan sometimes stand at a Christians right hand, and be continually buffeting it for a season,
but only probatory of grace, cannot be so free, and lively, as Another Soul: and if it be but a just and reasonable motion of Providence, to let Satan sometime stand At a Christians right hand, and be continually buffeting it for a season,
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and to withdraw from some Soul, the influences of strengthning, and consolatory grace; It cannot be unreasonable to leave it under some Spiritual deadness and dulness, which are but the proper consequents, and effects of the other:
and to withdraw from Some Soul, the influences of strengthening, and consolatory grace; It cannot be unreasonable to leave it under Some Spiritual deadness and dullness, which Are but the proper consequents, and effects of the other:
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as the Soul knoweth not how to deny the motion, should find as much freedom, and chearfulness in the service of God, as a Soul under no such incumbrance;
as the Soul Knoweth not how to deny the motion, should find as much freedom, and cheerfulness in the service of God, as a Soul under no such encumbrance;
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4. Fourthly, The freedom, and liveliness of a Soul, to, and in Spiritual duty, doth also much depend upon its freedom, from entanglements, and businesses of an Heterogeneous Nature. 1. The Soul of a man hath not an infiniteness in its powers;
4. Fourthly, The freedom, and liveliness of a Soul, to, and in Spiritual duty, does also much depend upon its freedom, from entanglements, and businesses of an Heterogeneous Nature. 1. The Soul of a man hath not an infiniteness in its Powers;
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if they be eagerly working, and busily exercised this way, they cannot be as eagerly, and busily exercised another way, which is quite of another nature.
if they be eagerly working, and busily exercised this Way, they cannot be as eagerly, and busily exercised Another Way, which is quite of Another nature.
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Gods inequal distribution of these dispensations, must needs appear exceeding just and reasonable: and thus much may serve to have spoken as to these.
God's inequal distribution of these dispensations, must needs appear exceeding just and reasonable: and thus much may serve to have spoken as to these.
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Whence is the variety of Gods dispensations of consolatory grace? Consolatory grace is that dispensation of Grace, by which the Souls of such as fear God, are filled with joy, and peace:
Whence is the variety of God's dispensations of consolatory grace? Consolatory grace is that Dispensation of Grace, by which the Souls of such as Fear God, Are filled with joy, and peace:
Now every Child of God, hath peace with God. For that is the immediate product of justification, Rom. 5.1. Being justified by Faith, we have peace with God.
Now every Child of God, hath peace with God. For that is the immediate product of justification, Rom. 5.1. Being justified by Faith, we have peace with God.
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but as Legacies, are ordinarily left to be paid at different times, and oft-times upon certain conditions, which not being performed, the payment of the Legacy is withheld, or deferred:
but as Legacies, Are ordinarily left to be paid At different times, and ofttimes upon certain conditions, which not being performed, the payment of the Legacy is withheld, or deferred:
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for he is upon this account called the Comforter; and they are the effluxes of special grace, for there is no peace to the wicked (saith my God;) it is but an ignis fatuus, or a false fire, which sometimes flasheth in the face of an Hypocrite.
for he is upon this account called the Comforter; and they Are the Effluxes of special grace, for there is no peace to the wicked (Says my God;) it is but an ignis fatuus, or a false fire, which sometime flasheth in the face of an Hypocrite.
For all peace of Conscience, being (as I said before) but a Transcript in our Consciences of the peace our Souls have ratified with God, and confirmed in the Heavens;
For all peace of Conscience, being (as I said before) but a Transcript in our Consciences of the peace our Souls have ratified with God, and confirmed in the Heavens;
and comfortless Souls, than conclusions from Reason, either working upon Natural, or revealed Principles; taking no notice of the Spirit of Gods influence, 1. Either to inable the Soul, to make such Applications, and conclusions from true Premises;
and comfortless Souls, than conclusions from Reason, either working upon Natural, or revealed Principles; taking no notice of the Spirit of God's influence, 1. Either to inable the Soul, to make such Applications, and conclusions from true Premises;
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That, in the midst of Davids perplexing thoughts, they were Gods comforts, which refreshed his Soul, Psalm 94. v. 19. That it is God, who comforteth those that are cast down, 2 Cor. 7.6. And who comforteth us in all tribulation, 2 Cor. 1.4.
That, in the midst of Davids perplexing thoughts, they were God's comforts, which refreshed his Soul, Psalm 94. v. 19. That it is God, who comforts those that Are cast down, 2 Cor. 7.6. And who comforts us in all tribulation, 2 Cor. 1.4.
but if we had not them, the experiences which we have every day of believing Souls (if we can make any Judgment of Believers) do sufficiently evince this to our Souls:
but if we had not them, the experiences which we have every day of believing Souls (if we can make any Judgement of Believers) do sufficiently evince this to our Souls:
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God therefore, when he intendeth any of these consolatory influences, doth ordinarily prepare the soul for it, by delivering it from those influences of an ill affected body, which dispose it quite another way.
God Therefore, when he intends any of these consolatory influences, does ordinarily prepare the soul for it, by delivering it from those influences of an ill affected body, which dispose it quite Another Way.
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for the comforts of a gracious soul are not irrational and unaccountable things, but the results of Scriptural conclusions, which the soul is by the Comforter inabled to make.
for the comforts of a gracious soul Are not irrational and unaccountable things, but the results of Scriptural conclusions, which the soul is by the Comforter enabled to make.
though, not according to the merits of those souls that have them, yet according to their behaviour, and misbehaviour towards him: That famous promise, John 14.21.
though, not according to the merits of those Souls that have them, yet according to their behaviour, and misbehaviour towards him: That famous promise, John 14.21.
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We will manifest our selves unto him, is made to those that love Christ, and who keep his Commandments: And when Judas asks him, Lord! How is it that thou wilt manifest thy self to us, and not unto the world;
We will manifest our selves unto him, is made to those that love christ, and who keep his commandments: And when Judas asks him, Lord! How is it that thou wilt manifest thy self to us, and not unto the world;
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and demonstrate that love to me, by keeping my Commandments: For the world they love me not, and proclaim that they love me not, by their disobedience to my Commandments;
and demonstrate that love to me, by keeping my commandments: For the world they love me not, and proclaim that they love me not, by their disobedience to my commandments;
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but as to the receptions of further grace, the child of God is active, and the subject of cooperative, adjuvant, and assisting grace, and God gives out his assistances according to their motions.
but as to the receptions of further grace, the child of God is active, and the Subject of cooperative, adjuvant, and assisting grace, and God gives out his assistances according to their motions.
