II. Abraham 's Obedience thereunto, from thence to the end of the 10th Verse. III. The Event or Issue thereof, in the 11th, 12th, 13th, and 14th Verses.
II Abraham is obedience thereunto, from thence to the end of the 10th Verse. III. The Event or Issue thereof, in the 11th, 12th, 13th, and 14th Verses.
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3. The Matter of the Temptation, or of the Command (for here they are one and the same thing, he tempted him by laying such a Command upon him), He must offer his Son for a Burnt-offering.
3. The Matter of the Temptation, or of the Command (for Here they Are one and the same thing, he tempted him by laying such a Command upon him), He must offer his Son for a Burnt-offering.
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As for the first of these, the time when God was pleased to lay this Command upon Abraham, that is pointed at or intimated in the first words of the History, And it came to pass after these things.
As for the First of these, the time when God was pleased to lay this Command upon Abraham, that is pointed At or intimated in the First words of the History, And it Come to pass After these things.
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for what should rather be intended, than those things that had been immediately before recited? Now there we read of the Birth and Circumcision of Isaac; of Ishmael 's mocking him,
for what should rather be intended, than those things that had been immediately before recited? Now there we read of the Birth and Circumcision of Isaac; of Ishmael is mocking him,
he means, in Isaac 's Posterity, in Jacob, or Israel, the Son of Isaac, from whom they should be called Israelites. Now after these things; after that God had thus declared his Will concerning Abraham 's Family,
he means, in Isaac is Posterity, in Jacob, or Israel, the Son of Isaac, from whom they should be called Israelites. Now After these things; After that God had thus declared his Will Concerning Abraham is Family,
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and that in him, at least in his Offspring, he must expect the fulfilling of God's Promise, That in his seed should all the nations of the earth be blessed;
and that in him, At least in his Offspring, he must expect the fulfilling of God's Promise, That in his seed should all the Nations of the earth be blessed;
And hence we may observe, That God most wisely orders and determines the Circumstances of those Trials with which he exerciseth his People, in such a manner as may best conduce to the Ends for which he brings such Trials upon them.
And hence we may observe, That God most wisely order and determines the circumstances of those Trials with which he Exerciseth his People, in such a manner as may best conduce to the Ends for which he brings such Trials upon them.
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If they be for the Exercise and Improvement of their Graces, then the Circumstances of them shall be such as may best promote and further that his design.
If they be for the Exercise and Improvement of their Graces, then the circumstances of them shall be such as may best promote and further that his Design.
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The like Instance of God's most wise Providence, we may observe in God's dealing with Jepthah. God had given Jepthah a glorious Victory over his Enemies the Children of Ammon, and now he returns to his House at Mizpeh in Triumph.
The like Instance of God's most wise Providence, we may observe in God's dealing with Jephthah. God had given Jephthah a glorious Victory over his Enemies the Children of Ammon, and now he returns to his House At Mizpeh in Triumph.
then it shall be, that whatsoever cometh forth of the doors of my house to meet me when I return in peace, shall be the Lord's, I will offer it up for a burnt-offering.
then it shall be, that whatsoever comes forth of the doors of my house to meet me when I return in peace, shall be the Lord's, I will offer it up for a Burnt-offering.
In which Dispensation there was also this to add much unto his Affliction, that it was through himself that this befel him, it was through his own Rashness in making such a Vow,
In which Dispensation there was also this to add much unto his Affliction, that it was through himself that this befell him, it was through his own Rashness in making such a Voelli,
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And indeed so very often it is, there is some Act or Neglect of our own, either occasioning or furthering our Sufferings, which Circumstance puts a sting into them,
And indeed so very often it is, there is Some Act or Neglect of our own, either occasioning or furthering our Sufferings, which Circumstance puts a sting into them,
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But, I say, however it be, there is an over-ruling Providence most wisely ordering and disposing the Circumstances of our Trials in such a manner as may best conduce to the effecting in and upon us what he intends them for.
But, I say, however it be, there is an overruling Providence most wisely ordering and disposing the circumstances of our Trials in such a manner as may best conduce to the effecting in and upon us what he intends them for.
never allowing our selves to say, I could have submitted, and have born my Trial, had it not been for such or such a Circumstance, which so aggravates my Sufferings, that my burthen is intolerable.
never allowing our selves to say, I could have submitted, and have born my Trial, had it not been for such or such a Circumstance, which so aggravates my Sufferings, that my burden is intolerable.
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After things are past, and cannot be recalled, we are apt to afflict our selves beyond all measure for those things which perhaps were neither our Sin nor our Imprudence.
After things Are past, and cannot be Recalled, we Are apt to afflict our selves beyond all measure for those things which perhaps were neither our since nor our Imprudence.
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and because what we did with a good Intention, proved rather prejudicial than advantagious and helpful towards the promoting of that good which we had in our eye,
and Because what we did with a good Intention, proved rather prejudicial than advantageous and helpful towards the promoting of that good which we had in our eye,
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or omitted? And if upon the most impartial enquiry we can find no sin or guilt to charge our selves with, we must not any further disquiet our selves.
or omitted? And if upon the most impartial enquiry we can find no since or guilt to charge our selves with, we must not any further disquiet our selves.
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and if God made that use of our endeavours which we never intended, and thereby furthered that which above all things we desired to decline and keep off, we must sit down contented, resting satisfied in his disposal of matters, who worketh all things according to the counsel of his own will, and serves his Providence of us, not as we would, but as he pleaseth.
and if God made that use of our endeavours which we never intended, and thereby furthered that which above all things we desired to decline and keep off, we must fit down contented, resting satisfied in his disposal of matters, who works all things according to the counsel of his own will, and serves his Providence of us, not as we would, but as he Pleases.
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In a word, where in the issue you seem to have contributed towards your own suffering, you are so far to be troubled for it as there was any sin in it, and no further.
In a word, where in the issue you seem to have contributed towards your own suffering, you Are so Far to be troubled for it as there was any since in it, and no further.
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So from the Circumstance of time, when this Command was laid upon Abraham, I come to the Phrase or Form of Speech in which the Action of God therein is expressed, He tempted Abraham. Thus Moses coming to set down this History, expresseth the Action of God, that we might not be surprized and startle at the strangeness of the thing,
So from the Circumstance of time, when this Command was laid upon Abraham, I come to the Phrase or From of Speech in which the Actium of God therein is expressed, He tempted Abraham. Thus Moses coming to Set down this History, Expresses the Actium of God, that we might not be surprised and startle At the strangeness of the thing,
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and fed it there, who had both planted and watered it, given it both its being and all its increases? But that Abraham himself might better understand what God had wrought in him, what strength of Faith he had endowed him with;
and fed it there, who had both planted and watered it, given it both its being and all its increases? But that Abraham himself might better understand what God had wrought in him, what strength of Faith he had endowed him with;
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and that others also might understand it, God makes an high experiment upon him, he lays a most strange and difficult Command upon him, that might exert, call forth,
and that Others also might understand it, God makes an high experiment upon him, he lays a most strange and difficult Command upon him, that might exert, call forth,
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concerning Hezekiah, that in the business of the Embassadors of the princes of Babylon, God left him to try him, that he might know all that was in his heart, Which words seem to imply, that God therein designed his own information rather than Hezekiah 's,
Concerning Hezekiah, that in the business of the ambassadors of the Princes of Babylon, God left him to try him, that he might know all that was in his heart, Which words seem to imply, that God therein designed his own information rather than Hezekiah is,
Because men try one another that they may know how they stand affected, which way they incline, what in such or such cases and circumstances they will do, and the like;
Because men try one Another that they may know how they stand affected, which Way they incline, what in such or such cases and Circumstances they will do, and the like;
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and of his Nature, as would divest him of his Attributes and Deity: Here that Rule must ever be observed, Quod Deo tribuitur NONLATINALPHABET intelligendum NONLATINALPHABET.
and of his Nature, as would divest him of his Attributes and Deity: Here that Rule must ever be observed, Quod God tribuitur intelligendum.
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And now I shall here, upon occasion of what is said concerning God's tempting Abraham, discourse a little more largely and fully concerning this Subject.
And now I shall Here, upon occasion of what is said Concerning God's tempting Abraham, discourse a little more largely and Fully Concerning this Subject.
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And here we shall be able much better to apprehend positively how God tempts men, if we first understand negatively how he doth not tempt them. Negatively therefore,
And Here we shall be able much better to apprehend positively how God tempts men, if we First understand negatively how he does not tempt them. Negatively Therefore,
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1. God doth not tempt any man, by infusing any evil, any corrupt Principle, or malignant Quality into him, whereby he is inwardly disposed or inclined to Sin.
1. God does not tempt any man, by infusing any evil, any corrupt Principle, or malignant Quality into him, whereby he is inwardly disposed or inclined to Sin.
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3. Neither doth he excite, stir up, incline, allure, intice, persuade, or encourage any man to Sin. 'Tis upon several accounts absolutely impossible that God should any of these ways tempt any man.
3. Neither does he excite, stir up, incline, allure, entice, persuade, or encourage any man to Sin. It's upon several accounts absolutely impossible that God should any of these ways tempt any man.
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1. As to his Forknowledge of sin, that toucheth not the Will of man, to incline or dispose it one way or other, much less doth it offer any force to it, impelling it,
1. As to his Foreknowledge of since, that touches not the Will of man, to incline or dispose it one Way or other, much less does it offer any force to it, impelling it,
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If I could certainly foreknow what you would do in some particular business that lies before you, would my Foreknowledge of what you will do, take away your liberty? As long as I only foreknow what of your own accord and free choice you will do,
If I could Certainly foreknow what you would do in Some particular business that lies before you, would my Foreknowledge of what you will do, take away your liberty? As long as I only foreknow what of your own accord and free choice you will do,
Hence it follows undeniably, that notwithstanding God's foreknowledge of sin as future, and his decree to permit it, the whole blame of man's sin lies at his own door,
Hence it follows undeniably, that notwithstanding God's foreknowledge of since as future, and his Decree to permit it, the Whole blame of Man's since lies At his own door,
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as did Jonah, who endeavoured to go to Tarsus, when he had been enjoined to go to Nineveh, and proclaim that Message there which he thought might prove dangerous to him.
as did Jonah, who endeavoured to go to Tarsus, when he had been enjoined to go to Nineveh, and proclaim that Message there which he Thought might prove dangerous to him.
In brief, he tempts men to discover them, not to himself, (for, as hath been shewed, he hath no need of making experiments upon them for his own information) but to discover them to themselves and to others;
In brief, he tempts men to discover them, not to himself, (for, as hath been showed, he hath no need of making experiments upon them for his own information) but to discover them to themselves and to Others;
1. All men, even the best, the most knowing Persons, even such as study themselves, and commune with their own hearts most, are but in part acquainted with themselves.
1. All men, even the best, the most knowing Persons, even such as study themselves, and commune with their own hearts most, Are but in part acquainted with themselves.
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or rating themselves above what they are, as did the Church of Laodicea, that thought she was rich, and increased with goods, and that she had need of nothing;
or rating themselves above what they Are, as did the Church of Laodicea, that Thought she was rich, and increased with goods, and that she had need of nothing;
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yet would not he We may be assured that ever after that his sad experience of his weakness, discovered by his shameful fall, he was less confident of his strength,
yet would not he We may be assured that ever After that his sad experience of his weakness, discovered by his shameful fallen, he was less confident of his strength,
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(2.) It relieves them against those fears, misgivings of heart, and discouragements which they are subject unto, from the contemplation of those sore trials and temptations which they may meet with before they dye.
(2.) It relieves them against those fears, misgivings of heart, and discouragements which they Are Subject unto, from the contemplation of those soar trials and temptations which they may meet with before they die.
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The experience of the strength which they have had in former trials, makes them less distrustful, less anxious and solicitous in reference to future evils, the prospect whereof is wont to disturb and fright them.
The experience of the strength which they have had in former trials, makes them less distrustful, less anxious and solicitous in Referente to future evils, the prospect whereof is wont to disturb and fright them.
(2.) The discovery of a man's defects and weakness to others is of good use and great advantage to them, in that it gives them warning to look to themselves,
(2.) The discovery of a Man's defects and weakness to Others is of good use and great advantage to them, in that it gives them warning to look to themselves,
but that of the Apostle, Let him that thinketh he standeth, take heed lest he fall? This is a clear and natural inference, which we are all concerned to make.
but that of the Apostle, Let him that Thinketh he Stands, take heed lest he fallen? This is a clear and natural Inference, which we Are all concerned to make.
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'Tis likewise very useful and advantageous that a man's strength should sometimes be discovered, and appear to others, as well as his weakness. And this
It's likewise very useful and advantageous that a Man's strength should sometime be discovered, and appear to Others, as well as his weakness. And this
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(3.) To humble them in reflection upon themselves, and in consideration of their own great weakness in comparison of that strength which they observe in another.
(3.) To humble them in reflection upon themselves, and in consideration of their own great weakness in comparison of that strength which they observe in Another.
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I go on therefore to the 4th. Thing propounded, which was to Answer some Objections against what hath been delivered concerning the manner of God's Tempting men.
I go on Therefore to the 4th. Thing propounded, which was to Answer Some Objections against what hath been Delivered Concerning the manner of God's Tempting men.
In like manner we also read in the 1 Chron. 5.26. that the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tiglah Pilneser king of Assyria, who carried them away captives.
In like manner we also read in the 1 Chronicles 5.26. that the God of Israel stirred up the Spirit of Pull King of Assyria, and the Spirit of Tiglah Pilneser King of Assyria, who carried them away captives.
And yet these Assyrian Kings sinned greatly in so doing. So again in 2 Chron. 21.16. 'tis said that the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians.
And yet these assyrian Kings sinned greatly in so doing. So again in 2 Chronicles 21.16. it's said that the Lord stirred up against jehoram the Spirit of the philistines, and of the Arabians.
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and yet 'tis said that the Lord moved David thereunto, 2 Sam. 24.1. Lastly, David prayed Psal. 119.36. Incline my heart unto thy testimonies, and not to covetousness. And Psal. 141.4. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity.
and yet it's said that the Lord moved David thereunto, 2 Sam. 24.1. Lastly, David prayed Psalm 119.36. Incline my heart unto thy testimonies, and not to covetousness. And Psalm 141.4. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity.
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That he who is of infinite Purity and Holiness, who is of purer Eyes than to behold Evil with approbation, who hates sin with a perfect and irreconcilable hatred, who forbids it upon the highest and severest penalties, who threatens and punisheth it with all manner of temporal Plagues and Judgments here in this world,
That he who is of infinite Purity and Holiness, who is of Purer Eyes than to behold Evil with approbation, who hates since with a perfect and irreconcilable hatred, who forbids it upon the highest and Severest penalties, who threatens and Punisheth it with all manner of temporal Plagues and Judgments Here in this world,
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and act directly contrary to his own Nature, and to all those discoveries and declarations of himself and of his Nature, which he hath made in his Word.
and act directly contrary to his own Nature, and to all those discoveries and declarations of himself and of his Nature, which he hath made in his Word.
