N00458:168
The barren fig trees doom. Or, A brief discourse wherein is set forth the…
The barren fig trees doom. Or, A brief discourse wherein is set forth the woeful danger of all who abide unfruitful under Gospel privileges, and Gods husbandry. Being the substance of sixteen sermons preached on Christ's parable of the fig-tree. / By Samuel Willard, teacher of a church in Boston. ; [Four lines from Matthew]The barren fig trees doom. Or, A brief discourse wherein is set forth the woful danger of all who abide unfruitful under Gospel priviledges, and Gods husbandry. Being the substance of sixteen sermons preached on Christ's parable of the fig-tree. / By Samuel Willard, teacher of a church in Boston. ; [Four lines from Matthew]
Boston: printed by Benjamin Harris, 1691
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
4. Hence God cannot, in propriety of speech, be said •o know one thing more than another; or to observe one thing more intensely than another: if we consider this observation as it is in God, it cannot be more or less, intended or remitted; for God doth all things like himself, he is the same God; he cannot know or see one thing more distinctly or clearly than another; all things come equally under his cognizance; he is no more intimately acquainted with the things in heaven, than with those in hell; his actual knowledge of all must be infinite, and in that which is infinite, there are no degrees: All Beings are comprehended in him, Acts 17. 28. and therefore intimate acquaintance with them all belongs to him; yea and all Beings are to be improved by him for his glory; he must therefore know them throughly, and all their motions, that so he may not miss of his glory by them.
4. Hence God cannot, in propriety of speech, be said •o know one thing more than another; or to observe one thing more intensly than another: if we consider this observation as it is in God, it cannot be more or less, intended or remitted; for God doth all things like himself, he is the same God; he cannot know or see one thing more distinctly or clearly than another; all things come equally under his cognizance; he is no more intimately acquainted with the things in heaven, than with those in hell; his actual knowledge of all must be infinite, and in that which is infinite, there are no degrees: All Beings are comprehended in him, Acts 17. 28. and therefore intimate acquaintance with them all belongs to him; yea and all Beings are to be improved by him for his glory; he must therefore know them throughly, and all their motions, that so he may not miss of his glory by them.
5. There are yet some persons and things in which God will have more of his declarative glory to shine forth than in others: it