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but it shall be in him a well-spring of living water, springing up in his soul to eternal life, &c. so that in the dispensation of that, God acteth upon a Covenant, and as a debtor to his promise. If any one saith, God hath also promised to manifest himself unto his people:
but it shall be in him a wellspring of living water, springing up in his soul to Eternal life, etc. so that in the Dispensation of that, God Acts upon a Covenant, and as a debtor to his promise. If any one Says, God hath also promised to manifest himself unto his people:
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the motions of Divine Providence, in distributing to several Christians, nay, to the same Christians, several degrees of consolatory influences of grace, cannot seem either unjust,
the motions of Divine Providence, in distributing to several Christians, nay, to the same Christians, several Degrees of consolatory influences of grace, cannot seem either unjust,
for from a want of a just distinguishing these, many doubts and mistakes arise concerning this point of growing in grace; there may be the one, and a great increase and growth in them, where there is nothing either of the beginnings or increase of the other. By spiritual gifts, I understand those powers by which persons are inabled to some more external spiritual operations. You read much of them in the First Epistle to the Corinthians. These are usually distinguished into Extraordinary, such were the gifts of Tongues, Prophecy, Healing, Interpretation, &c. Which God was pleased to deal out in the Infancy of the Church, both to supply the want they had of ordinary means, and also to give a reputation to,
for from a want of a just distinguishing these, many doubts and mistakes arise Concerning this point of growing in grace; there may be the one, and a great increase and growth in them, where there is nothing either of the beginnings or increase of the other. By spiritual Gifts, I understand those Powers by which Persons Are enabled to Some more external spiritual operations. You read much of them in the First Epistle to the Corinthians. These Are usually distinguished into Extraordinary, such were the Gifts of Tongues, Prophecy, Healing, Interpretation, etc. Which God was pleased to deal out in the Infancy of the Church, both to supply the want they had of ordinary means, and also to give a reputation to,
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But there are other gifts that are more ordinary, and of constant and daily use in the Church of God; such are the gift of Prayer, of Preaching, of Spiritual Conference, &c. Now Christians are capable of growth and increase in these.
But there Are other Gifts that Are more ordinary, and of constant and daily use in the Church of God; such Are the gift of Prayer, of Preaching, of Spiritual Conference, etc. Now Christians Are capable of growth and increase in these.
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But besides these, there are gracious habits; which are powers and abilities in the soul, inabling it to acts of more secret and inward communion with God:
But beside these, there Are gracious habits; which Are Powers and abilities in the soul, enabling it to acts of more secret and inward communion with God:
And these are capable of increase, if not in their number, yet in their degrees of intention: Hence the Apostles pray, Lord increase our faith. And this left room for the Apostle to pray for the Corinthians, 2 Cor. 9.10. That the Lord would increase their fruit of righteousness;
And these Are capable of increase, if not in their number, yet in their Degrees of intention: Hence the Apostles pray, Lord increase our faith. And this left room for the Apostle to pray for the Corinthians, 2 Cor. 9.10. That the Lord would increase their fruit of righteousness;
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I shall instance in two: 1. Some may mistake a growth and increasing in spiritual gifts, or moral habits, for a growth in grace. A man may so mistake himself,
I shall instance in two: 1. some may mistake a growth and increasing in spiritual Gifts, or moral habits, for a growth in grace. A man may so mistake himself,
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without which he telleth them in the beginning of the next Chapter, that all gifts, all action, all suffering, prophecying, speaking with tongues, knowledge of all mysteries, giving all his goods to the poor, and his body to be burned, would signifie nothing but a little noise in the world,
without which he Telleth them in the beginning of the next Chapter, that all Gifts, all actium, all suffering, prophesying, speaking with tongues, knowledge of all Mysteres, giving all his goods to the poor, and his body to be burned, would signify nothing but a little noise in the world,
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Conformably to this, it is ordinarily observed, That Christians usually in the beginning of their Conversion, have the strongest Affections, the most passionate grief for sin, the most unsatisfied pantings and breathings after God and his Ordinances;
Conformably to this, it is ordinarily observed, That Christians usually in the beginning of their Conversion, have the Strongest Affections, the most passionate grief for since, the most unsatisfied pantings and breathings After God and his Ordinances;
but at this time weaker and less confirmed habits of Faith, of Self-denial, and Mortification; and are more easily than afterward, turned aside by a temptation.
but At this time Weaker and less confirmed habits of Faith, of Self-denial, and Mortification; and Are more Easily than afterwards, turned aside by a temptation.
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But these mistakes being easily obviated, I easily grant it, That there are real differences, as to Christians increase, progress, and growth in grace;
But these mistakes being Easily obviated, I Easily grant it, That there Are real differences, as to Christians increase, progress, and growth in grace;
So long therefore as there is a successive Conversion and bringing of souls to God, there must be Christians in the World of different sizes and statures,
So long Therefore as there is a successive Conversion and bringing of Souls to God, there must be Christians in the World of different sizes and statures,
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But yet this is not a perfect account of this variety, for all Christians of the same standing in the ways of God, are not of the same proficiency and stature in them.
But yet this is not a perfect account of this variety, for all Christians of the same standing in the ways of God, Are not of the same proficiency and stature in them.
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2. Secondly, therefore, One great cause may be a difference in spiritual nourishment. Though it be true in Bodies, that all who are fed with the same bread,
2. Secondly, Therefore, One great cause may be a difference in spiritual nourishment. Though it be true in Bodies, that all who Are fed with the same bred,
yet suppose a body to be fed with improper food, or not to have half enough, it is no great wonder if it doth not grow so fast as another body that hath a plenty of food,
yet suppose a body to be fed with improper food, or not to have half enough, it is no great wonder if it does not grow so fast as Another body that hath a plenty of food,
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but yet every one cannot read (an inexcusable fault in Parents and such as have the government of youth, especially in the age wherein we live;) nor have all the like means of having them read to them,
but yet every one cannot read (an inexcusable fault in Parents and such as have the government of youth, especially in the age wherein we live;) nor have all the like means of having them read to them,
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He (doubtless) speaketh of the Word preached, the Promise, Psal. 92.13. is, Those that are planted in the house of the Lord, shall flourish in the courts of our God.
He (doubtless) speaks of the Word preached, the Promise, Psalm 92.13. is, Those that Are planted in the house of the Lord, shall flourish in the Courts of our God.