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and when he leaves them to be excited, transported, acted, and hurried on by their own Pride, Ambition, Covetousness, Passion, Envy, Malice, thirst after Revenge, or the like.
and when he leaves them to be excited, transported, acted, and hurried on by their own Pride, Ambition, Covetousness, Passion, Envy, Malice, thirst After Revenge, or the like.
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and to be moved, inclined, or disposed to this or that unlawful thing, through the propension of their sinful Nature that bends or draws them that way.
and to be moved, inclined, or disposed to this or that unlawful thing, through the propension of their sinful Nature that bends or draws them that Way.
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in a word, because he doth not restrain them, when he might if he pleased. 2. Because he lets them alone on purpose, and in order to those ends beforementioned.
in a word, Because he does not restrain them, when he might if he pleased. 2. Because he lets them alone on purpose, and in order to those ends beforementioned.
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and with a Wise and Righteous design, and governs and over-rules them so, as effectually to accomplish that his own design, the Scripture expresseth God's acting herein, by stirring up, moving, incliing, and the like;
and with a Wise and Righteous Design, and governs and overrules them so, as effectually to accomplish that his own Design, the Scripture Expresses God's acting herein, by stirring up, moving, incliing, and the like;
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Obj. 2. In other Scriptures God is said to harden the heart: So Exod. 7.13. he is said to have hardened Pharaoh's heart, and often afterwards in that Book: So Exod. 14.17. he is said to have hardned the hearts of the Egyptians. And Isa. 63.17.
Object 2. In other Scriptures God is said to harden the heart: So Exod 7.13. he is said to have hardened Pharaoh's heart, and often afterwards in that Book: So Exod 14.17. he is said to have hardened the hearts of the egyptians. And Isaiah 63.17.
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And of the Adherents and Complices of Antichrist, the Apostle saith, that God would send them strong delusion, that they should believe a lye, 2 Thes. 2.11. A. The Answer to this Objection is easily framed out of what hath been said to the former Objections.
And of the Adherents and Accomplices of Antichrist, the Apostle Says, that God would send them strong delusion, that they should believe a lie, 2 Thebes 2.11. A. The Answer to this Objection is Easily framed out of what hath been said to the former Objections.
He did not by infusion of any malignity or ill quality into them, make their minds reprobate, he did not urge or put them on to do things that were not convenient,
He did not by infusion of any malignity or ill quality into them, make their minds Reprobate, he did not urge or put them on to do things that were not convenient,
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he suffered them to take their own course, to add sin to sin, and through long custom in sin, to arrive at length to such a decree of senselesness and stupidity,
he suffered them to take their own course, to add since to since, and through long custom in since, to arrive At length to such a Decree of senselessness and stupidity,
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So then the cause of all this their sad improvement in sin, and of their coming up at last to such a pitch of wickedness, was wholly from themselves, from the corruption of their own hearts. God only left them;
So then the cause of all this their sad improvement in since, and of their coming up At last to such a pitch of wickedness, was wholly from themselves, from the corruption of their own hearts. God only left them;
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and he not interposing to restrain them, they ran on of their own accord from one degree of sin to another, till at length they had sinned away all sense of sin,
and he not interposing to restrain them, they ran on of their own accord from one degree of since to Another, till At length they had sinned away all sense of since,
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though the trials which the wisdom of God judgeth expedient to exercise you with, should be very sore and grievous, very tedious and irksome to flesh and blood,
though the trials which the Wisdom of God Judgeth expedient to exercise you with, should be very soar and grievous, very tedious and irksome to Flesh and blood,
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What say you to this? Can you bring you heart to stand thus affected towards your sorest trials? Doth the prospect of the spiritual benefits that shall accrue to your Soul from them, make them welcome to you,
What say you to this? Can you bring you heart to stand thus affected towards your Sorest trials? Does the prospect of the spiritual benefits that shall accrue to your Soul from them, make them welcome to you,
or, at least, cure your prejudice against them, and work off that natural averseness of your heart from them, which makes you shrink back and look another way when they are making towards you? Alas!
or, At least, cure your prejudice against them, and work off that natural averseness of your heart from them, which makes you shrink back and look Another Way when they Are making towards you? Alas!
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2. A firm and stedfast persuasion that our trials would certainly be thus advantageous to us in the issue, that we should be many ways gainers by them,
2. A firm and steadfast persuasion that our trials would Certainly be thus advantageous to us in the issue, that we should be many ways gainers by them,
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if Spiritual things were in highest esteem with us, so as we could be content to purchase them at any rate, to undergo any thing upon condition we might obtain them:
if Spiritual things were in highest esteem with us, so as we could be content to purchase them At any rate, to undergo any thing upon condition we might obtain them:
then would we chearfully entertain them, and go near to come up to St. James 's pitch, of counting it all joy when we fall into divers temptations.
then would we cheerfully entertain them, and go near to come up to Saint James is pitch, of counting it all joy when we fallen into diverse temptations.
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Use 2. Seeing God hath such wise, holy, and gracious ends in the trials wherewith he exerciseth his Children, Be careful both to improve all your trials,
Use 2. Seeing God hath such wise, holy, and gracious ends in the trials wherewith he Exerciseth his Children, Be careful both to improve all your trials,
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For though God will be sure to do us all that good by them which he designed and intended, (for his purposes never fail to take effect) yet for the furthering thereof, our own endeavours are required.
For though God will be sure to do us all that good by them which he designed and intended, (for his Purposes never fail to take Effect) yet for the furthering thereof, our own endeavours Are required.
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2. It ever after encourageth us to bear other trials when they come, with that quietness and patience, with that evenness and calmness of Spirit, which becomes Christians,
2. It ever After Encourageth us to bear other trials when they come, with that quietness and patience, with that evenness and calmness of Spirit, which becomes Christians,
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IT now follows that I speak of the Third thing before mentioned, the Matter of the Temptation, in those words, Take now thy son, thine only son Isaac, whom thou lovest,
IT now follows that I speak of the Third thing before mentioned, the Matter of the Temptation, in those words, Take now thy son, thine only son Isaac, whom thou Lovest,
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Moriah was the name of the Mountain in which the Threshing-floor of Ornan the Jebusite was, where David offered Burnt-offerings and Peace-offerings after that God had been provoked by his Numbring the People;
Moriah was the name of the Mountain in which the threshing-floor of Ornan the Jebusite was, where David offered Burnt offerings and Peace-offerings After that God had been provoked by his Numbering the People;
Wherefore some have thought, That God long before enjoyning Abraham to Offer up his Son in that very place, did therefore appoint him to do it there, rather than any where else,
Wherefore Some have Thought, That God long before enjoining Abraham to Offer up his Son in that very place, did Therefore appoint him to do it there, rather than any where Else,
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Then, and not till then, did God make known to him the particular place where he was required to offer up his Son. But to come a little nearer the matter;
Then, and not till then, did God make known to him the particular place where he was required to offer up his Son. But to come a little nearer the matter;
That God might justly require such a Sacrifice to be offered up unto him, cannot be denied by any man that acknowledgeth the Supreme and Absolute Dominion and Sovereignty that God hath over his Creatures.
That God might justly require such a Sacrifice to be offered up unto him, cannot be denied by any man that acknowledgeth the Supreme and Absolute Dominion and Sovereignty that God hath over his Creatures.
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But if God, not intending to Punish, but only to shew his Power, or exercise his Dominion and Sovereignty over the work of his hands, should take away the Life of his innocent Creature, he should in that action do his Creature no wrong,
But if God, not intending to punish, but only to show his Power, or exercise his Dominion and Sovereignty over the work of his hands, should take away the Life of his innocent Creature, he should in that actium do his Creature no wrong,
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But now Man having sinned, and thereby made himself obnoxious to his Justice, Who can rationally question but that he may take away the Life of any man? But here two things may be Objected.
But now Man having sinned, and thereby made himself obnoxious to his justice, Who can rationally question but that he may take away the Life of any man? But Here two things may be Objected.
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and he that shall say otherwise, 1. Must necessarily entrench upon the Sovereignty of God. 2. He would thereby make this Command given unto Abraham to be unjust, 3. This was an extraordinary and singular Command laid upon Abraham; and therefore though else he would not ordinarily be so worshipped,
and he that shall say otherwise, 1. Must necessarily entrench upon the Sovereignty of God. 2. He would thereby make this Command given unto Abraham to be unjust, 3. This was an extraordinary and singular Command laid upon Abraham; and Therefore though Else he would not ordinarily be so worshipped,
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yet he reserved a Prerogative to himself still, according to which he acted in this extraordinary Injunction laid upon Abraham. And so much to that first Objection.
yet he reserved a Prerogative to himself still, according to which he acted in this extraordinary Injunction laid upon Abraham. And so much to that First Objection.
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but the express Command of God alters the whole nature of the thing, and makes that to be an high act of Obedience and Self-denial, which without such a Command had been Unnatural and Barbarous.
but the express Command of God alters the Whole nature of the thing, and makes that to be an high act of obedience and Self-denial, which without such a Command had been Unnatural and Barbarous.
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God hath indeed planted natural affections in Parents towards their Children, but their affections which he hath put into them must be in subjection to God, yielding, stooping,
God hath indeed planted natural affections in Parents towards their Children, but their affections which he hath put into them must be in subjection to God, yielding, stooping,
when God thus Tempted Abraham. To be required to Sacrifice his Son Isaac immediately after that he had been commanded to dismiss Ishmael; and after God had told him that in Isaac his Seed should be called,
when God thus Tempted Abraham. To be required to Sacrifice his Son Isaac immediately After that he had been commanded to dismiss Ishmael; and After God had told him that in Isaac his Seed should be called,
and that in him, in his Off-spring, and not in Ishmael 's, he must expect the fulfilling of that great Promise, That in his seed should all the nations of the earth be blessed;
and that in him, in his Offspring, and not in Ishmael is, he must expect the fulfilling of that great Promise, That in his seed should all the Nations of the earth be blessed;
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There is indeed scarce any thing to be found among all the circumstances of this trial, which doth not contribute something towards the greatning of it.
There is indeed scarce any thing to be found among all the Circumstances of this trial, which does not contribute something towards the greatning of it.
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3. It was the Son of the Promise, the Son in and with whom God promised to establish his Covenant with Abraham; the Son from whom He was to descend in whom all the Families of the Earth were to be Blessed.
3. It was the Son of the Promise, the Son in and with whom God promised to establish his Covenant with Abraham; the Son from whom He was to descend in whom all the Families of the Earth were to be Blessed.
First, the Sacrifice must be Killed, then it must be cut in pieces, and lastly, it must be laid upon the Altar and burnt till it were wholly consum'd.
First, the Sacrifice must be Killed, then it must be Cut in Pieces, and lastly, it must be laid upon the Altar and burned till it were wholly consumed.
and to have his Son that was to be Sacrificed ever before his eyes, and in his thoughts all that long Journey, was no small addition to the greatness of this his trial.
and to have his Son that was to be Sacrificed ever before his eyes, and in his thoughts all that long Journey, was no small addition to the greatness of this his trial.
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and with trials of an unusal and extraordinary nature. Though Abraham was the friend of God, Isa. 41.8. the father of the faithful, Rom. 4.11. A man who had such interest in the favour of God, that he had prevailed with him in Prayer for the rescuing of so filthy and abominable a place as Sodom from destruction, if but ten righteous Persons could have been found in it:
and with trials of an unusual and extraordinary nature. Though Abraham was the friend of God, Isaiah 41.8. the father of the faithful, Rom. 4.11. A man who had such Interest in the favour of God, that he had prevailed with him in Prayer for the rescuing of so filthy and abominable a place as Sodom from destruction, if but ten righteous Persons could have been found in it:
So though Job had the testimony of God himself, that there was none like him in the earth, a perfect and an upright man, one that feared God and eschewed evil;
So though Job had the testimony of God himself, that there was none like him in the earth, a perfect and an upright man, one that feared God and Eschewed evil;
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yet how sore were his trials? Though, I grant, of a far different nature from that of Abraham. And those eminent and heroick Persons mentioned Heb. 11.36, 37. Of whom the world was not worthy;
yet how soar were his trials? Though, I grant, of a Far different nature from that of Abraham. And those eminent and heroic Persons mentioned Hebrew 11.36, 37. Of whom the world was not worthy;
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they were stoned, they were sawn asunder, they were tempted, they were slain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.
they were stoned, they were sawn asunder, they were tempted, they were slave with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.
But however by these signal instances, we see that in various ways and several kinds God exerciseth his dearest Children oftentimes with trials of an extraordinary nature.
But however by these signal instances, we see that in various ways and several Kinds God Exerciseth his dearest Children oftentimes with trials of an extraordinary nature.
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and by their patient, constant, and undaunted sufferings for it, to confirm and strengthen, settle and establish others in the belief and profession of it.
and by their patient, constant, and undaunted sufferings for it, to confirm and strengthen, settle and establish Others in the belief and profession of it.
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let all, even the best men, the most sound and sincere Christians, whatever measures of Grace they have attained, whatever interest they make account they have in God's Favour, be still in a readiness to entertain trials, trials of all sizes and sorts,
let all, even the best men, the most found and sincere Christians, whatever measures of Grace they have attained, whatever Interest they make account they have in God's Favour, be still in a readiness to entertain trials, trials of all sizes and sorts,
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even great and sore trials, trials of an unusual and extraordinary nature, as well as those that are common and ordinary, seeing they are no more secured against them,
even great and soar trials, trials of an unusual and extraordinary nature, as well as those that Are Common and ordinary, seeing they Are no more secured against them,
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yea, seeing the better they are, the stronger, the more able to bear and improve such trials, the more likely they are to be exercised with them, 'tis most safe that they should be always prepared for them.
yea, seeing the better they Are, the Stronger, the more able to bear and improve such trials, the more likely they Are to be exercised with them, it's most safe that they should be always prepared for them.
These two, Watching and Prayer, our Saviour hath recommended to us as the best preparatives for whatever evils may be coming upon us. So much touching that Observation.
These two, Watching and Prayer, our Saviour hath recommended to us as the best preparatives for whatever evils may be coming upon us. So much touching that Observation.
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And so he dealt with Jacob; of all his Children none was so dear to him as Joseph; and yet amongst all his Sons Joseph must be pitched on to be sold to the Ishmaelites, and after that to the Egyptians; and the matter in the mean time is so represented by his Brethren,
And so he dealt with Jacob; of all his Children none was so dear to him as Joseph; and yet among all his Sons Joseph must be pitched on to be sold to the Ishmaelites, and After that to the egyptians; and the matter in the mean time is so represented by his Brothers,
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So questionless there was nothing dearer to Jephthah than his Daughter and only Child, and yet she must be the matter of that sad trial which God saw good to exercise him with.
So questionless there was nothing Dearer to Jephthah than his Daughter and only Child, and yet she must be the matter of that sad trial which God saw good to exercise him with.