There is a great deal of difference in that preaching under which Christians sit, One man preacheth in the inticing words of mans wisdom, another in the perswasive words of mans wisdom;
There is a great deal of difference in that preaching under which Christians fit, One man Preacheth in the enticing words of men Wisdom, Another in the persuasive words of men Wisdom;
Some Christians possibly live, where they scarce ever hear a good Sermon, but some Harangues of Oratory, or some rational Philosophical Discourses, of which they understand little or nothing:
some Christians possibly live, where they scarce ever hear a good Sermon, but Some Harangues of Oratory, or Some rational Philosophical Discourses, of which they understand little or nothing:
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Now their preaching seems to be so directed and ordered, as that the faith of their hearers might not rest in the power of God, but in the wisdom of men.
Now their preaching seems to be so directed and ordered, as that the faith of their hearers might not rest in the power of God, but in the Wisdom of men.
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God useth not ordinarily to work miracles, and their ordinary spiritual food is not proportioned to any such thing as the spiritual proficiency of those that hear them.
God uses not ordinarily to work Miracles, and their ordinary spiritual food is not proportioned to any such thing as the spiritual proficiency of those that hear them.
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Others are naturally of more solid, serious tempers; of more low and humble; of more meek and pliable spirits: Now where it happens that there is a change wrought in some persons of airy and light spirits,
Others Are naturally of more solid, serious tempers; of more low and humble; of more meek and pliable spirits: Now where it happens that there is a change wrought in Some Persons of airy and Light spirits,
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or such as are proud and high, or froward, and passionate and stubborn, a progress and growth in habits and exercises of grace, will not be so soon evident and apparent,
or such as Are proud and high, or froward, and passionate and stubborn, a progress and growth in habits and exercises of grace, will not be so soon evident and apparent,
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There is scarce any Plant will thrive much near an Ash; the like might be observed of other Trees, which experience tells us are ill neighbours to Plants.
There is scarce any Plant will thrive much near an Ash; the like might be observed of other Trees, which experience tells us Are ill neighbours to Plants.
so we often see, that there is a great warmth and zeal against sin and for God, nourished in those souls, which have been most smothered and choaked with ill relations and company;
so we often see, that there is a great warmth and zeal against since and for God, nourished in those Souls, which have been most smothered and choked with ill relations and company;
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There is no prevailing corruption but giveth a check to a growth in Grace, though sometimes the prevailing of it, doth by accident, promote Grace in its exercise;
There is no prevailing corruption but gives a check to a growth in Grace, though sometime the prevailing of it, does by accident, promote Grace in its exercise;
To instance but in that one lust of Earthly mindedness, Let but an earthly, covetous mind, prevail upon any, it is a wonderful thing to observe how it checks all spirtual progress;
To instance but in that one lust of Earthly Mindedness, Let but an earthly, covetous mind, prevail upon any, it is a wondered thing to observe how it Checks all Spiritual progress;
and makes them that they cannot but conclude he is one that feareth God, yet they know not how to reconcile the actions of his life to what the Scripture speaketh of the nature of grace.
and makes them that they cannot but conclude he is one that fears God, yet they know not how to reconcile the actions of his life to what the Scripture speaks of the nature of grace.
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Yea, and long and violent temptations, do also much hinder the souls growth. They are like cold winds or the bitings of beasts to the plants, which discourage the growth of them;
Yea, and long and violent temptations, do also much hinder the Souls growth. They Are like cold winds or the bitings of beasts to the plants, which discourage the growth of them;
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So it is with long and violent temptations, they indeed do not work as internal causes (I mean such temptations as are ab hoste, from our grand adversary) to hinder a Christians growth;
So it is with long and violent temptations, they indeed do not work as internal Causes (I mean such temptations as Are ab host, from our grand adversary) to hinder a Christians growth;
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There are few plants which grow much in the shade, ordinarily the influences of heaven, both of the Sun and the Rain, are necessary to the growth of the plants.
There Are few plants which grow much in the shade, ordinarily the influences of heaven, both of the Sun and the Rain, Are necessary to the growth of the plants.
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for I have once and again told you, that the Lord never withdraweth what of his spiritual influence upon the soul is necessary to uphold and maintain the spiritual union and life;
for I have once and again told you, that the Lord never withdraweth what of his spiritual influence upon the soul is necessary to uphold and maintain the spiritual Union and life;
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There is yet one Question more, which indeed doth not properly concern this place, in which I am to discourse concerning the Reasonableness of Divine Providence, in the inequal distributions of special distinguishing Grace;
There is yet one Question more, which indeed does not properly concern this place, in which I am to discourse Concerning the Reasonableness of Divine Providence, in the inequal distributions of special distinguishing Grace;
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1. That which makes the difficulty in the Apprehension of this, is: 1. Partly, Because there is but one Truth, one Faith, as well as one God, one Baptism, &c. Two contradictory Propositions cannot be true,
1. That which makes the difficulty in the Apprehension of this, is: 1. Partly, Because there is but one Truth, one Faith, as well as one God, one Baptism, etc. Two contradictory Propositions cannot be true,
3. Again, They have all the same word of truth to guide them, and to examine and measure Propositions by; they have the Law and the Testimony, and that is the Standard in the Market of Truth;
3. Again, They have all the same word of truth to guide them, and to examine and measure Propositions by; they have the Law and the Testimony, and that is the Standard in the Market of Truth;
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Yet notwithstanding this, There is nothing more obvious than that, even such who (if we may judge any thing) do truly fear God, have strangely different apprehensions concerning Divine Truth, concerning the Sacraments, the use of the Law, the extent of the Death of Christ, the power of mans Will, the true notion of Faith, &c.
Yet notwithstanding this, There is nothing more obvious than that, even such who (if we may judge any thing) do truly Fear God, have strangely different apprehensions Concerning Divine Truth, Concerning the Sacraments, the use of the Law, the extent of the Death of christ, the power of men Will, the true notion of Faith, etc.
Now the question is, Whence this variety is, why God permitteth it, and how the motions of Divine Providence, in these things, may appear just and reasonable? I shut out of this Discourse, the different Apprehensions of Carnal, wicked,
Now the question is, Whence this variety is, why God permitteth it, and how the motions of Divine Providence, in these things, may appear just and reasonable? I shut out of this Discourse, the different Apprehensions of Carnal, wicked,
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and their whole art and study is, because they cannot allow the conforming of their hearts to Divine Truth, to endeavour to interpret the Word of God into a fense consistent with their lusts;
and their Whole art and study is, Because they cannot allow the conforming of their hearts to Divine Truth, to endeavour to interpret the Word of God into a fence consistent with their Lustiest;
as also all such as the Apostle speaketh of, whom because they received not the truth in the love of it, God gives up to strong delusions to believe a lie;
as also all such as the Apostle speaks of, whom Because they received not the truth in the love of it, God gives up to strong delusions to believe a lie;
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I say, for all these I shall shut them out of my Discourse, and onely inquire whence such as truly love and fear God, have such different Apprehensions;
I say, for all these I shall shut them out of my Discourse, and only inquire whence such as truly love and Fear God, have such different Apprehensions;
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1. It first must be laid down for a Principle, That the providence of God never doth nor can suffer any elect Soul to embrace and die in any belief of any Proposition, by the belief of which its Salvation may be endangered.
1. It First must be laid down for a Principle, That the providence of God never does nor can suffer any elect Soul to embrace and die in any belief of any Proposition, by the belief of which its Salvation may be endangered.
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The Apostle telleth you of some that bring in damnable Heresies. Every Deviation from any Doctrine of Truth is an Error; but an Error is one thing, a damnable Error is another thing.
The Apostle Telleth you of Some that bring in damnable Heresies. Every Deviation from any Doctrine of Truth is an Error; but an Error is one thing, a damnable Error is Another thing.
There hath been a great deal of stir about Fundamentals, what Truths and Errors are Fundamental; I shall not engage my self in that Dispute, but shall determine those Fundamental Truths, the belief of,
There hath been a great deal of stir about Fundamentals, what Truths and Errors Are Fundamental; I shall not engage my self in that Dispute, but shall determine those Fundamental Truths, the belief of,
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And those are Fundamental Errors, which a man cannot hold, and in the mean time exercise that Faith and Holiness, without the exercise of which no man can be saved.
And those Are Fundamental Errors, which a man cannot hold, and in the mean time exercise that Faith and Holiness, without the exercise of which no man can be saved.
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The Providence of God may permit him thus to fall, but it cannot, it doth not, suffer any of the Elect of God, to hold on and perish in the faith of any Propositions of this nature;
The Providence of God may permit him thus to fallen, but it cannot, it does not, suffer any of the Elect of God, to hold on and perish in the faith of any Propositions of this nature;
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for then the elect of God might be deceived, which our Saviour hath determined impossible; then a Soul ordained to Life, given to Christ, might perish eternally;
for then the elect of God might be deceived, which our Saviour hath determined impossible; then a Soul ordained to Life, given to christ, might perish eternally;
and of the Annointing, teaching them all things, they must be interpreted of such Propositions as are necessary to be believed in order to the Salvation of the Soul;
and of the Anointing, teaching them all things, they must be interpreted of such Propositions as Are necessary to be believed in order to the Salvation of the Soul;
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and that both upon a Natural, and a Moral, and Spiritual account, Upon, 1. A spiritual account, Diverse Propositions of Truth of this nature, are not so clearly written in Scripture, that he who runneth may read them.
and that both upon a Natural, and a Moral, and Spiritual account, Upon, 1. A spiritual account, Diverse Propositions of Truth of this nature, Are not so clearly written in Scripture, that he who Runneth may read them.
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It was I think Augustines saying of the Holy Scriptures, That there were divers parts of them, in which a Lamb might wade, others wherein an Elephant may swim. It is the great mercy of God to us, that those Propositions of Truth, which are necessary to be agreed to, in order to the exercises of our Faith and Holiness;
It was I think Augustine's saying of the Holy Scriptures, That there were diverse parts of them, in which a Lamb might wade, Others wherein an Elephant may swim. It is the great mercy of God to us, that those Propositions of Truth, which Are necessary to be agreed to, in order to the exercises of our Faith and Holiness;
are left in Scripture so plain, and so often repeated, that if a man will not shut his eyes and suffer his lust to give law to his understanding, he must agree to them;
Are left in Scripture so plain, and so often repeated, that if a man will not shut his eyes and suffer his lust to give law to his understanding, he must agree to them;
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and they are fit for a ventilation, and possibly must be concluded from consequences. 2. Upon a natural account. Every one hath not the same quickness of Apprehension, the same strength for ratiocination,
and they Are fit for a ventilation, and possibly must be concluded from consequences. 2. Upon a natural account. Every one hath not the same quickness of Apprehension, the same strength for ratiocination,
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and ability for rational and logical deductions. 3. Nor Thirdly (which is that which I meant by a moral account) Hath every one the same helps and means,
and ability for rational and logical deductions. 3. Nor Thirdly (which is that which I meant by a moral account) Hath every one the same helps and means,
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But how do we gather it? We have no express Scripture for that more than for Womens receiving the Lords Supper; but we conclude it from the identity of the Covenant of Grace under the Old and New Testament, from the Precept for Circumcision, from the right of Infants to the Kingdom of God;
But how do we gather it? We have no express Scripture for that more than for Women's receiving the lords Supper; but we conclude it from the identity of the Covenant of Grace under the Old and New Testament, from the Precept for Circumcision, from the right of Infants to the Kingdom of God;
men coming to dispute, bringing as Augustine said of his own coming, sometimes to read the Scriptures, Discutiendi acumen, not Discendi pietatem; a sharpness of wit to discuss Points, not an humble pious defire to learn;
men coming to dispute, bringing as Augustine said of his own coming, sometime to read the Scriptures, Discutiendi acumen, not Discendi pietatem; a sharpness of wit to discuss Points, not an humble pious desire to Learn;
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Different Apprehensions of Propositions, especially when they have been amongst such as truly feared God, have ordinarily caused great searchings of the Scripture, ventilation of Arguments,
Different Apprehensions of Propositions, especially when they have been among such as truly feared God, have ordinarily caused great searchings of the Scripture, ventilation of Arguments,
as we should most certainly do it, if God by his Providence did not so order it that we should see many, of whom we cannot say but that they fear God, and walk closely with him;
as we should most Certainly do it, if God by his Providence did not so order it that we should see many, of whom we cannot say but that they Fear God, and walk closely with him;
you cannot but observe in the world, how fond and zealous, some persons are for a particular opinion, more than for the great things of Righteousness and Holiness, which are certainly the far more weighty things of the Divine Law;
you cannot but observe in the world, how found and zealous, Some Persons Are for a particular opinion, more than for the great things of Righteousness and Holiness, which Are Certainly the Far more weighty things of the Divine Law;
and the weakness of their understandings must be sins of the least magnitude (for it is not in the power of man to believe what he will) than against those that are open and notorious transgressors of the Law of God, in things as to which, every man is condemned by his own Conscience.
and the weakness of their understandings must be Sins of the least magnitude (for it is not in the power of man to believe what he will) than against those that Are open and notorious transgressors of the Law of God, in things as to which, every man is condemned by his own Conscience.