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Obs. 3. A Third Observation may be, That where God hath been pleased to bestow any Grace in an eminent degree, he finds a time to draw it forth and act it:
Obs. 3. A Third Observation may be, That where God hath been pleased to bestow any Grace in an eminent degree, he finds a time to draw it forth and act it:
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He had wrought in Hezekiah 's heart an eminent degree of holy trust and confidence in God, insomuch that 'tis said of him, That he trusted in the Lord God of Israel, so that after him was none like him, among all the kings of Judah,
He had wrought in Hezekiah is heart an eminent degree of holy trust and confidence in God, insomuch that it's said of him, That he trusted in the Lord God of Israel, so that After him was none like him, among all the Kings of Judah,
and this Grace also he exerciseth in an extraordinary manner, when Senacherib King of Assyria sent Rabshekeh with a puissant and formidable Army against Jerusalem, threatning him and his People with the utmost extremities of War,
and this Grace also he Exerciseth in an extraordinary manner, when Sennacherib King of Assyria sent Rabshekeh with a puissant and formidable Army against Jerusalem, threatening him and his People with the utmost extremities of War,
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Thus I have done with the first thing in this History, God's Command laid upon Abraham to offer up his Son for a Burnt-offering, in the first and second Verses of the Chapter.
Thus I have done with the First thing in this History, God's Command laid upon Abraham to offer up his Son for a Burnt-offering, in the First and second Verses of the Chapter.
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The first thing is, his addressing himself to go to the place where he was to offer up his Son, in the third and fourth Verses, And Abraham rose up early in the morning,
The First thing is, his addressing himself to go to the place where he was to offer up his Son, in the third and fourth Verses, And Abraham rose up early in the morning,
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'Tis said, that having been commanded to go to the Land of Moriah, and offer his Son for a Burnt-offering, he rose up early in the morning to address himself thereunto;
It's said, that having been commanded to go to the Land of Moriah, and offer his Son for a Burnt-offering, he rose up early in the morning to address himself thereunto;
'Tis not to be doubted, but that as the command was strange and extraordinary, so God was pleased to give Abraham most clear and full satisfaction concerning his good pleasure therein;
It's not to be doubted, but that as the command was strange and extraordinary, so God was pleased to give Abraham most clear and full satisfaction Concerning his good pleasure therein;
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and that it was his own express injunction, and peremptory command to him that he should Sacrifice his Son. This was so clearly revealed to him, that there was no place for hesitation or doubting:
and that it was his own express injunction, and peremptory command to him that he should Sacrifice his Son. This was so clearly revealed to him, that there was no place for hesitation or doubting:
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And whereas Sarah his Wife, and Isaac 's Mother, seems to have been then alive, (for we read of her Death and Burial in the next Chapter) it doth not appear that he acquainted her with it,
And whereas Sarah his Wife, and Isaac is Mother, seems to have been then alive, (for we read of her Death and Burial in the next Chapter) it does not appear that he acquainted her with it,
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Now from the example of Abraham in this matter, we may also learn, speedily to address our selves to the performance of our duty when 'tis once made known unto us.
Now from the Exampl of Abraham in this matter, we may also Learn, speedily to address our selves to the performance of our duty when it's once made known unto us.
In so hard a service Abraham demurs not, he consults not with flesh and blood, he excepts not against the strangeness and difficulty of what was enjoined him, he quarrels not with the command of God, he opposeth not his own carnal wisdom or natural affection against the will and good pleasure of God,
In so hard a service Abraham demurs not, he consults not with Flesh and blood, he excepts not against the strangeness and difficulty of what was enjoined him, he quarrels not with the command of God, he Opposeth not his own carnal Wisdom or natural affection against the will and good pleasure of God,
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How widely different is our disposition from this of Abraham! How do we dispute the commands of God whenever they are such as cross the corrupt inclinations of our hearts!
How widely different is our disposition from this of Abraham! How do we dispute the commands of God whenever they Are such as cross the corrupt inclinations of our hearts!
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but being fully bent, and unalterably resolved to put the command of God in execution, all his thoughts are taken up in contriving how he might do it most speedily,
but being Fully bent, and unalterably resolved to put the command of God in execution, all his thoughts Are taken up in contriving how he might do it most speedily,
Then are we in that frame wherein he takes delight, when upon the first discovery of our duty unto us, we can say with our Saviour, Lo I come, I delight to do thy will, O God, thy law is within my heart.
Then Are we in that frame wherein he Takes delight, when upon the First discovery of our duty unto us, we can say with our Saviour, Lo I come, I delight to do thy will, Oh God, thy law is within my heart.
when God no sooner saith, Whom shall I send, and who will go for us in this or that errand? But we presently answer with the Prophet Isaiah, after his mouth had been touch'd with a coal from the Altar, Here am I, send me.
when God no sooner Says, Whom shall I send, and who will go for us in this or that errand? But we presently answer with the Prophet Isaiah, After his Mouth had been touched with a coal from the Altar, Here am I, send me.
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At first our hearts are warm, and our affections are raised; but anon, that season being not improved, our hearts grow cold, and our affections fall,
At First our hearts Are warm, and our affections Are raised; but anon, that season being not improved, our hearts grow cold, and our affections fallen,
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2. When we speedily apply our selves to the performance of our duty, we prevent temptations to hinder us, which by our delays we are sure to meet with.
2. When we speedily apply our selves to the performance of our duty, we prevent temptations to hinder us, which by our delays we Are sure to meet with.
Temptations from within us, through the corruption and deceitfulness of our own hearts; temptations from without us, partly from Satan, and partly from the World.
Temptations from within us, through the corruption and deceitfulness of our own hearts; temptations from without us, partly from Satan, and partly from the World.
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Again, How easily might you have done your duty, if you had set about it when you were first convinced of your obligation thereunto? But that opportunity being let slip,
Again, How Easily might you have done your duty, if you had Set about it when you were First convinced of your obligation thereunto? But that opportunity being let slip,
Well then, Doth God at any time clearly convince you of your duty? Doth he make you see what in this or that kind he requires of you, by letting in a full and broad light into your Soul,
Well then, Does God At any time clearly convince you of your duty? Does he make you see what in this or that kind he requires of you, by letting in a full and broad Light into your Soul,
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so as you cannot shut your eyes against it? And doth he moreover work in you strong resolutions to put in practice what you apprehend to be your duty? And doth he add wings to your resolutions by warming and enlarging your heart, by quickning and raising your affections? O then get up and be doing, set about your duty immediately while you have these advantages,
so as you cannot shut your eyes against it? And does he moreover work in you strong resolutions to put in practice what you apprehend to be your duty? And does he add wings to your resolutions by warming and enlarging your heart, by quickening and raising your affections? O then get up and be doing, Set about your duty immediately while you have these advantages,
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or at least his leaving them behind him when he came near to the place where he was to Sacrifice his Son, verse 5. and Abraham said unto the young man, Abele you here with the ass,
or At least his leaving them behind him when he Come near to the place where he was to Sacrifice his Son, verse 5. and Abraham said unto the young man, Abele you Here with the Ass,
Now from this his wise conduct and prudent care to free himself from what might hinder him in the performance of his duty, we are also admonished to use the like Providence:
Now from this his wise conduct and prudent care to free himself from what might hinder him in the performance of his duty, we Are also admonished to use the like Providence:
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When we address our selves to the performance of our duty, we should consider before-hand what is likely to hinder us, what may cool our zeal, or weaken our resolutions;
When we address our selves to the performance of our duty, we should Consider beforehand what is likely to hinder us, what may cool our zeal, or weaken our resolutions;
Thus earthly-minded men, whose hearts are set upon the world, forecast their business, and provide against whatever may hinder them in the pursuit of the world.
Thus earthly-minded men, whose hearts Are Set upon the world, forecast their business, and provide against whatever may hinder them in the pursuit of the world.
And thus voluptuous men, who addict themselves to sensual enjoyments, and the pleasures of sin, make provision for the flesh, as the Apostle's phrase is, Rom. 13.14.
And thus voluptuous men, who addict themselves to sensual enjoyments, and the pleasures of since, make provision for the Flesh, as the Apostle's phrase is, Rom. 13.14.
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and they as carefully provide against, and avoid whatsoever may give check to their pleasures; and all this because their hearts are set upon them, and eagerly bent after them.
and they as carefully provide against, and avoid whatsoever may give check to their pleasures; and all this Because their hearts Are Set upon them, and eagerly bent After them.
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2. To make us the more careful to provide against, and avoid whatsoever may be an hinderance to us in the performance of our duty, let us consider that we have hinderances enough within us from the evil frame of our corrupt hearts, from our natural slothfulness, backwardness,
2. To make us the more careful to provide against, and avoid whatsoever may be an hindrance to us in the performance of our duty, let us Consider that we have hindrances enough within us from the evil frame of our corrupt hearts, from our natural slothfulness, backwardness,
Whether we have been careful to make use of Abraham 's Providence in quitting and dismissing, in casting off and laying aside whatever might prove an hinderance to us in the discharge of our duty? Alas!
Whither we have been careful to make use of Abraham is Providence in quitting and dismissing, in casting off and laying aside whatever might prove an hindrance to us in the discharge of our duty? Alas!
Have we not rather voluntarily sought out sinful divertisements, and many times wilfully exposed our selves to those temptations which we could not but foresee would draw us off from our business,
Have we not rather voluntarily sought out sinful divertisements, and many times wilfully exposed our selves to those temptations which we could not but foresee would draw us off from our business,
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and make us neglect our duty? Have we not been glad when any thing came in our way to take us off from it? Have not temptations when they offered themselves, been welcome and acceptable to us? Instead of casting aside and throwing off what might retard or stop us in the course of our duty, Have we not voluntarily loaded and incumbred our selves with those things to hinder us, which we might have been rid off if we would?
and make us neglect our duty? Have we not been glad when any thing Come in our Way to take us off from it? Have not temptations when they offered themselves, been welcome and acceptable to us? Instead of casting aside and throwing off what might retard or stop us in the course of our duty, Have we not voluntarily loaded and encumbered our selves with those things to hinder us, which we might have been rid off if we would?
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Again, when our duty lay clear and plain before us, so as no question could be made of it, Have we not consulted with flesh and blood? Have we not betaken our selves to them for counsel and advice, who would be sure to pervert us and draw us aside;
Again, when our duty lay clear and plain before us, so as no question could be made of it, Have we not consulted with Flesh and blood? Have we not betaken our selves to them for counsel and Advice, who would be sure to pervert us and draw us aside;
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And lastly, whereas Abraham, when he was to worship God, was careful to dismiss what might distract or hinder him, Have we who are this day come to wait on God in his House,
And lastly, whereas Abraham, when he was to worship God, was careful to dismiss what might distract or hinder him, Have we who Are this day come to wait on God in his House,
and the cares and distractions of the world? Or rather, are not many of us come hither with our hearts so full of these things, that we have no room there for better things? Doth not the world,
and the Cares and distractions of the world? Or rather, Are not many of us come hither with our hearts so full of these things, that we have no room there for better things? Does not the world,
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But here a question may be moved, How Abraham alone, having none with him to assist him, could have any confidence that he should be able to Bind and Sacrifice his Son?
But Here a question may be moved, How Abraham alone, having none with him to assist him, could have any confidence that he should be able to Bind and Sacrifice his Son?
and all along kept up such a reverence of his Parental Authority in his heart, that he made no doubt but that he could prevail with him in any thing that he should persuade him unto, the Son being well assured that such a Father would not put him upon any thing but what was fit for him to consent unto.
and all along kept up such a Reverence of his Parental authority in his heart, that he made no doubt but that he could prevail with him in any thing that he should persuade him unto, the Son being well assured that such a Father would not put him upon any thing but what was fit for him to consent unto.
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and Isaac knew that so dear he was to his Father, and so tender was his Father's love and affection to him, that nothing but the Command of God could ever have engaged him to do it;
and Isaac knew that so dear he was to his Father, and so tender was his Father's love and affection to him, that nothing but the Command of God could ever have engaged him to do it;
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3. Abraham knew the heart of Isaac his Son to be throughly seasoned, and soundly principled with the fear of God, which would effectually incline and dispose him to submit to any thing that should appear unto him to be his duty.
3. Abraham knew the heart of Isaac his Son to be thoroughly seasoned, and soundly principled with the Fear of God, which would effectually incline and dispose him to submit to any thing that should appear unto him to be his duty.
and inclined his own heart to comply with the command of God therein, so he would also carry him through it by framing his Son's heart to the like ready and chearful compliance with the command of God.
and inclined his own heart to comply with the command of God therein, so he would also carry him through it by framing his Son's heart to the like ready and cheerful compliance with the command of God.
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As 1. That when God is pleased to call his People to undertake great and extraordinary services, he doth endue them with an extraordinary measure of holy trust and confidence in himself to enable them.
As 1. That when God is pleased to call his People to undertake great and extraordinary services, he does endue them with an extraordinary measure of holy trust and confidence in himself to enable them.
He might have questioned his own strength, whether he should not recoil and give back when he should be now in a readiness to stretch forth his hand to kill his Son;
He might have questioned his own strength, whither he should not recoil and give back when he should be now in a readiness to stretch forth his hand to kill his Son;
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And thus we may find our selves oftentimes carried above all those fears and discouragements, the least of which are too strong for us when God leaves us to our selves.
And thus we may find our selves oftentimes carried above all those fears and discouragements, the least of which Are too strong for us when God leaves us to our selves.
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(1.) In all our undertakings that are of any special importance or difficulty, to labour to be clearly and fully satisfied that we set not about what we enterprise, without God's warrant, to be sure that he hath engaged us therein,
(1.) In all our undertakings that Are of any special importance or difficulty, to labour to be clearly and Fully satisfied that we Set not about what we enterprise, without God's warrant, to be sure that he hath engaged us therein,
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(2.) That being thus satisfied touching his call, we have our eyes still on him for that help and assistance upon all occasions, that is necessary to carry us through what by his order we have entered upon.
(2.) That being thus satisfied touching his call, we have our eyes still on him for that help and assistance upon all occasions, that is necessary to carry us through what by his order we have entered upon.
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2. Another thing which we may hence observe is, That no difficulties should discourage us from going on where we know that we have God's warrant and authority to countenance and abet our undertakings;
2. another thing which we may hence observe is, That no difficulties should discourage us from going on where we know that we have God's warrant and Authority to countenance and abet our undertakings;
A great comfort and support to those who in matters of highest importance have to do with men of difficult and perverse tempers, especially when the present necessities and exigencies of their affairs are such as engage them to offer such things to them,
A great Comfort and support to those who in matters of highest importance have to do with men of difficult and perverse tempers, especially when the present necessities and exigencies of their affairs Are such as engage them to offer such things to them,
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Are you afraid how you shall speed in your business with such or such a Person, on whose favour the success of some weighty affair in which you are highly concerned, depends? Remember, God hath the hearts of all men in his hands,
are you afraid how you shall speed in your business with such or such a Person, on whose favour the success of Some weighty affair in which you Are highly concerned, depends? remember, God hath the hearts of all men in his hands,
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1. Look up to him who is the fashioner and governour of hearts, to incline and dispose the hearts of those with whom your business lies, to do that which shall be most for your good.