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3. Thirdly, The Wisdom of God is much seen in the permission of these different apprehensions in the Souls of his own People, In his thus directing us to the exercise of charity.
3. Thirdly, The Wisdom of God is much seen in the permission of these different apprehensions in the Souls of his own People, In his thus directing us to the exercise of charity.
and God! I thank thee, I am not as others are; amongst other things it sometimes finds an Opinion, which it Christens with the name of Orthodox Catholick Truth; and this shall distinguish him:
and God! I thank thee, I am not as Others Are; among other things it sometime finds an Opinion, which it Christens with the name of Orthodox Catholic Truth; and this shall distinguish him:
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all that dissents from him shall be Hereticks, or Schismaticks, or Ignorant Persons; he and his party onely shall make up the Catholick Church: others know not the Law (if you will believe him) and are accursed. Now though this may prevail very far with men of Carnal Principles and Designs, yet when Gods People see, that those who differ in some particular opinions from them,
all that dissents from him shall be Heretics, or Schismatics, or Ignorant Persons; he and his party only shall make up the Catholic Church: Others know not the Law (if you will believe him) and Are accursed. Now though this may prevail very Far with men of Carnal Principles and Designs, yet when God's People see, that those who differ in Some particular opinions from them,
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Justified by the Grace of God, and Sanctified through the Holy Spirit, even as we? It were an easie thing to assign many other things, wherein the Wisdom of God is apparent in this permission of different Apprehensions of Truth in the Souls of his own People;
Justified by the Grace of God, and Sanctified through the Holy Spirit, even as we? It were an easy thing to assign many other things, wherein the Wisdom of God is apparent in this permission of different Apprehensions of Truth in the Souls of his own People;
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as to shew us our weakness, and the imperfection of our state, and what need we have to be daily flying to him to teach us and to guide us, &c. But this is sufficient, both to have given you a reasonable account of the thing it self,
as to show us our weakness, and the imperfection of our state, and what need we have to be daily flying to him to teach us and to guide us, etc. But this is sufficient, both to have given you a reasonable account of the thing it self,
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3. Nor Comforting and refreshing their Souls with the sensible consolations of his spirit, 4. Nor causing them all alike to grow, nor giving them equal degrees of light to discern the truth of Propositions of Truth;
3. Nor Comforting and refreshing their Souls with the sensible consolations of his Spirit, 4. Nor causing them all alike to grow, nor giving them equal Degrees of Light to discern the truth of Propositions of Truth;
and then that these motions of Divine Providence are exceeding reasonable, and God in them is infinitely wise and just; the evidencing of this hath been all my Work:
and then that these motions of Divine Providence Are exceeding reasonable, and God in them is infinitely wise and just; the evidencing of this hath been all my Work:
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My whole Application shall be reduced to two Heads, shewing you how useful this Discourse may be for the promoting of, 1. Charity towards men. 2. Of Piety towards God. The later is indeed first in excellency.
My Whole Application shall be reduced to two Heads, showing you how useful this Discourse may be for the promoting of, 1. Charity towards men. 2. Of Piety towards God. The later is indeed First in excellency.
' This whole Discourse must certainly teach us Charity towards men; and that particularly toward such as we discern, 1. Weak unto their spiritual duty.
' This Whole Discourse must Certainly teach us Charity towards men; and that particularly towards such as we discern, 1. Weak unto their spiritual duty.
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but this Discourse may learn us Charity. The general argument arising from this Discourse is the same which the Apostle maketh use of in Rom. 14. v. 3. v. 1. He commandeth us to receive those that are weak in the faith, though with prudence and caution, not to doubtful disputations. His argument is in the latter part of the third verse; For God hath received him. Certainly a very cogent argument.
but this Discourse may Learn us Charity. The general argument arising from this Discourse is the same which the Apostle makes use of in Rom. 14. v. 3. v. 1. He commands us to receive those that Are weak in the faith, though with prudence and caution, not to doubtful disputations. His argument is in the latter part of the third verse; For God hath received him. Certainly a very cogent argument.
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1. Seest thou therefore one, Who is weak unto his spiritual duty, and is often halting and complaining of his weakness, he is not able to resist his temptations,
1. See thou Therefore one, Who is weak unto his spiritual duty, and is often halting and complaining of his weakness, he is not able to resist his temptations,
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nay thou that art strong, mayest again be made weak. What art thou if God with-draweth his holy spirit from thee? If God letteth loose Satan against thee? Thus the Apostle, Gal. 6.1. endeavoureth to perswade Christians to a charitable endeavour to restore such as are fallen, in the spirit of meekness;
nay thou that art strong, Mayest again be made weak. What art thou if God withdraweth his holy Spirit from thee? If God lets lose Satan against thee? Thus the Apostle, Gal. 6.1. endeavoureth to persuade Christians to a charitable endeavour to restore such as Are fallen, in the Spirit of meekness;
considering (saith he) thy self, lest thou also be tempted. See what the Apostle saith upon this head, Rom. 15.1. We then that are strong, ought to bear the infirmities of the weak;
considering (Says he) thy self, lest thou also be tempted. See what the Apostle Says upon this head, Rom. 15.1. We then that Are strong, ought to bear the infirmities of the weak;
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He walks in the wayes of God, but he doth not move to them, nor in them, with that alacrity of mind, with that cheerfulness and liveliness of spirit, that another doth;
He walks in the ways of God, but he does not move to them, nor in them, with that alacrity of mind, with that cheerfulness and liveliness of Spirit, that Another does;
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thereby quickening them to stir up themselves to follow hard after God, and thereby also offering to thee opportunities for thy charity and brotherly help;
thereby quickening them to stir up themselves to follow hard After God, and thereby also offering to thee opportunities for thy charity and brotherly help;
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3. Thirdly, Seest thou a soul walk heavily all the day long, crying out as David, Lord wherewith wilt thou comfort me? He neither liveth in the bright and clear Vision of God,
3. Thirdly, See thou a soul walk heavily all the day long, crying out as David, Lord wherewith wilt thou Comfort me? He neither lives in the bright and clear Vision of God,
for there is no sorrow like the sorrow of that soul that walks heavily all the day long, crying out, Where is my God become? I shall not be large in perswading pity and charity for such poor souls,
for there is no sorrow like the sorrow of that soul that walks heavily all the day long, crying out, Where is my God become? I shall not be large in persuading pity and charity for such poor Souls,
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You have heard, that there are many such souls whom yet God hath received. God doth not equally distribute his dispensations of consolitary grace, to all that truly love and fear him;
You have herd, that there Are many such Souls whom yet God hath received. God does not equally distribute his dispensations of consolitary grace, to all that truly love and Fear him;
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If therefore thou canst speak a word in season, if thou canst comfort another with the same comfort wherewith thy own soul hath been comforted heretofore of God, do it;
If Therefore thou Canst speak a word in season, if thou Canst Comfort Another with the same Comfort wherewith thy own soul hath been comforted heretofore of God, do it;
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exercise again thy charity, if thou doest but see him hold on his way, though thou doest not see he groweth stronger and stronger. God hath promised that he shall grow, he hath not promised that his growth shall be visible unto thee:
exercise again thy charity, if thou dost but see him hold on his Way, though thou dost not see he grows Stronger and Stronger. God hath promised that he shall grow, he hath not promised that his growth shall be visible unto thee:
Remember you must give allowance both for the time he hath stood in the Lords Garden, and also for the means which God hath afforded him while he hath stood there.
remember you must give allowance both for the time he hath stood in the lords Garden, and also for the means which God hath afforded him while he hath stood there.
I observe that God judgeth of men with allowance for their temptations. Behold (saith the Apostle) the Patience of Job. The patience of Job? Job indeed did sometimes shew much patience,
I observe that God Judgeth of men with allowance for their temptations. Behold (Says the Apostle) the Patience of Job. The patience of Job? Job indeed did sometime show much patience,
If indeed Job had brake out into those great errors and extravagancies of passion, not being under high and great temptations, he had shewed himself very impatient;
If indeed Job had brake out into those great errors and extravagancies of passion, not being under high and great temptations, he had showed himself very impatient;
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We must learn to judge as God judgeth, and particularly as to this point of growth in grace; we must judge of it according to the means and helps of grace which the person hath had, considering the natural temper of the person;
We must Learn to judge as God Judgeth, and particularly as to this point of growth in grace; we must judge of it according to the means and helps of grace which the person hath had, considering the natural temper of the person;
Possibly his circumstances have been such, as have necessitated him, in order to getting bread, to live in a Town, in a Family, where he hath scarce ever heard a good Sermon,
Possibly his Circumstances have been such, as have necessitated him, in order to getting bred, to live in a Town, in a Family, where he hath scarce ever herd a good Sermon,
And here (if any where) I had need plead with you for charity; for although it be evident, that it is not in the power of a man to believe what he would,
And Here (if any where) I had need plead with you for charity; for although it be evident, that it is not in the power of a man to believe what he would,
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yet it is matter of amazement to consider, what Feuds, what Alienations in Affection, are the products of Differences in Opinion: As if Heaven were entailed to Understandings of one Complexion.
yet it is matter of amazement to Consider, what Feuds, what Alienations in Affection, Are the products of Differences in Opinion: As if Heaven were entailed to Understandings of one Complexion.
each one hugging his particular opinion, as if he judged himself, and none but himself, infallible: And even Protestants, declaiming against an Infallible Head upon the Earth, will yet arrogate an Infallibility of Judgment unto themselves.
each one hugging his particular opinion, as if he judged himself, and none but himself, infallible: And even Protestants, declaiming against an Infallible Head upon the Earth, will yet arrogate an Infallibility of Judgement unto themselves.
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which would give a just foundation for the renewing of that old question of the false prophet, Which way went the spirit of God from me to thee? Doth any one say I have Scripture for my Opinion? So saith the other.
which would give a just Foundation for the renewing of that old question of the false Prophet, Which Way went the Spirit of God from me to thee? Does any one say I have Scripture for my Opinion? So Says the other.
but it ought neither to rule Faith, nor to guide private Practice. If it doth, the particular Church, which all confess fallible, is made the Rule of Faith, or the Supreme Judge of it;
but it ought neither to Rule Faith, nor to guide private Practice. If it does, the particular Church, which all confess fallible, is made the Rule of Faith, or the Supreme Judge of it;
What mean therefore these heats? The Question is still about a Judge in the case, Whether a mans particular conscience must not be the proximate rule of his actions? If it must not, what must? We have lost the very Basis of the Protestant Religion, and shall whether we will or no be sorced to Rome to find an Infallible Judge; and when we have done that, we have but cheated our own souls;
What mean Therefore these heats? The Question is still about a Judge in the case, Whither a men particular conscience must not be the proximate Rule of his actions? If it must not, what must? We have lost the very Basis of the Protestant Religion, and shall whither we will or not be source to Room to find an Infallible Judge; and when we have done that, we have but cheated our own Souls;
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How much better is it to stay at home, and act according to that excellent Canon of Saint Paul, Phil. 3.15. Let us therefore, as many as be perfect, be thus minded;
How much better is it to stay At home, and act according to that excellent Canon of Saint Paul, Philip 3.15. Let us Therefore, as many as be perfect, be thus minded;
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One thinks the Government of the Church should be by Prelates, another by Presbyters, a third by Common Suffrage. Suppose all these agreed in this, that without faith and holiness no man shall see God.
One thinks the Government of the Church should be by Prelates, Another by Presbyters, a third by Common Suffrage. Suppose all these agreed in this, that without faith and holiness no man shall see God.