1. Look up to him who is the fashioner and governor of hearts, to incline and dispose the hearts of those with whom your business lies, to do that which shall be most for your good.
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So shall you be able quietly and securely to devolve your concernments upon God, and to expect without distraction or thoughtfulness the event of them.
So shall you be able quietly and securely to devolve your concernments upon God, and to expect without distraction or thoughtfulness the event of them.
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SO I come to the Second thing in this Verse to be inquired into, namely, In what sense Abraham was to be understood when he said, I and the lad will go yonder and worship, and come again to you.
SO I come to the Second thing in this Verse to be inquired into, namely, In what sense Abraham was to be understood when he said, I and the lad will go yonder and worship, and come again to you.
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as some have said, that Abraham spake contrary to his own thoughts and apprehensions, that is, that he told a lye to conceal his purpose from his Servants, were perhaps too much rashness.
as Some have said, that Abraham spoke contrary to his own thoughts and apprehensions, that is, that he told a lie to conceal his purpose from his Servants, were perhaps too much rashness.
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For though Abraham was not free from human frailties and infirmities, yet we should be tender of fastning the imputation of a lye upon so Eminent and Holy a Man,
For though Abraham was not free from human frailties and infirmities, yet we should be tender of fastening the imputation of a lie upon so Eminent and Holy a Man,
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Again, to say that he knew he should not Sacrifice his Son, and that when he should just stretch forth his hand to kill him, he should be taken off from doing it,
Again, to say that he knew he should not Sacrifice his Son, and that when he should just stretch forth his hand to kill him, he should be taken off from doing it,
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But then what can be said in behalf of Abraham, to free him from the guilt of having affirmed that which was contrary to his present thoughts and persuasions? I answer, there are Two ways by which Men have endeavoured to clear him from that guilt.
But then what can be said in behalf of Abraham, to free him from the guilt of having affirmed that which was contrary to his present thoughts and persuasions? I answer, there Are Two ways by which Men have endeavoured to clear him from that guilt.
thus John 12.4, 5. we read, that one of Christ's Disciples, Judas that betrayed him, said of Mary 's Ointment, Why was not this sold for three hundred pence,
thus John 12.4, 5. we read, that one of Christ's Disciples, Judas that betrayed him, said of Marry is Ointment, Why was not this sold for three hundred pence,
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Where by the Disciples, say they, we are to understand one of them; so likewise Mark 14.4, 5. Another instance we have Luke 23.39. where we read that one of the Malefactors railed on Christ when he was crucified; whereas Matth. 27.44. and Mark 15.32. the same is said in the plural number, of them that were crucified with him:
Where by the Disciples, say they, we Are to understand one of them; so likewise Mark 14.4, 5. another instance we have Lycia 23.39. where we read that one of the Malefactors railed on christ when he was Crucified; whereas Matthew 27.44. and Mark 15.32. the same is said in the plural number, of them that were Crucified with him:
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To frame our words and expressions so on purpose that we may be otherwise understood than we intend, reserving a secret meaning to our selves quite different from what our words imply,
To frame our words and expressions so on purpose that we may be otherwise understood than we intend, reserving a secret meaning to our selves quite different from what our words imply,
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when another, it may be the quite contrary, is intended? Persons of these principles and practices are unfit for the society of Mankind, 'tis not safe to live or converse with them.
when Another, it may be the quite contrary, is intended? Persons of these principles and practices Are unfit for the society of Mankind, it's not safe to live or converse with them.
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'Tis easy to observe how often many stick not to affirm and deny those things which can have no truth in them without the help of an equivocation or mental-reservation.
It's easy to observe how often many stick not to affirm and deny those things which can have no truth in them without the help of an equivocation or mental-reservation.
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Let our words and our hearts ever accord, and let us ever account sincerity and truth in all our words and actions, the great ornament of our Profession.
Let our words and our hearts ever accord, and let us ever account sincerity and truth in all our words and actions, the great ornament of our Profession.
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And so much concerning the Fifth Verse, and therein of Abraham 's leaving his Servants behind him when he drew near to the place where he had been commanded to Sacrifice his Son,
And so much Concerning the Fifth Verse, and therein of Abraham is leaving his Servants behind him when he drew near to the place where he had been commanded to Sacrifice his Son,
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and Fortitude which he had, could under his Circumstances have gone thorough with the discharge of his Duty as he did? To lay the Wood upon the Shoulders of his Innocent Son, wherewith he himself must presently be burnt to ashes;
and Fortitude which he had, could under his circumstances have gone through with the discharge of his Duty as he did? To lay the Wood upon the Shoulders of his Innocent Son, wherewith he himself must presently be burned to Ashes;
Such inward meltings, and tender compassions, and rollings of Parental Bowels there would have been, as he would never have been able to go on with what he had undertaken.
Such inward meltings, and tender compassions, and rollings of Parental Bowels there would have been, as he would never have been able to go on with what he had undertaken.
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Behold the fire and the wood, but where is the lamb for a burnt-offering? saith Isaac. My son, God will provide himself a lamb for a burnt-offering, saith Abraham. Than which nothing could have been more fitly replied to Isaac 's question:
Behold the fire and the wood, but where is the lamb for a Burnt-offering? Says Isaac. My son, God will provide himself a lamb for a Burnt-offering, Says Abraham. Than which nothing could have been more fitly replied to Isaac is question:
And therefore we may conclude, That there was much of God in it, moving him to give such an answer as he himself intended in a special and extraordinary manner to make good.
And Therefore we may conclude, That there was much of God in it, moving him to give such an answer as he himself intended in a special and extraordinary manner to make good.
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Some Persons are endued with a presence of Spirit and Wisdom, whereby they are enabled to make quick and apposite replies to what is propounded to them.
some Persons Are endued with a presence of Spirit and Wisdom, whereby they Are enabled to make quick and apposite replies to what is propounded to them.
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But besides this useful Gift which God bestows upon some men, he many times comes in on a sudden and helps men out in difficult and dangerous cases, giving them a Mouth and Wisdom, as he promised the Apostles,
But beside this useful Gift which God bestows upon Some men, he many times comes in on a sudden and helps men out in difficult and dangerous cases, giving them a Mouth and Wisdom, as he promised the Apostles,
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as according to the manner of the Hebrew Tongue young men are called, yet is upon good grounds suppos'd to have been about Seventeen or Eighteen years old.
as according to the manner of the Hebrew Tongue young men Are called, yet is upon good grounds supposed to have been about Seventeen or Eighteen Years old.
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Wherefore his Father being then above an Hundred years old, cannot be thought to have had strength at that age to bind his Son unless he had voluntarily consented thereunto,
Wherefore his Father being then above an Hundred Years old, cannot be Thought to have had strength At that age to bind his Son unless he had voluntarily consented thereunto,
and had acquainted him with the Command which he had received from God, for offering him as a burnt-offering, did lay before him such reasons and considerations for his submission to the good pleasure of God therein,
and had acquainted him with the Command which he had received from God, for offering him as a Burnt-offering, did lay before him such Reasons and considerations for his submission to the good pleasure of God therein,
Isaac 's Obedience may be considered either with relation to God, or his Father; and with respect to the one and the other it was eminent. 1. In relation to God;
Isaac is obedience may be considered either with Relation to God, or his Father; and with respect to the one and the other it was eminent. 1. In Relation to God;
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That a Young Man in the flower of his Age, and in the prime of his strength, should be willing to be deprived of his Life by a violent Death, purely upon account of the Command of God,
That a Young Man in the flower of his Age, and in the prime of his strength, should be willing to be deprived of his Life by a violent Death, purely upon account of the Command of God,
how backward and unwilling are we for the most part to comply with the will of God in any thing that doth but a little cross our carnal desires and corrupt affections!
how backward and unwilling Are we for the most part to comply with the will of God in any thing that does but a little cross our carnal Desires and corrupt affections!
How do we in our Obedience pitch upon what is most easy, and most suitable to our own inclinations, waving and passing by the hardest part of our duty! Lo!
How do we in our obedience pitch upon what is most easy, and most suitable to our own inclinations, waving and passing by the Hardest part of our duty! Lo!
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His own Life is not so dear to him, but that he can be contented to part with it as soon as it appears to him that it is the good pleasure of God that so it should be.
His own Life is not so dear to him, but that he can be contented to part with it as soon as it appears to him that it is the good pleasure of God that so it should be.
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and that his Commands shall have that authority, and bear that sway in our Souls! 2. Neither was his Obedience less remarkable in relation to his Father;
and that his Commands shall have that Authority, and bear that sway in our Souls! 2. Neither was his obedience less remarkable in Relation to his Father;
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is it not just matter of admiration that his Father's persuasions and authority should prevail with him to be willing to suffer himself to be Bound in order to his being Sacrificed,
is it not just matter of admiration that his Father's persuasions and Authority should prevail with him to be willing to suffer himself to be Bound in order to his being Sacrificed,
and to the end he might thereby quietly offer his throat to be cut, and his heart-blood to be let out by the knife and hand of his Father? How unlike unto Isaac are most Children in our days, who are hardly brought to do any thing in compliance with the will of their Parents but what they have a mind to themselves!
and to the end he might thereby quietly offer his throat to be Cut, and his Heart blood to be let out by the knife and hand of his Father? How unlike unto Isaac Are most Children in our days, who Are hardly brought to do any thing in compliance with the will of their Parents but what they have a mind to themselves!
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Yea, let the will and command of God to engage 'em to Obedience be urg'd and pressed upon them never so much, all is one, they will do as they list, let God say what he pleaseth,
Yea, let the will and command of God to engage they to obedience be urged and pressed upon them never so much, all is one, they will do as they list, let God say what he Pleases,
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Seeing Isaac is supposed to have consented to his being Sacrificed, What necessity was there of his being bound? He being contented and freely willing that his Father should offer him for a Burnt-offering, it may seem to be needless that he should be bound,
Seeing Isaac is supposed to have consented to his being Sacrificed, What necessity was there of his being bound? He being contented and freely willing that his Father should offer him for a Burnt-offering, it may seem to be needless that he should be bound,
and that in him, that is, in his Off-spring, all the families of the earth should be blessed? Did he not mind this great Promise? Did it never come into his thoughts all this while? No doubt but that he presently reflected on this Promise as soon as he had received the Command from God for Sacrificing his Son. It could not be,
and that in him, that is, in his Offspring, all the families of the earth should be blessed? Did he not mind this great Promise? Did it never come into his thoughts all this while? No doubt but that he presently reflected on this Promise as soon as he had received the Command from God for Sacrificing his Son. It could not be,
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And certainly this was the most difficult circumstance of this his great trial, that God now Commanded him to slay that Son from whom he had promised the Messiah should descend, in whom all the families of the earth should be blessed.
And Certainly this was the most difficult circumstance of this his great trial, that God now Commanded him to slay that Son from whom he had promised the Messiah should descend, in whom all the families of the earth should be blessed.
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now that the ground of it upon the matter was by the Command of God to be taken away? For the Promise was to be made good in Isaac 's Seed, who was now to be Sacrificed,
now that the ground of it upon the matter was by the Command of God to be taken away? For the Promise was to be made good in Isaac is Seed, who was now to be Sacrificed,
2. That if at any time the Providences or Commands of God seem to cross his Promises, our safest course will be to do as Abraham did, to believe his Promises,
2. That if At any time the Providences or Commands of God seem to cross his Promises, our Safest course will be to do as Abraham did, to believe his Promises,
And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his Son. And Abraham called the name of the place Jehovah-jireh;
And Abraham went and took the ram, and offered him up for a Burnt-offering in the stead of his Son. And Abraham called the name of the place jehovah-jireh;
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In which words we have these three things: 1. Abraham 's discharge from sacrificing his Son, in the Eleventh and Twelfth Verses. 2. The Provision which God made of another Sacrifice to be offered in Isaac 's room, in the Thirteenth Verse. 3. Abraham 's thankful Acknowledgment of this signal Providence, in the Fourteenth Verse.
In which words we have these three things: 1. Abraham is discharge from sacrificing his Son, in the Eleventh and Twelfth Verses. 2. The Provision which God made of Another Sacrifice to be offered in Isaac is room, in the Thirteenth Verse. 3. Abraham is thankful Acknowledgment of this signal Providence, in the Fourteenth Verse.
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As to the first particular, the Person by whom he was discharged or taken off from sacrificing his Son, he was an Angel, the Angel of the Lord calling unto him out of Heaven:
As to the First particular, the Person by whom he was discharged or taken off from sacrificing his Son, he was an Angel, the Angel of the Lord calling unto him out of Heaven:
of which Apparitions we often read in the Old Testament, especially in the Books of Moses, Joshua, and the Judges. And though it be true, that in some of those other Apparitions there is clearer evidence to prove that the Angel which appeared was no created Angel,
of which Apparitions we often read in the Old Testament, especially in the Books of Moses, joshua, and the Judges. And though it be true, that in Some of those other Apparitions there is clearer evidence to prove that the Angel which appeared was no created Angel,
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because the Text (as hath been said) gives us ground to apprehend it to have been one and the same Angel that both times called unto Abraham out of Heaven.
Because the Text (as hath been said) gives us ground to apprehend it to have been one and the same Angel that both times called unto Abraham out of Heaven.
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2. I think it must be granted, that those things which are said of this Angel calling unto Abraham out of Heaven the second time, though principally insisted on by some Learned Men, cannot be alledg'd as sufficient Proofs to evince that the Angel thus calling to him was an uncreated Angel.
2. I think it must be granted, that those things which Are said of this Angel calling unto Abraham out of Heaven the second time, though principally insisted on by Some Learned Men, cannot be alleged as sufficient Proofs to evince that the Angel thus calling to him was an uncreated Angel.
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I say, though those words must necessarily be understood of God, and can be understood of none other but God, there being none other that swears by himself;
I say, though those words must necessarily be understood of God, and can be understood of none other but God, there being none other that swears by himself;
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3. But yet however, in what the Angel saith calling unto Abraham out of Heaven the first time, we have that which seems to be a sufficient Argument to prove, that it was not a created Angel,
3. But yet however, in what the Angel Says calling unto Abraham out of Heaven the First time, we have that which seems to be a sufficient Argument to prove, that it was not a created Angel,
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for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me. Thou hast not withheld thine only son from Me, saith he;
for now I know that thou Fearest God, seeing thou hast not withheld thy son, thine only son from Me. Thou hast not withheld thine only son from Me, Says he;
For the Eternal Son of God, who is himself over all, God blessed for ever, might so speak, either of Jehovah, here rendred the Lord, personally taken for God the Father,
For the Eternal Son of God, who is himself over all, God blessed for ever, might so speak, either of Jehovah, Here rendered the Lord, personally taken for God the Father,
4. If it were needful, and if this were a fit time and place for it, it were easy to prove, That the Angel which frequently appeared to the Patriarchs and others of the Ancient Church, was truly God;
4. If it were needful, and if this were a fit time and place for it, it were easy to prove, That the Angel which frequently appeared to the Patriarchs and Others of the Ancient Church, was truly God;
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Those his Providences by which he seems to be about to deprive us of our comforts, are only to try whether we can be contented to part with them upon his account;
Those his Providences by which he seems to be about to deprive us of our comforts, Are only to try whither we can be contented to part with them upon his account;
Wherefore when God at any time, by Sickness, or any other way, puts us in fear that his intentions are to take away those things from us that are dear unto us, the best course that we can take is,
Wherefore when God At any time, by Sickness, or any other Way, puts us in Fear that his intentions Are to take away those things from us that Are dear unto us, the best course that we can take is,
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When once we have brought our hearts to this frame, then are we most likely to obtain of God the continuance of those Mercies to us, which we are willing to part with for his sake.