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Let every one walk in this way, they will at last meet in the Kingdom of God. One thinks Children should be baptized, another thinks, that none ought to be baptized, till he be capable of instruction,
Let every one walk in this Way, they will At last meet in the Kingdom of God. One thinks Children should be baptised, Another thinks, that none ought to be baptised, till he be capable of instruction,
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if they practice according to their principle) but who liveth and sinneth not against God? Who judgeth every sin in event damnable? especially where the error too is in matter of judgment, which a man hath no power to over rule his own Faith and Perswasion in;
if they practice according to their principle) but who lives and Sinneth not against God? Who Judgeth every since in event damnable? especially where the error too is in matter of judgement, which a man hath no power to over Rule his own Faith and Persuasion in;
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And here I must lament the unhappiness of them that are fallen into the mistake of the Seventh-day-Sabbath, I have known some of them, whom I could not but think persons truly fearing God;
And Here I must lament the unhappiness of them that Are fallen into the mistake of the Seventh-day-Sabbath, I have known Some of them, whom I could not but think Persons truly fearing God;
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but certainly next to Errors in Fundamentals, which will divide a soul from the Head Christ Jesus, such as divide from the Body, are of most dangerous consequence.
but Certainly next to Errors in Fundamentals, which will divide a soul from the Head christ jesus, such as divide from the Body, Are of most dangerous consequence.
For the Christian Sabbath, I make a doubt whether there be any thing (which is not plain in Scripture) which comes to us by an universal tradition of the Church;
For the Christian Sabbath, I make a doubt whither there be any thing (which is not plain in Scripture) which comes to us by an universal tradition of the Church;
whence as also from the Scriptural proof (though raised by consequence for it) there is not this day a very considerable number of Christians in the World,
whence as also from the Scriptural proof (though raised by consequence for it) there is not this day a very considerable number of Christians in the World,
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It may also be useful to you for the improvement of your piety, and that divers wayes: 1. To teach you to adore the divine wisdom in these different dispensations of his providence.
It may also be useful to you for the improvement of your piety, and that diverse ways: 1. To teach you to adore the divine Wisdom in these different dispensations of his providence.
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You cannot understand why God suffereth some of his people to be weak, weak in faith, weak as to their spiritual habits and exercises, you think God might have more glory if they were stronger,
You cannot understand why God suffers Some of his people to be weak, weak in faith, weak as to their spiritual habits and exercises, you think God might have more glory if they were Stronger,
Besides, God ordinarily governs his people, not by miraculous operations, but by ordinary reasonable means. Which two things being supposed, Gods infinite wisdom appears, in the different sizes and statures of his people, in their different states and complexions.
Beside, God ordinarily governs his people, not by miraculous operations, but by ordinary reasonable means. Which two things being supposed, God's infinite Wisdom appears, in the different sizes and statures of his people, in their different states and complexions.
And as to these Dispensations, it will appear at the last, that those who have least shares of this hidden manna, will have no lack of enough to bring them to Heaven;
And as to these Dispensations, it will appear At the last, that those who have least shares of this hidden manna, will have no lack of enough to bring them to Heaven;
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For though the soul, as to the Reception of the first grace, be meerly passive; yet as to the receiving of these manifestations in the several degrees of them, it is many ways Active. All therefore that I have to do, is to call upon you to perfect Holiness, and to shew you what force there is in this Argument, to ingage you to it.
For though the soul, as to the Reception of the First grace, be merely passive; yet as to the receiving of these manifestations in the several Degrees of them, it is many ways Active. All Therefore that I have to do, is to call upon you to perfect Holiness, and to show you what force there is in this Argument, to engage you to it.
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yea, and not Acts onely, but even secret Thoughts, and those powers and habits of the Soul, which are the Principles of such Acts. When I therefore upon this account, call upon you to perfect Holiness, my meaning is, that you should study that perfection of Spirituality and Heavenly Duty, which God requires of you;
yea, and not Acts only, but even secret Thoughts, and those Powers and habits of the Soul, which Are the Principles of such Acts. When I Therefore upon this account, call upon you to perfect Holiness, my meaning is, that you should study that perfection of Spirituality and Heavenly Duty, which God requires of you;
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but for the sake of those that are weaker, and because there are some pieces of Holiness, which do more properly and immediately trend towards the reception of these gradual manifestations,
but for the sake of those that Are Weaker, and Because there Are Some Pieces of Holiness, which do more properly and immediately trend towards the reception of these gradual manifestations,
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as we may gather from his penitential Psalms; there is no sort of sin that I know but may for a time separate betwixt God and the Soul, and make him to hide his Face from it.
as we may gather from his penitential Psalms; there is no sort of since that I know but may for a time separate betwixt God and the Soul, and make him to hide his Face from it.
That Christian therefore, that would have these manifestations of God unto him, these abidings of the Holy Spirit with him, must be Holy in all manner of Conversation, having a respect to all Gods Commandements,
That Christian Therefore, that would have these manifestations of God unto him, these abidings of the Holy Spirit with him, must be Holy in all manner of Conversation, having a respect to all God's commandments,
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Conscience may check and reflect sourly upon the soul for any of them, and where that doth so reflect and check, there will be little Peace and Comfort, little Life and Vigour unto duty, little Growth and Progress in the Ways of God: Herein therefore exercise your selves, to keep a Conscience void of offence, both towards God and towards men;
Conscience may check and reflect sourly upon the soul for any of them, and where that does so reflect and check, there will be little Peace and Comfort, little Life and Vigour unto duty, little Growth and Progress in the Ways of God: Herein Therefore exercise your selves, to keep a Conscience void of offence, both towards God and towards men;
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A man given up to the pursuit of pleasure, or of worldly profits and advantages, or worldly honours and preferments, scarce can have any true love for God;
A man given up to the pursuit of pleasure, or of worldly profits and advantages, or worldly honours and preferments, scarce can have any true love for God;
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but it puts a great death upon his Life and Peace, I mean his Spiritual Life and Peace. It is impossible that the Soul that is intangled in the businesses of the World, in a more than ordinary manner, should find his Soul either so free for,
but it puts a great death upon his Life and Peace, I mean his Spiritual Life and Peace. It is impossible that the Soul that is entangled in the businesses of the World, in a more than ordinary manner, should find his Soul either so free for,
The Soul of a Man is not infinite in its powers, and cannot be with equal degrees of intention, employed upon two different, much less contrary things.
The Soul of a Man is not infinite in its Powers, and cannot be with equal Degrees of intention, employed upon two different, much less contrary things.
And considering that although the blessing of Grace doth not depend upon the Instrument; let Paul plant, and Apollos Water, God must give the increase;
And considering that although the blessing of Grace does not depend upon the Instrument; let Paul plant, and Apollos Water, God must give the increase;
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If the Preacher ordinarily preacheth not to the understanding and capacity of the hearer, or not to the conscience and hearts of hearers, but fills up his time with other things, impertinent to the Souls Spiritual Duty;
If the Preacher ordinarily Preacheth not to the understanding and capacity of the hearer, or not to the conscience and hearts of hearers, but fills up his time with other things, impertinent to the Souls Spiritual Duty;
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Our Saviour, you know, gives this account, why he spake to the Scribes and Pharisees and ordinary Jews in Parables; but to his Disciples opened those Parables and spake more plainly and intelligibly.