When once we have brought our hearts to this frame, then Are we most likely to obtain of God the Continuance of those mercies to us, which we Are willing to part with for his sake.
and the loss of it will afterwards affect him with a measure of smart and heart-piercing Anguish, proportionable to the measure of his unwillingness to leave it.
and the loss of it will afterwards affect him with a measure of smart and heart-piercing Anguish, proportionable to the measure of his unwillingness to leave it.
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The Will of his Purpose or Decree was, That Abraham should not actually kill or sacrifice his Son. That God never intended, purposed, or decreed it, is manifest from the Event:
The Will of his Purpose or decree was, That Abraham should not actually kill or sacrifice his Son. That God never intended, purposed, or decreed it, is manifest from the Event:
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For who hath resisted his will? The Will of God's Precept or Command was, That Abraham should sacrifice his Son. By virtue of this Will of God's Precept or Command, it became Abraham 's Duty to sacrifice his Son,
For who hath resisted his will? The Will of God's Precept or Command was, That Abraham should sacrifice his Son. By virtue of this Will of God's Precept or Command, it became Abraham is Duty to sacrifice his Son,
And consequently, 'tis the Will of his Precept, or Command, That they should constantly and exactly perform all Duties of Love both towards God and towards their Neighbours;
And consequently, it's the Will of his Precept, or Command, That they should constantly and exactly perform all Duties of Love both towards God and towards their Neighbours;
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If God had decreed to bring to pass whatsoever he commands, or if the Will of God's Decree had been of the same Compass and Extent with the Will of his Command, there had been neither any wicked man,
If God had decreed to bring to pass whatsoever he commands, or if the Will of God's decree had been of the same Compass and Extent with the Will of his Command, there had been neither any wicked man,
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and then to be abrogated and made void by the coming of Christ; God never intending those Shadows should any longer continue, than till the Substance was come.
and then to be abrogated and made void by the coming of christ; God never intending those Shadows should any longer continue, than till the Substance was come.
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and also, that he should by another Command be prohibited and withholden from doing it, when he should be in a readiness to put the first Command in execution.
and also, that he should by Another Command be prohibited and withholden from doing it, when he should be in a readiness to put the First Command in execution.
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yea, God's taking off the Obligation of his first Command, and commanding the contrary, is so far from prejudicing the Immutability of the Will of God's Decree, that it could not have been immutable,
yea, God's taking off the Obligation of his First Command, and commanding the contrary, is so Far from prejudicing the Immutability of the Will of God's decree, that it could not have been immutable,
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unless there had been both a Command and Countermand concerning the same thing. More plainly, God having decreed that Abraham should receive a Command to sacrifice his Son,
unless there had been both a Command and Countermand Concerning the same thing. More plainly, God having decreed that Abraham should receive a Command to sacrifice his Son,
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and also before it was done, receive another Command not to do it, unless the Will of God's Precept or Command had been thus changed, the Will of his Purpose or Decree could not have been immutable,
and also before it was done, receive Another Command not to do it, unless the Will of God's Precept or Command had been thus changed, the Will of his Purpose or decree could not have been immutable,
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For indeed, the Precepts or Commands of God are called his Will, only because they are significations and declarations of what he wills should be our duty, not of what he wills or purposes to effect or bring to pass.
For indeed, the Precepts or Commands of God Are called his Will, only Because they Are significations and declarations of what he wills should be our duty, not of what he wills or Purposes to Effect or bring to pass.
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or any internal change in him, from the change of his Precepts and Commands, than we can from the various Changes and Alterations of any other of his external Providences.
or any internal change in him, from the change of his Precepts and Commands, than we can from the various Changes and Alterations of any other of his external Providences.
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yea, from the interchangeable Vicissitudes of Heat and Cold, Rain and Fair Weather, Day and Night, Winter and Summer, Spring and Autumn, Seed-time and Harvest,
yea, from the interchangeable Vicissitudes of Heat and Cold, Rain and Fair Weather, Day and Night, Winter and Summer, Spring and Autumn, Seedtime and Harvest,
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as from the Variation of his Precepts and Commands. In short, all these Changes and Alterations, all these Vicissitudes and Variations, are according to,
as from the Variation of his Precepts and Commands. In short, all these Changes and Alterations, all these Vicissitudes and Variations, Are according to,
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let us give all diligence to get true Faith, and sound Repentance, and Perseverance, and then our Salvation is as sure as the Infallible Truth and Almighty Power of God can make it.
let us give all diligence to get true Faith, and found Repentance, and Perseverance, and then our Salvation is as sure as the Infallible Truth and Almighty Power of God can make it.
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2. The Immutability of God, of which I have been speaking, and of all his Purposes and Decrees, is matter of singular comfort to all such as are in Covenant with God,
2. The Immutability of God, of which I have been speaking, and of all his Purposes and Decrees, is matter of singular Comfort to all such as Are in Covenant with God,
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And so likewise for outward things, sometimes they may be in a prosperous and flourishing condition, sometimes they may be even overwhelmed with Adversity;
And so likewise for outward things, sometime they may be in a prosperous and flourishing condition, sometime they may be even overwhelmed with Adversity;
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and in the hour of Temptation, they best know, who are wont to have recourse to it in their various Troubles and Afflictions, and endeavour to improve it. But alas!
and in the hour of Temptation, they best know, who Are wont to have recourse to it in their various Troubles and Afflictions, and endeavour to improve it. But alas!
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Very many that are in Covenant with God, and have an Interest in his special Love and Favour, do not know so much, cannot be satisfied that 'tis so well with them;
Very many that Are in Covenant with God, and have an Interest in his special Love and Favour, do not know so much, cannot be satisfied that it's so well with them;
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or in their sore Trials and Temptations they call all in question, and so are not in a capacity of making any advantage to themselves for their present relief and support, from the consideration of the Unchangeableness of God's Nature, Decrees, Covenant, and Love to his People.
or in their soar Trials and Temptations they call all in question, and so Are not in a capacity of making any advantage to themselves for their present relief and support, from the consideration of the Unchangeableness of God's Nature, Decrees, Covenant, and Love to his People.
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and consequently of his Covenant with his People, and his Love to them that obey him, is also matter of singular Comfort under the various frames of a man's heart,
and consequently of his Covenant with his People, and his Love to them that obey him, is also matter of singular Comfort under the various frames of a Man's heart,
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Sometimes it seems to be tolerably quiet and well composed, and sometimes again 'tis our of order, full of hurries and transports, disturbed with unruly and impetuous affections,
Sometime it seems to be tolerably quiet and well composed, and sometime again it's our of order, full of hurries and transports, disturbed with unruly and impetuous affections,
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(3.) The Immutability of God is likewise matter of Comfort and Support, to relieve us and strengthen us against all our fears of whatever future Evils may come upon us, we being still supposed to be such as know our selves to be in Covenant with him. We live in perilous times;
(3.) The Immutability of God is likewise matter of Comfort and Support, to relieve us and strengthen us against all our fears of whatever future Evils may come upon us, we being still supposed to be such as know our selves to be in Covenant with him. We live in perilous times;
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He who hath ordained them to Eternal Life, will take order and provide, that amid all Changes and Alterations, amid a thousand Vicissitudes of Providence, nothing shall ever fall out to frustrate his Designs,
He who hath ordained them to Eternal Life, will take order and provide, that amid all Changes and Alterations, amid a thousand Vicissitudes of Providence, nothing shall ever fallen out to frustrate his Designs,
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I have shewed before, That God doth not try men, and make experiments upon them, to inform himself of any thing that he was ignorant of before, which were utterly inconsistent with his Omniscience;
I have showed before, That God does not try men, and make experiments upon them, to inform himself of any thing that he was ignorant of before, which were utterly inconsistent with his Omniscience;
Whence it follows that God cannot be said in a proper sense to have known any thing in or concerning Abraham, by means of this Trial, which he did not know before.
Whence it follows that God cannot be said in a proper sense to have known any thing in or Concerning Abraham, by means of this Trial, which he did not know before.
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So then, God here, as often elsewhere in Scripture, condescending to our infirmity, vouchsafeth to speak of himself in such language as we make use of when we speak of one another.
So then, God Here, as often elsewhere in Scripture, condescending to our infirmity, vouchsafeth to speak of himself in such language as we make use of when we speak of one Another.
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or endeavouring to avoid every known sin, and to practise every known duty. Such are they of whom the Psalmist so often speaks; as Psal. 25.12. What man is he that feareth the Lord? Him shall he teach in the way that he shall chuse. Psal. 34.7. The angel of the Lord encampeth round about them that fear him, and delivereth them. Psal. 34.9. O fear the Lord ye his saints;
or endeavouring to avoid every known since, and to practise every known duty. Such Are they of whom the Psalmist so often speaks; as Psalm 25.12. What man is he that fears the Lord? Him shall he teach in the Way that he shall choose. Psalm 34.7. The angel of the Lord encampeth round about them that Fear him, and Delivereth them. Psalm 34.9. Oh Fear the Lord you his Saints;
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Now whereas the fear of God is thus in Scripture used to signify the whole of true Piety and sincere Godliness, we may thence infer, That the fear of God, the true fear of God, is a great thing, a principal part of true Godliness;
Now whereas the Fear of God is thus in Scripture used to signify the Whole of true Piety and sincere Godliness, we may thence infer, That the Fear of God, the true Fear of God, is a great thing, a principal part of true Godliness;
How often doth the fear of man that shall dye, and of the son of man that shall be made as grass, make us forget the Lord our maker, who hath stretched forth the heavens,
How often does the Fear of man that shall die, and of the son of man that shall be made as grass, make us forget the Lord our maker, who hath stretched forth the heavens,
For attaining a greater measure of this excellent Grace, that hath an universal and powerful influence upon a Christian's whole life, besides earnest and frequent Prayer unto God, that he would be pleased to put his fear in our hearts, according to his own Promise, Jer. 32.40. these three things would be singularly beneficial:
For attaining a greater measure of this excellent Grace, that hath an universal and powerful influence upon a Christian's Whole life, beside earnest and frequent Prayer unto God, that he would be pleased to put his Fear in our hearts, according to his own Promise, Jer. 32.40. these three things would be singularly beneficial:
If our hearts were exercised with these Meditations but once every day, or as often as our Occasions would permit, we should find by degrees that we should not be so regardless of God as we are;
If our hearts were exercised with these Meditations but once every day, or as often as our Occasions would permit, we should find by Degrees that we should not be so regardless of God as we Are;
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Really to apprehend, and firmly to believe that God to be ever present with us, who is so transcendently glorious and excellent, would undoubtedly be of as great efficacy for preserving and increasing the fear of God in our hearts,
Really to apprehend, and firmly to believe that God to be ever present with us, who is so transcendently glorious and excellent, would undoubtedly be of as great efficacy for preserving and increasing the Fear of God in our hearts,
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But when shall it once be that we shall attain this constant and lively sense of God's Omnipresence? You have, it may be, sometimes lively apprehensions of God's presence;
But when shall it once be that we shall attain this constant and lively sense of God's Omnipresence? You have, it may be, sometime lively apprehensions of God's presence;
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1. This lets us see what cause we have to be humbled in respect of the reluctancy and unwillingness that we find in our selves to submit to the Will of God when he toucheth us in what is dear to us,
1. This lets us see what cause we have to be humbled in respect of the reluctancy and unwillingness that we find in our selves to submit to the Will of God when he touches us in what is dear to us,
What is that thing which is most dear to you? What is it that your heart cleaves unto above all other things? Often put the question to your Soul, Could I part with that thing if God should see good to take it from me? Could I willingly and chearfully give it up to him? O never think your heart to be in a right frame till you can do it!
What is that thing which is most dear to you? What is it that your heart cleaves unto above all other things? Often put the question to your Soul, Could I part with that thing if God should see good to take it from me? Could I willingly and cheerfully give it up to him? O never think your heart to be in a right frame till you can do it!
as long as your heart gives back and recoils, as long as you cannot endure to think of parting with such or such a thing that is dear to you, there is nothing surer than that there is some excess and sinful inordinacy of your affections to that thing.
as long as your heart gives back and recoils, as long as you cannot endure to think of parting with such or such a thing that is dear to you, there is nothing Surer than that there is Some excess and sinful inordinacy of your affections to that thing.
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and that thou truly lovest me, seeing thou hast not withheld thy dearest comforts from me, seeing thou hast not been unwilling to let them go upon mine account.
and that thou truly Lovest me, seeing thou hast not withheld thy dearest comforts from me, seeing thou hast not been unwilling to let them go upon mine account.
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Can you also give up your Isaac whom you love, your dearest Relation to God, seeing 'tis God's pleasure to call for it? Know that God takes it well at your hands,
Can you also give up your Isaac whom you love, your dearest Relation to God, seeing it's God's pleasure to call for it? Know that God Takes it well At your hands,
and the more difficult it hath been to bring your heart to it, the more pleasing it is unto him, that against so much reluctancy and opposition from flesh and blood, you have done it at last.
and the more difficult it hath been to bring your heart to it, the more pleasing it is unto him, that against so much reluctancy and opposition from Flesh and blood, you have done it At last.
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But if the truth of the fear of God in their hearts be to be evidenced and demonstrated by their Obedience, it will appear upon enquiry made, that there is very little of that fear of God in them which they pretend unto,
But if the truth of the Fear of God in their hearts be to be evidenced and demonstrated by their obedience, it will appear upon enquiry made, that there is very little of that Fear of God in them which they pretend unto,
Such as under a profession of Piety towards God, deal Unjustly and Uncharitably with men. 2. Such as make choice of some more easy Duties to exercise themselves in them,
Such as under a profession of Piety towards God, deal Unjustly and Uncharitably with men. 2. Such as make choice of Some more easy Duties to exercise themselves in them,
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2. If our Obedience to the Commands of God be a good evidence of the fear of God in our hearts, this truth may be of good use for the satisfaction and quieting of some who question whether they be such as truly fear God,
2. If our obedience to the Commands of God be a good evidence of the Fear of God in our hearts, this truth may be of good use for the satisfaction and quieting of Some who question whither they be such as truly Fear God,
they feel not upon their Spirits that Awe of his Presence when they come before him, which they have of the presence of a mortal man, whose breath is in his nostrils, if he be much above them.
they feel not upon their Spirits that Awe of his Presence when they come before him, which they have of the presence of a Mortal man, whose breath is in his nostrils, if he be much above them.
as to the degree and measure of it, yet are they no sufficient arguments to prove that you are utterly void of all true fear of God, provided that you are humbled for your defects, and heartily bewail them;
as to the degree and measure of it, yet Are they not sufficient Arguments to prove that you Are utterly void of all true Fear of God, provided that you Are humbled for your defects, and heartily bewail them;
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But are you one that is careful to yield obedience to all God's Commandments, and to walk conformably to his revealed Will in all things? Are you one that dare not allow your self in the neglect of any known duty,
But Are you one that is careful to yield Obedience to all God's commandments, and to walk conformably to his revealed Will in all things? are you one that Dare not allow your self in the neglect of any known duty,
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nor in the practice of any known sin? Are you one that constantly desire and endeavour to have respect unto all God's Commandments, making Conscience of the hardest part of your duty as well as of that which is easier? Then have you no reason to question the truth of the fear of God in your heart;
nor in the practice of any known since? are you one that constantly desire and endeavour to have respect unto all God's commandments, making Conscience of the Hardest part of your duty as well as of that which is Easier? Then have you no reason to question the truth of the Fear of God in your heart;
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But now what may we think of them who give themselves up to the practice of all manner of sin with greediness? Who mind and study nothing more than to make provision for the flesh, that they may fulfil the lusts thereof? The lewd and vicious conversation of these Persons tells all the world that they are such as fear not God.
But now what may we think of them who give themselves up to the practice of all manner of since with greediness? Who mind and study nothing more than to make provision for the Flesh, that they may fulfil the Lustiest thereof? The lewd and vicious Conversation of these Persons tells all the world that they Are such as Fear not God.
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His meaning is, that the wickedness of their lives is a convincing argument, a plain demonstration to him, that they are utterly void of the true fear of God.
His meaning is, that the wickedness of their lives is a convincing argument, a plain demonstration to him, that they Are utterly void of the true Fear of God.
These profligate and ungodly Persons are so far from having their hearts affected with the true fear of God, I mean, with that gracious and filial fear which I have been speaking of, that by their vicious courses they bid defiance against God,
These profligate and ungodly Persons Are so Far from having their hearts affected with the true Fear of God, I mean, with that gracious and filial Fear which I have been speaking of, that by their vicious courses they bid defiance against God,
But you will say, How could he take it, and make that use of it lawfully? Might he not justly have made scruple of doing it, seeing he knew not whence it was,
But you will say, How could he take it, and make that use of it lawfully? Might he not justly have made scruple of doing it, seeing he knew not whence it was,
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unto whom it belonged? How then could Abraham satisfy himself to lay hold of, and kill the Ram, which perhaps appertained to somebody that could own it;
unto whom it belonged? How then could Abraham satisfy himself to lay hold of, and kill the Ram, which perhaps appertained to somebody that could own it;
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I answer, That God, no doubt, who provided it for him, and, as it were, brought it to his hand, did also satisfy him, that it was his pleasure that he should make use of it.
I answer, That God, no doubt, who provided it for him, and, as it were, brought it to his hand, did also satisfy him, that it was his pleasure that he should make use of it.
Wherefore to whomsoever that Ram belonged, God might take it from him, and give it to Abraham, to be offered up in the room of his Son. So then, Abraham having God's allowance and warrant for what he did, might as well make use of the Ram for a Sacrifice;
Wherefore to whomsoever that Ram belonged, God might take it from him, and give it to Abraham, to be offered up in the room of his Son. So then, Abraham having God's allowance and warrant for what he did, might as well make use of the Ram for a Sacrifice;
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but however, the Prophet makes no scruple of eating it, because God had commanded the Ravens to bring it him, v. 4. And therefore to whomsoever it appertained before, it was now Elijah 's, God having transferred the Property of it,
but however, the Prophet makes no scruple of eating it, Because God had commanded the Ravens to bring it him, v. 4. And Therefore to whomsoever it appertained before, it was now Elijah is, God having transferred the Property of it,
Wherefore we need not question, but that besides these Providences, he had his allowance and warrant immediately from God, from whose instinct and motion it was that he now without any scruple took the Ram and sacrificed it.
Wherefore we need not question, but that beside these Providences, he had his allowance and warrant immediately from God, from whose instinct and motion it was that he now without any scruple took the Ram and sacrificed it.
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Now, whereas God had thus provided this Ram to be in a readiness to be offered up instead of Isaac, when Abraham thought not of it, we may observe, That God takes care of us,
Now, whereas God had thus provided this Ram to be in a readiness to be offered up instead of Isaac, when Abraham Thought not of it, we may observe, That God Takes care of us,
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and much less again were we able to make those provisions that are necessary, if we were perfectly acquainted both with whatever concerns us at present,
and much less again were we able to make those provisions that Are necessary, if we were perfectly acquainted both with whatever concerns us At present,
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and accordingly he makes provision long before, of whatsoever he foresees will be needful for our Preservation, Safety, Help, Succour, or Relief in any kind.
and accordingly he makes provision long before, of whatsoever he foresees will be needful for our Preservation, Safety, Help, Succour, or Relief in any kind.
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O how happy are we in having such a Friend to take care of us, to provide for us, to shelter us in every storm, to supply us with what our exigencies call for in every time of need, to be a sure refuge and an house of defence,
O how happy Are we in having such a Friend to take care of us, to provide for us, to shelter us in every storm, to supply us with what our exigencies call for in every time of need, to be a sure refuge and an house of defence,
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When her Bottle of Water was spent, and she knew not, being in a dry Wilderness, whence to supply her self with any more, she cast her Child under one of the shrubs;
When her Bottle of Water was spent, and she knew not, being in a dry Wilderness, whence to supply her self with any more, she cast her Child under one of the shrubs;
and at a great loss as to your own Personal Concernments, or as to the Affairs of the Church? Are Clouds and thick Darkness round about you? Is the present face of things at any time so black and dismal,
and At a great loss as to your own Personal Concernments, or as to the Affairs of the Church? are Clouds and thick Darkness round about you? Is the present face of things At any time so black and dismal,
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and who takes delight to prevent his People with his Lovingkindness, and to do for them exceeding abundantly, above any thing that they are able to ask or think.
and who Takes delight to prevent his People with his Lovingkindness, and to do for them exceeding abundantly, above any thing that they Are able to ask or think.
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Calling the name of the place, Jehovah-jireh, that is, The Lord will provide, he therein alluded to the Answer which he had given his Son. Behold, the fire and the wood, said Isaac, but where is the lamb for a burnt-offering? Abraham replied, Jehovah-jireh, The Lord will provide himself a lamb for a burnt-offering.
Calling the name of the place, jehovah-jireh, that is, The Lord will provide, he therein alluded to the Answer which he had given his Son. Behold, the fire and the wood, said Isaac, but where is the lamb for a Burnt-offering? Abraham replied, jehovah-jireh, The Lord will provide himself a lamb for a Burnt-offering.
1. Abraham 's imposing a new Name upon the place where God so remarkably appeared in providing another Burnt-offering instead of Isaac; Abraham called the name of the place Jehovah-jireh.
1. Abraham is imposing a new Name upon the place where God so remarkably appeared in providing Another Burnt-offering instead of Isaac; Abraham called the name of the place jehovah-jireh.
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as with the Latins Videre is sometimes taken for Providere. Now Abraham gave the place this Name, that he might thereby preserve and continue, transmit to Posterity,
as with the Latins To see is sometime taken for Provide. Now Abraham gave the place this Name, that he might thereby preserve and continue, transmit to Posterity,
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For the first of these, That 'tis our duty to preserve the memory of God's Mercies, especially of extraordinary and signal Mercies, may appear from what God himself hath done concerning this matter,
For the First of these, That it's our duty to preserve the memory of God's mercies, especially of extraordinary and signal mercies, may appear from what God himself hath done Concerning this matter,
When God had brought the Israelites to the borders of the Land of Canaan, having in their deliverance out of Egypt, and all along afterwards in their march through the Wilderness given them many notable demonstrations of his Power, Mercy, and Truth;
When God had brought the Israelites to the borders of the Land of Canaan, having in their deliverance out of Egypt, and all along afterwards in their march through the Wilderness given them many notable demonstrations of his Power, Mercy, and Truth;
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All the way, that is, all God's dealing with them, and his whole conduct of them, all the great things which he did for them, all the provisions which he made for them in all their straits throughout all their Journeyings from Egypt to the Land of Canaan. And as he enjoined the remembrance of his Works,
All the Way, that is, all God's dealing with them, and his Whole conduct of them, all the great things which he did for them, all the provisions which he made for them in all their straits throughout all their Journeyings from Egypt to the Land of Canaan. And as he enjoined the remembrance of his Works,
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To this end it was that the beginning of their year was changed, The Lord spake unto Moses and Aaron, saying, This month, (that is, the Month Abib) shall be unto you the beginning of months;
To this end it was that the beginning of their year was changed, The Lord spoke unto Moses and Aaron, saying, This Monn, (that is, the Monn Abib) shall be unto you the beginning of months;
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it shall be the first month of the year to you, Exod. 12.1, 2. For whereas before, their year began with the Month Ethan, which agreed with our September; now in remembrance of this miraculous deliverance they were appointed to begin it with the Month Abib (which usually answered to some part of our March and April ) because in this Month they came out of Egypt, as appears Chap. 13.4.
it shall be the First Monn of the year to you, Exod 12.1, 2. For whereas before, their year began with the Monn Ethan, which agreed with our September; now in remembrance of this miraculous deliverance they were appointed to begin it with the Monn Abib (which usually answered to Some part of our March and April) Because in this Monn they Come out of Egypt, as appears Chap. 13.4.
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Again, in remembrance of the same Deliverance, and of his sparing the First-born of the Israelites when he slew the First-born of the Egyptians, God was pleased to Institute the Passover and the Feast of Unleavened Bread,
Again, in remembrance of the same Deliverance, and of his sparing the Firstborn of the Israelites when he slew the Firstborn of the egyptians, God was pleased to Institute the Passover and the Feast of Unleavened Bred,
So having given charge for the observation of the Feast of Unleavened Bread, and set down all the particular circumstances thereof, he concludes, v. 17. Ye shall observe the feast of unleavened bread,
So having given charge for the observation of the Feast of Unleavened Bred, and Set down all the particular Circumstances thereof, he concludes, v. 17. You shall observe the feast of unleavened bred,
And speaking of the time in which the Passover was to be Eaten, he saith, It is a night much to be observed unto the Lord for bringing them out of the land of Egypt;
And speaking of the time in which the Passover was to be Eaten, he Says, It is a night much to be observed unto the Lord for bringing them out of the land of Egypt;
this is that night of the Lord to be observed of all the children of Israel in their generations, v. 42. And lest these Ceremonies only should in after-times be observed,
this is that night of the Lord to be observed of all the children of Israel in their generations, v. 42. And lest these Ceremonies only should in Aftertimes be observed,
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What mean you by this service? that ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt,
What mean you by this service? that you shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt,
when he smote the Egyptians, and delivered our houses, v. 26, 27. Furthermore, as if all this were not sufficient to secure the preservation of the memory of these Mercies, God was also pleased to enjoin all the First-born of the Israelites, to be,
when he smote the egyptians, and Delivered our houses, v. 26, 27. Furthermore, as if all this were not sufficient to secure the preservation of the memory of these mercies, God was also pleased to enjoin all the Firstborn of the Israelites, to be,
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as it were, set apart for himself? The Lord spake unto Moses, saying, Sanctify unto me all the first-born, whatsoevor openeth the womb among the children of Israel, both of man and of beast, it is mine, Exod. 13.1, 2. And the intention of God also in this Institution, is afterwards explained,
as it were, Set apart for himself? The Lord spoke unto Moses, saying, Sanctify unto me all the firstborn, whatsoevor Openeth the womb among the children of Israel, both of man and of beast, it is mine, Exod 13.1, 2. And the intention of God also in this Institution, is afterwards explained,
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It shall be that when thy son shall ask thee in time to come, saying ▪ What is this? thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage;
It shall be that when thy son shall ask thee in time to come, saying ▪ What is this? thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage;
for by strength of hand the Lord brought us forth out of the Land of Egypt ▪ v. 14, 15, 16. As for those last words, It shall be for a token upon thine hand,
for by strength of hand the Lord brought us forth out of the Land of Egypt ▪ v. 14, 15, 16. As for those last words, It shall be for a token upon thine hand,
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the meaning of them is, That the forementioned Institutions and Ceremonies were appointed to mind them and their Posterity of what God had done for them;
the meaning of them is, That the forementioned Institutions and Ceremonies were appointed to mind them and their Posterity of what God had done for them;
as if you should tye a string about your finger, or have a Jewel or some such thing on your forehead to hang down between your eyes, to put you in mind of somewhat which you would not forget.
as if you should tie a string about your finger, or have a Jewel or Some such thing on your forehead to hang down between your eyes, to put you in mind of somewhat which you would not forget.
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So afterward, when by the conduct of Joshua, God led his People into the promised Land, miraculously dividing the waters of the River Jordan to make a way for their Passage, he commanded a Monument of that great work to be erected to inform Posterity thereof, Twelve Men taken out of the People, out of every Tribe a Man, must take up Twelve Stones out of the midst of Jordan, out of the place where the Priests feet stood firm;
So afterwards, when by the conduct of joshua, God led his People into the promised Land, miraculously dividing the waters of the River Jordan to make a Way for their Passage, he commanded a Monument of that great work to be erected to inform Posterity thereof, Twelve Men taken out of the People, out of every Tribe a Man, must take up Twelve Stones out of the midst of Jordan, out of the place where the Priests feet stood firm;
that they might be a sign unto their children in time to come (as Joshua tells them) that the waters of Jordan were cut off before the ark of the covenant of the Lord, when it passed over;
that they might be a Signen unto their children in time to come (as joshua tells them) that the waters of Jordan were Cut off before the Ark of the Covenant of the Lord, when it passed over;
and that those stones might be a memorial to the children of Israel for ever, Josh. 4.2, 3, 6, 7. A Memorial, what's that but a Sign or Monument to help to preserve the memory of that great work? To the like and was the Feast of Tabernacles Instituted.
and that those stones might be a memorial to the children of Israel for ever, Josh. 4.2, 3, 6, 7. A Memorial, what's that but a Signen or Monument to help to preserve the memory of that great work? To the like and was the Feast of Tabernacles Instituted.
Now that after they should come into the Land of Canaan, and be there settled, God's gracious Providence over them in the Wilderness might not be forgotten, God Instituted this Feast of Tabernacles to be observed yearly, in which for seven days together they were to go out of their Houses and make their abode in Booths;
Now that After they should come into the Land of Canaan, and be there settled, God's gracious Providence over them in the Wilderness might not be forgotten, God Instituted this Feast of Tabernacles to be observed yearly, in which for seven days together they were to go out of their Houses and make their Abided in Booths;
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Ye shall dwell in booths seven days, that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt, saith the Lord, Levit. 23.42, 43. that thus all succeeding Generations might come to understand what God had done for their Ancestors.