Our Saviour, you know, gives this account, why he spoke to the Scribes and Pharisees and ordinary jews in Parables; but to his Disciples opened those Parables and spoke more plainly and intelligibly.
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2. Secondly, In a sincere and diligent attendance upon them. That Soul which will meet God in his Ordinances, must in hearing hear; he must go out with a design to meet God,
2. Secondly, In a sincere and diligent attendance upon them. That Soul which will meet God in his Ordinances, must in hearing hear; he must go out with a Design to meet God,
Our Saviour asks his Disciples, when they had been hearing John the Baptist, What they went out for to to see? It is a question we should all propound to our selves,
Our Saviour asks his Disciples, when they had been hearing John the Baptist, What they went out for to to see? It is a question we should all propound to our selves,
There is a great improvement to be made of Baptism, in order to our Spiritual Strength and Vigour: I have handled that in a particular Discourse in some of your hearing,
There is a great improvement to be made of Baptism, in order to our Spiritual Strength and Vigour: I have handled that in a particular Discourse in Some of your hearing,
and indeed all that lieth upon our hand to do, in order to the obtaining of these manifestations. Now what greater argument to press holiness can there be than this? He that hath my commandements,
and indeed all that lies upon our hand to do, in order to the obtaining of these manifestations. Now what greater argument to press holiness can there be than this? He that hath my Commandments,
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The meaning of that I do not understand, if it doth not signifie, That it is an Ordinance, wherein (if it be duly and conscienciously attended upon) Christ doth communicate the vertue of his death. Now I am sure all Christs manifestations to the Souls of his People, are a part of that purchase.
The meaning of that I do not understand, if it does not signify, That it is an Ordinance, wherein (if it be duly and conscientiously attended upon) christ does communicate the virtue of his death. Now I am sure all Christ manifestations to the Souls of his People, Are a part of that purchase.
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4. Be much, fourthly, in Prayer, especially in secret Prayer; there it is that the Soul can be freest with God, both in the confession of its sins, and in the spreading of its particular case before the Lord, and wrestlings with him.
4. Be much, fourthly, in Prayer, especially in secret Prayer; there it is that the Soul can be Freest with God, both in the Confessi of its Sins, and in the spreading of its particular case before the Lord, and wrestlings with him.
All that is to be obtained of God, either with reference to the first Grace, or the further manifestations of God unto the Soul, is in one place or other of Holy Scripture promised unto Prayer.
All that is to be obtained of God, either with Referente to the First Grace, or the further manifestations of God unto the Soul, is in one place or other of Holy Scripture promised unto Prayer.
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and oft-times God maketh use of his more private servants, to speak a word in season to the weary in short for all the purposes of special grace. I shall add no more,
and ofttimes God makes use of his more private Servants, to speak a word in season to the weary in short for all the Purposes of special grace. I shall add no more,
for the promise of divine manifestations, and the abode of the spirit of God with the soul, being limited to those who love Christ, and evidence that love by a keeping of his commandements; it must necessarily follow, that the keeping the commandements of Christ in all things, must be an adequate means;
for the promise of divine manifestations, and the Abided of the Spirit of God with the soul, being limited to those who love christ, and evidence that love by a keeping of his Commandments; it must necessarily follow, that the keeping the Commandments of christ in all things, must be an adequate means;
Who is there that understandeth not the difference betwixt a strong and a weak Christian, weak in the resistance of sin and temptation, weak in the performance of all holy and spiritual duties: betwixt a Christian who feels himself in a free lively temper for the service of God, ready to run the way of Gods Commandments,
Who is there that understands not the difference betwixt a strong and a weak Christian, weak in the resistance of since and temptation, weak in the performance of all holy and spiritual duties: betwixt a Christian who feels himself in a free lively temper for the service of God, ready to run the Way of God's commandments,
and a soul full of that joy and peace that is consequent to believing? betwixt a soul flourishing and daily shooting forth, in more perfect acts of grace,
and a soul full of that joy and peace that is consequent to believing? betwixt a soul flourishing and daily shooting forth, in more perfect acts of grace,
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and a soul that seems to stand still, and not to thrive in the wayes of holiness? If therefore there be any advantage from further degrees of spiritual strength, if any goodness in a spiritual liveliness, freedome, and alacrity, if any consolation in Christ, or sweetness arising from those consolations, if any comfort in the love, the spiritual love of God? O study Holiness, some gradual neglects of it are the greatest causes of all that weakness, dulness, sadness, unthriftiness, under which your souls labour.
and a soul that seems to stand still, and not to thrive in the ways of holiness? If Therefore there be any advantage from further Degrees of spiritual strength, if any Goodness in a spiritual liveliness, freedom, and alacrity, if any consolation in christ, or sweetness arising from those consolations, if any Comfort in the love, the spiritual love of God? Oh study Holiness, Some gradual neglects of it Are the greatest Causes of all that weakness, dullness, sadness, unthriftiness, under which your Souls labour.
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God sometimes acteth by Prerogative, shewing these mercies where he will, and because he will, and with-holding them for the probation and tryal of his People;
God sometime Acts by Prerogative, showing these Mercies where he will, and Because he will, and withholding them for the probation and trial of his People;
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To which you may add that, Job. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? v. 8. It is as high as Heaven;
To which you may add that, Job. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? v. 8. It is as high as Heaven;
Custodem, rectoremque universi, animum & spiritum, mundani hujus operis Dominum & artificem, cui nomen omne convenit. Vis illum fatum vocare? non errabis. Hic est, ex quo suspensa sunt omnia, causa causarum. Vis illum Providentiam dicere? rectè dices. Est enim cujus consilio huic mundo providetur, ut inconcussus eat, & actus suos explicet, Seneca Nat. Qu. l. 2. cap. 45.
Custodem, rectoremque universi, animum & spiritum, Worldly hujus operis Dominum & artificem, cui Nome omne convenit. Vis Ilum fatum vocare? non errabis. Hic est, ex quo suspensa sunt omnia, causa Causarum. Vis Ilum Providentiam dicere? rectè dices. Est enim cujus consilio huic mundo providetur, ut inconcussus eat, & actus suos explicet, Senecca Nat. Qu. l. 2. cap. 45.