You shall dwell in booths seven days, that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt, Says the Lord, Levit. 23.42, 43. that thus all succeeding Generations might come to understand what God had done for their Ancestors.
and other Holy Men in the Old Testament. One notable instance thereof, is this of Abraham 's calling the place, Jehovah-jireh, where God had so graciously provided another Sacrifice to be offered up instead of Isaac. So when after several contentions and strivings between the Herdsmen of Gerar and the Herdsmen of Isaac, God had at length been pleased so to put an end to those quarrels,
and other Holy Men in the Old Testament. One notable instance thereof, is this of Abraham is calling the place, jehovah-jireh, where God had so graciously provided Another Sacrifice to be offered up instead of Isaac. So when After several contentions and strivings between the Herdsmen of Gerar and the Herdsmen of Isaac, God had At length been pleased so to put an end to those quarrels,
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in memory of this Mercy, Isaac called the Name of a Well which he had then digged, Rehoboth, that is, breadth or room; for, said he, Now the Lord hath made room for us,
in memory of this Mercy, Isaac called the Name of a Well which he had then dug, Rehoboth, that is, breadth or room; for, said he, Now the Lord hath made room for us,
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as if he had said, The Lord is our Captain-General, under his Ensign and Conduct we prevail, he it is that treadeth down our enemies under our feet, Exod. 17.15.
as if he had said, The Lord is our Captain-General, under his Ensign and Conduct we prevail, he it is that treadeth down our enemies under our feet, Exod 17.15.
If God in Answer to the Prayers of Samuel, be pleased to give a great Discomfiture to the Enemies of his People, Samuel will set up a Stone in memory thereof,
If God in Answer to the Prayers of Samuel, be pleased to give a great Discomfiture to the Enemies of his People, Samuel will Set up a Stone in memory thereof,
If Jehoshaphat by Fasting and Humiliation obtain a glorious Victory over his Enemies of several Nations that had Combined against him, the Valley where they assembled to bless God for this Mercy, shall be for ever after called the valley of Berachah, that is, the valley of blessing; that Name of the place shall make that Victory,
If Jehoshaphat by Fasting and Humiliation obtain a glorious Victory over his Enemies of several nations that had Combined against him, the Valley where they assembled to bless God for this Mercy, shall be for ever After called the valley of Berachah, that is, the valley of blessing; that Name of the place shall make that Victory,
If God be pleased to comfort and encourage Jacob by a gracious manifestation of himself to him in a Dream, assuring him of his Presence and Protection in all places whither he should go,
If God be pleased to Comfort and encourage Jacob by a gracious manifestation of himself to him in a Dream, assuring him of his Presence and Protection in all places whither he should go,
and he will call the name of the place Bethel, that is, the House of God, in which God had so graciously appeared to him in his distress, Gen. 28.18, 19. Again;
and he will call the name of the place Bethel, that is, the House of God, in which God had so graciously appeared to him in his distress, Gen. 28.18, 19. Again;
and God be graciously pleased upon his entrance on that Journey to send his Angels to meet him, thereby giving him to understand, that having those glorious Spirits for his Guard in the way, he should not need to fear;
and God be graciously pleased upon his Entrance on that Journey to send his Angels to meet him, thereby giving him to understand, that having those glorious Spirits for his Guard in the Way, he should not need to Fear;
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Jacob will also in memory of that Mercy, and for transmitting it to Posterity, call the name of the place Mahanaim, that is, the Host of God, Gen. 32.2.
Jacob will also in memory of that Mercy, and for transmitting it to Posterity, call the name of the place Mahanaim, that is, the Host of God, Gen. 32.2.
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This usage is as old as Adam himself, who when God had given him another Son after that Cain had murthered Abel, called his name Seth; which name is derived from a word that singnifies to set, or appoint; For God, saith he, hath appointed me another seed instead of Abel, whom Cain slew, Gen. 4.25.
This usage is as old as Adam himself, who when God had given him Another Son After that Cain had murdered Abel, called his name Seth; which name is derived from a word that singnifies to Set, or appoint; For God, Says he, hath appointed me Another seed instead of Abel, whom Cain slew, Gen. 4.25.
Thus Joseph, when after his many troubles and afflictions he had been advanced and honourably married in Egypt, called the name of his first-born Manasseh, from a word that signifies to forget; For, said he, God hath made me to forget all my toil, and all my father's house.
Thus Joseph, when After his many Troubles and afflictions he had been advanced and honourably married in Egypt, called the name of his firstborn Manasses, from a word that signifies to forget; For, said he, God hath made me to forget all my toil, and all my Father's house.
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And he called the name of the second Ephraim, from a word that signifies to increase, or to be fruitful; For, said he, God hath caused me to be fruitful in the land of my affliction, Gen. 41.51, 52. And thus Hannah, when she had by Prayer obtained a Child of the Lord, called his name Samuel, which signifies, the Lord hath heard, or answered; Because, said she, I have asked him of the Lord, 1 Sam. 1.20.
And he called the name of the second Ephraim, from a word that signifies to increase, or to be fruitful; For, said he, God hath caused me to be fruitful in the land of my affliction, Gen. 41.51, 52. And thus Hannah, when she had by Prayer obtained a Child of the Lord, called his name Samuel, which signifies, the Lord hath herd, or answered; Because, said she, I have asked him of the Lord, 1 Sam. 1.20.
Besides all that hath been hitherto said, the care of God's people to preserve and keep alive the memory of special Mercies, appears by those many Songs of Praise and Thanksgiving, penned upon occasions of extraordinary Mercies, and delivered down to Posterity.
Beside all that hath been hitherto said, the care of God's people to preserve and keep alive the memory of special mercies, appears by those many Songs of Praise and Thanksgiving, penned upon occasions of extraordinary mercies, and Delivered down to Posterity.
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and stretched-out Arm, and safely led them through the Red Sea, in which the Egyptians pursuing them, were drowned, Exod. 15. Such was the Song of Deborah and Barak, after the signal Victory which God have given them over the Host of Jabin and Sisera, Judg. 5.
and stretched-out Arm, and safely led them through the Read Sea, in which the egyptians pursuing them, were drowned, Exod 15. Such was the Song of Deborah and Barak, After the signal Victory which God have given them over the Host of Jabin and Sisera, Judges 5.
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And many such solemn Forms of Praise, and Songs of Thanksgiving, penn'd upon special Occasions, hath David left upon record in the Book of Psalms, to preserve the Memory of Mercies received,
And many such solemn Forms of Praise, and Songs of Thanksgiving, penned upon special Occasions, hath David left upon record in the Book of Psalms, to preserve the Memory of mercies received,
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nor out of the mouths of their seed, nor out of the mouths of their seed's seed, from thenceforth and for ever, days have been set apart for the thankful Commemoration of them, to be solemnly observed by Posterity in all succeeding Ages and Generations.
nor out of the mouths of their seed, nor out of the mouths of their seed's seed, from thenceforth and for ever, days have been Set apart for the thankful Commemoration of them, to be solemnly observed by Posterity in all succeeding Ages and Generations.
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David was sensible of his infirmity this way, and therefore he called upon himself, Psal. 103.2. Bless the Lord, O my soul, and forget not all his benefits.
David was sensible of his infirmity this Way, and Therefore he called upon himself, Psalm 103.2. Bless the Lord, Oh my soul, and forget not all his benefits.
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And yet the Psalmist saith of that people, That they forgat his works, and the wonders that he had shewed them, Psalm 78.11. They soon forgat his works, Psalm 106.13.
And yet the Psalmist Says of that people, That they forgot his works, and the wonders that he had showed them, Psalm 78.11. They soon forgot his works, Psalm 106.13.
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(1.) We hereby incur God's displeasure, who cannot take it well at our hands that we should be forgetful of those his gracious Providences which he hath so many ways engaged us to remember.
(1.) We hereby incur God's displeasure, who cannot take it well At our hands that we should be forgetful of those his gracious Providences which he hath so many ways engaged us to Remember.
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How can we expect he should, if his Mercies be buried in oblivion, and if we do not think it worth the while to charge our memories with them? And so from the reasons of the Observation, I come to the Application thereof.
How can we expect he should, if his mercies be buried in oblivion, and if we do not think it worth the while to charge our memories with them? And so from the Reasons of the Observation, I come to the Application thereof.
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As for the first of these, Though Mercies be very great and considerable, yet because they are such as are common to us with many others, we overlook them and pass them by.
As for the First of these, Though mercies be very great and considerable, yet Because they Are such as Are Common to us with many Others, we overlook them and pass them by.
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Such Mercies are the integrity of our Bodies, the soundness of our Limbs, the use of our Senses, especially our Eye-sight and Hearing, the use of our Speech, the undisturbed exercise of our Reason and Understanding:
Such mercies Are the integrity of our Bodies, the soundness of our Limbs, the use of our Senses, especially our Eyesight and Hearing, the use of our Speech, the undisturbed exercise of our Reason and Understanding:
The Light of the Gospel, the liberty of waiting upon God in the Assemblies of his People, the Means of Grace and Opportunities of acquainting our selves with the things that belong to our Peace;
The Light of the Gospel, the liberty of waiting upon God in the Assemblies of his People, the Means of Grace and Opportunities of acquainting our selves with the things that belong to our Peace;
but how few so think of it? How many are most impatient of any thing that shall but look that way? So for those Chastisements and Corrections which God lays upon us for our sins, these also are great Mercies,
but how few so think of it? How many Are most impatient of any thing that shall but look that Way? So for those Chastisements and Corrections which God lays upon us for our Sins, these also Are great mercies,
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how often do men quarrel with God's most wise and gracious Providence, dispute against their Mercies, utterly dislike that condition into which God hath put them for their good,
how often do men quarrel with God's most wise and gracious Providence, dispute against their mercies, utterly dislike that condition into which God hath put them for their good,
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and which Infinite Wisdom and Goodness judged meetest for them? How often are men displeased with their Lot, finding so many faults with the Portion which God in great Mercy hath assigned unto them;
and which Infinite Wisdom and goodness judged meetest for them? How often Are men displeased with their Lot, finding so many Faults with the Portion which God in great Mercy hath assigned unto them;
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(1.) If we have forgotten former Mercies, though God by heaping new Mercies upon us from time to time, hath often in effect by such gracious Providences called upon us to remember them,
(1.) If we have forgotten former mercies, though God by heaping new mercies upon us from time to time, hath often in Effect by such gracious Providences called upon us to Remember them,
and as mostly 'tis when we forget Mercies, if instead of rendring unto God according to the benefits received from him, we have made him ill requitals of the good which he hath done to us.
and as mostly it's when we forget mercies, if instead of rendering unto God according to the benefits received from him, we have made him ill requitals of the good which he hath done to us.
When David had incurred the high displeasure of God by his foul and scandalous sins relating to Bathsheba and Uriah, God by the Prophet Nathan reproving and threatning him for it, aggravates his Sin by reckoning up the Mercies that he had received;
When David had incurred the high displeasure of God by his foul and scandalous Sins relating to Bathsheba and Uriah, God by the Prophet Nathan reproving and threatening him for it, aggravates his since by reckoning up the mercies that he had received;
And so reproving and threatning Eli for his fond and sinful indulgence towards his Children, he also sets forth the greatness of his and their Sins, by the recital of those great and eminent Favours which he had conferred on his Family;
And so reproving and threatening Eli for his found and sinful indulgence towards his Children, he also sets forth the greatness of his and their Sins, by the recital of those great and eminent Favours which he had conferred on his Family;
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when they were in Egypt, in Pharaoh's house? And did I chuse him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an Ephod before me? Did I give unto the house of thy father all the offerings made by fire of the children of Israel? Wherefore kick ye at my sacrifice,
when they were in Egypt, in Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an Ephod before me? Did I give unto the house of thy father all the offerings made by fire of the children of Israel? Wherefore kick you At my sacrifice,
and at my offering, which I have commanded in my habitation, and honourest thy sons above me, to make your selves fat with the chiefest of all the offerings of Israel my people? Wherefore the Lord God of Israel saith, I said indeed that thy house,
and At my offering, which I have commanded in my habitation, and honourest thy Sons above me, to make your selves fat with the chiefest of all the offerings of Israel my people? Wherefore the Lord God of Israel Says, I said indeed that thy house,
for them that honour me I will honour, and they that despise me, shall be lightly esteemed, 1 Sam. 2.27, 28, 29, 30. Thus in like manner, may your Mercies,
for them that honour me I will honour, and they that despise me, shall be lightly esteemed, 1 Sam. 2.27, 28, 29, 30. Thus in like manner, may your mercies,
and how often he hath prevented you with his Loving-kindness, and done for you exceeding abundantly above any thing that you were able to ask or think.
and how often he hath prevented you with his Lovingkindness, and done for you exceeding abundantly above any thing that you were able to ask or think.
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When Mercies have not this effect, God takes it very ill at our hands, and complains of it as of so ill a requital as he cannot endure. Jeshurun waxed fat and kicked;
When mercies have not this Effect, God Takes it very ill At our hands, and complains of it as of so ill a requital as he cannot endure. Jeshurun waxed fat and Kicked;
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he forsook God that made him, and hath lightly esteemed the rock of his salvation, Deut. 32.15. They say not in their heart, Let us fear God that giveth rain, the former and the latter in his season;
he forsook God that made him, and hath lightly esteemed the rock of his salvation, Deuteronomy 32.15. They say not in their heart, Let us Fear God that gives rain, the former and the latter in his season;
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he reserveth unto us the appointed weeks of the harvest, Jer. 5.24. The Mercies of God are those cords of a man, those hands of love, of which he speaks Hos. 11.4.
he reserveth unto us the appointed weeks of the harvest, Jer. 5.24. The mercies of God Are those cords of a man, those hands of love, of which he speaks Hos. 11.4.
How then can I do this great wickedness and sin against God? Sin against God who had done so much for him, in giving him to find such favour in the Eyes of his Master,
How then can I do this great wickedness and since against God? since against God who had done so much for him, in giving him to find such favour in the Eyes of his Master,
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and to be so far intrusted by him, Gen. 39.8, 9. And thus Ezra in his Prayer argues from the Mercy of God, to engage himself and that People to cleave unto God,
and to be so Far Entrusted by him, Gen. 39.8, 9. And thus Ezra in his Prayer argues from the Mercy of God, to engage himself and that People to cleave unto God,
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Seeing thou our God hast punished us less than our iniquities deserved, and hast given us such a deliveranee as this, Should we again break thy covenant,
Seeing thou our God hast punished us less than our iniquities deserved, and hast given us such a deliveranee as this, Should we again break thy Covenant,
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and sin against God who hath been so signally gracious to me? After the receit of such Mercies and Deliverances, Should I again thus offend him? What horrible ingratitude were it in me to venture upon sin, lying under such engagements to Obedience? Should I thus requite the Lord my God? Foolish Creature and unwise!
and since against God who hath been so signally gracious to me? After the receipt of such mercies and Deliverances, Should I again thus offend him? What horrible ingratitude were it in me to venture upon since, lying under such engagements to obedience? Should I thus requite the Lord my God? Foolish Creature and unwise!
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He must be miserably weak, or strangely bent to sin, whom this reasoning and arguing from the Mercies of God would not have some considerable influence upon, to keep him from closing with temptations.
He must be miserably weak, or strangely bent to since, whom this reasoning and arguing from the mercies of God would not have Some considerable influence upon, to keep him from closing with temptations.
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Shall we receive good at the hand of God, and shall we not receive evil? That man must be very unreasonable who would not take some crosses in good part,
Shall we receive good At the hand of God, and shall we not receive evil? That man must be very unreasonable who would not take Some Crosses in good part,
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For as our Mercies do much aggravate our sins, so the recounting of them, and the serious thoughts of our great unkindness and disingenuity in sinning against such Mercies, would increase our sorrow for sin.
For as our mercies do much aggravate our Sins, so the recounting of them, and the serious thoughts of our great unkindness and disingenuity in sinning against such mercies, would increase our sorrow for since.
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Hence when God would convince a people of their sins and humble them, he expostulates with them from the consideration of his Favours conferred on them; so Deut. 32.6. Do ye thus requite the Lord, O foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made and established thee? So Jer. 2.31.
Hence when God would convince a people of their Sins and humble them, he expostulates with them from the consideration of his Favours conferred on them; so Deuteronomy 32.6. Do you thus requite the Lord, Oh foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made and established thee? So Jer. 2.31.
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Have I been a barren wilderness unto Israel, or a land of darkness? Wherefore say my People, We are lords, we will come no more unto thee? That is, Have I not been good and bountiful to them? Have I been wanting to them in any thing that might encourage them to serve me,
Have I been a barren Wilderness unto Israel, or a land of darkness? Wherefore say my People, We Are Lords, we will come no more unto thee? That is, Have I not been good and bountiful to them? Have I been wanting to them in any thing that might encourage them to serve me,
when we find our hearts unaffected with our sins, when we find that the consideration of our sins will not make them relent, the consideration of our Mercies would do it.
when we find our hearts unaffected with our Sins, when we find that the consideration of our Sins will not make them relent, the consideration of our mercies would do it.
and how many ways the remembrance of them would be advantageous and beneficial to us Now I shall add a few particulars by way of direction, in reference to our preserving the memory of our Mercies; and they are briefly these:
and how many ways the remembrance of them would be advantageous and beneficial to us Now I shall add a few particulars by Way of direction, in Referente to our preserving the memory of our mercies; and they Are briefly these:
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And so much concerning the Name which Abraham gave the place where God had been pleased to make provision of another Burnt-offering instead of Isaac, and the Observation thence.
And so much Concerning the Name which Abraham gave the place where God had been pleased to make provision of Another Burnt-offering instead of Isaac, and the Observation thence.
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The words in the Original, which our Translators have rendred, In the mount of the Lord it shall be seen, may also be as well rendred, In the mount the Lord shall be seen.
The words in the Original, which our Translators have rendered, In the mount of the Lord it shall be seen, may also be as well rendered, In the mount the Lord shall be seen.
then they would in this form of speech, alluding to what God had done for Abraham in the Mount, comfort and encourage themselves, saying, In the mount of the Lord it shall be seen;
then they would in this from of speech, alluding to what God had done for Abraham in the Mount, Comfort and encourage themselves, saying, In the mount of the Lord it shall be seen;
Now this Proverbial Speech, though it alludes to God's dealing with Abraham in the Mount, and was upon that occasion first taken up, yet is it not wholly grounded thereon,
Now this Proverbial Speech, though it alludes to God's dealing with Abraham in the Mount, and was upon that occasion First taken up, yet is it not wholly grounded thereon,
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but also on the ordinary course of God's Providence, which the men of that Generation had observed to be very agreeable to his dealings with Abraham. As he stepp'd in for Abraham 's relief in the Mount, just as he was stretching out his hand to slay his Son,
but also on the ordinary course of God's Providence, which the men of that Generation had observed to be very agreeable to his dealings with Abraham. As he stepped in for Abraham is relief in the Mount, just as he was stretching out his hand to slay his Son,
This, I say, they having observed to be the ordinary course of God's Providence, they took occasion to express what they had observed, in this form of words, alluding to what God had done for Abraham in the Mount;
This, I say, they having observed to be the ordinary course of God's Providence, they took occasion to express what they had observed, in this from of words, alluding to what God had done for Abraham in the Mount;
For unless they had observed this to have been the ordinary course of God's Providence, this single Instance of God's dealing with Abraham, had not been enough to ground such a Proverbial speech upon.
For unless they had observed this to have been the ordinary course of God's Providence, this single Instance of God's dealing with Abraham, had not been enough to ground such a Proverbial speech upon.
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Other Instances are, That of God's sending Moses and Aaron to bring the Israelites out of Egypt, when after many years hard Bondage under the Egyptian Yoak their Miseries,
Other Instances Are, That of God's sending Moses and Aaron to bring the Israelites out of Egypt, when After many Years hard Bondage under the Egyptian Yoke their Misery's,
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and cruelly beat them if it fell short, though Materials to make it were withdrawn from them, Exod. 15. God could have delivered them much sooner, and have prevented those extremities:
and cruelly beatrice them if it fell short, though Materials to make it were withdrawn from them, Exod 15. God could have Delivered them much sooner, and have prevented those extremities:
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So again afterwards, when they had been dismissed out of Egypt, the Army of the Egyptians pursuing them, was close behind them, the Red Sea before them,
So again afterwards, when they had been dismissed out of Egypt, the Army of the egyptians pursuing them, was close behind them, the Read Sea before them,
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and the Mountains on both sides of them, in this their great strait God appeared for them, miraculously dividing the Sea to make a passage for his people,
and the Mountains on both sides of them, in this their great strait God appeared for them, miraculously dividing the Sea to make a passage for his people,
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and destroying their Enemies that followed them, by the return of the Waters upon them, Exod. 14. God could as easily have destroyed the Egyptians, and rescued his people before they had been brought into that strait.
and destroying their Enemies that followed them, by the return of the Waters upon them, Exod 14. God could as Easily have destroyed the egyptians, and rescued his people before they had been brought into that strait.
and how seasonably God relieved him in that very Juncture of time, when, unless relief had come, he had certainly fallen into the hands of his blood-thirsty Enemies.
and how seasonably God relieved him in that very Juncture of time, when, unless relief had come, he had Certainly fallen into the hands of his bloodthirsty Enemies.
God, who most wisely disposeth and ordereth the circumstances of all things, caused this Messenger to be sent to recal Saul from pursuing David, just as he was now ready to seize on him,
God, who most wisely Disposeth and Ordereth the Circumstances of all things, caused this Messenger to be sent to Recall Saul from pursuing David, just as he was now ready to seize on him,
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and not till then, though the Philistines might have invaded the Land sooner, and this Messenger might have come to call back Saul before David had been in that strait.
and not till then, though the philistines might have invaded the Land sooner, and this Messenger might have come to call back Saul before David had been in that strait.
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Another Instance may be that of the Widow of Zarophath, 1 Kings 17.10, 11, 12. who thus represents her sad condition, by means of the Famine that was then in the land.
another Instance may be that of the Widow of Zarophath, 1 Kings 17.10, 11, 12. who thus represents her sad condition, by means of the Famine that was then in the land.
But in this her utmost extremity, when now she was dressing the last of that small Provision which she had to keep her self and her Son alive, the Prophet is sent to tell her from the Lord, That the barrel of meal should not waste,
But in this her utmost extremity, when now she was dressing the last of that small Provision which she had to keep her self and her Son alive, the Prophet is sent to tell her from the Lord, That the barrel of meal should not waste,
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but still he was kept in Prison, and nothing was done for him in answer to all those Prayers, till the very night before Herod intended to have brought him forth to the people,
but still he was kept in Prison, and nothing was done for him in answer to all those Prayers, till the very night before Herod intended to have brought him forth to the people,
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In that very night, and not till then, was he set at liberty, and released by an Angel, the miraculous circumstances of which his Deliverance, are at large described in that Chapter.
In that very night, and not till then, was he Set At liberty, and released by an Angel, the miraculous Circumstances of which his Deliverance, Are At large described in that Chapter.
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Thus you have had several Instances of God's coming in to succour and relieve his in their greatest extremities, being then especially a very present help to them in their trouble, as David speaks, Psalm 46.1.
Thus you have had several Instances of God's coming in to succour and relieve his in their greatest extremities, being then especially a very present help to them in their trouble, as David speaks, Psalm 46.1.
and secondly, Why he then at length affords relief. Concerning the former of these; God usually respits the relief of his people in their troubles so long,
and secondly, Why he then At length affords relief. Concerning the former of these; God usually respites the relief of his people in their Troubles so long,
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before he sends relief ▪ That God by the Temptations and Trials of his people, intends the exercise and improvement of these two Graces, we may see, James 1.2, 3, 4. And he that understands the true value and worth of these Graces, will not think the increase and improvement of them to be dearly bought,
before he sends relief ▪ That God by the Temptations and Trials of his people, intends the exercise and improvement of these two Graces, we may see, James 1.2, 3, 4. And he that understands the true valve and worth of these Graces, will not think the increase and improvement of them to be dearly bought,
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though the Afflictions which in order thereunto he undergoes be long and sharp, and rise at last to that extremity, beyond which scarce any thing could have been.
though the Afflictions which in order thereunto he undergoes be long and sharp, and rise At last to that extremity, beyond which scarce any thing could have been.
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2. Another reason why God respits the relief of his people so long, is, that he may carry them on in Prayer, that they may offer up many Prayers to him in order to their deliverance ▪ that they may pray much before they obtain, relief,
2. another reason why God respites the relief of his people so long, is, that he may carry them on in Prayer, that they may offer up many Prayers to him in order to their deliverance ▪ that they may pray much before they obtain, relief,
as it was in the case of those Christians that prayed so much and so long for Peter 's relief ▪ In answer to so many Prayers he had at length his release immediately from Heaven in an extraordinary and miraculous way.
as it was in the case of those Christians that prayed so much and so long for Peter is relief ▪ In answer to so many Prayers he had At length his release immediately from Heaven in an extraordinary and miraculous Way.
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and therefore time is necessary for the carrying on and perfecting of it. And seeing easy and gentle applications make little or no impression upon our stony hearts,
and Therefore time is necessary for the carrying on and perfecting of it. And seeing easy and gentle applications make little or no impression upon our stony hearts,
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that when things are come to that pass, and their extremities are such, that now they see there is none else in all the world that can relieve them but God, they may no longer look to the Mountains or the Hills for succour,
that when things Are come to that pass, and their extremities Are such, that now they see there is none Else in all the world that can relieve them but God, they may no longer look to the Mountains or the Hills for succour,
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and this they do most effectually, most sincerely and heartily, when their straits are greatest. Now men are most fit for deliverance when they are most humble.
and this they do most effectually, most sincerely and heartily, when their straits Are greatest. Now men Are most fit for deliverance when they Are most humble.
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And forgetteth not the cry of the humble, Psal. 9.12. He that humbleth himself shall be exalted, Matth. 23.12. Humble your selves in the sight of the Lord, and he shall lift you up, James 4.10.
And forgetteth not the cry of the humble, Psalm 9.12. He that Humbleth himself shall be exalted, Matthew 23.12. Humble your selves in the sighed of the Lord, and he shall lift you up, James 4.10.
And again, Humble your selves under the mighty hand of God, that he may exalt you in due time, of Pet. 5.6. 2. In their greatest extremities they Pray most fervently.
And again, Humble your selves under the mighty hand of God, that he may exalt you in due time, of Pet. 5.6. 2. In their greatest extremities they Pray most fervently.
In lesser afflictions they Pray, but in their extremities they Cry unto God for help, as the Israelite: did Exod. 14.10. when they were at the Red Sea, and the Egyptians were close behind them.
In lesser afflictions they Pray, but in their extremities they Cry unto God for help, as the Israelite: did Exod 14.10. when they were At the Read Sea, and the egyptians were close behind them.
Thus our Saviour in the extremity of the anguish of his Soul in his Agony, Offered up prayers and supplications to his Father with strong ••ying and tears, Heb. 5.7.
Thus our Saviour in the extremity of the anguish of his Soul in his Agony, Offered up Prayers and supplications to his Father with strong ••ying and tears, Hebrew 5.7.
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Upon much experience of God's never failing such as thus depend on him, it is that the Psalmist saith, They that know thy name will put their trust in thee,
Upon much experience of God's never failing such as thus depend on him, it is that the Psalmist Says, They that know thy name will put their trust in thee,
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for thou hast not forsaken them that seek thee, Psal. 9.10. 4. In the greatest extremities of God's People, his succours are most sweet and comfortable;
for thou hast not forsaken them that seek thee, Psalm 9.10. 4. In the greatest extremities of God's People, his succours Are most sweet and comfortable;
5. God comes in to succour and relieve his People in their greatest extremities, because this is most suitable to his compassionate and merciful disposition.
5. God comes in to succour and relieve his People in their greatest extremities, Because this is most suitable to his compassionate and merciful disposition.
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And hence it is that he pitieth them most, and is most ready to succour and relieve them in their greatest necessities and highest exigencies, provided that they carry and demean themselves in any measure suitable unto their relation to him, and as becomes his Children.
And hence it is that he Pitieth them most, and is most ready to succour and relieve them in their greatest necessities and highest exigencies, provided that they carry and demean themselves in any measure suitable unto their Relation to him, and as becomes his Children.
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6. He makes choice of the season of their greatest extremities to relieve them, because then he hath the fittest opportunity of displaying the glory of his Power, Wisdom, Goodness, Truth, and Faithfulness in their relief.
6. He makes choice of the season of their greatest extremities to relieve them, Because then he hath the Fittest opportunity of displaying the glory of his Power, Wisdom, goodness, Truth, and Faithfulness in their relief.
The greater their straits are, and the less visible ground of hope of relief there is from any Creature, the more will the glory of these his Attributes shine forth in his appearing for them,
The greater their straits Are, and the less visible ground of hope of relief there is from any Creature, the more will the glory of these his Attributes shine forth in his appearing for them,
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7. God comes in to relieve his People in their greatest extremities, because then, if ever, his People will give the glory of what is done for them, intirely to himself.
7. God comes in to relieve his People in their greatest extremities, Because then, if ever, his People will give the glory of what is done for them, entirely to himself.
When their straits were so great, as that it was visible to every eye, that none but God could help them, there can be no pretence or colour for taking any part of the glory to themselves,
When their straits were so great, as that it was visible to every eye, that none but God could help them, there can be no pretence or colour for taking any part of the glory to themselves,
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8. If the Enemies of God's Church have brought his People into that forlorn and desperate condition, desperate as to all human help, God comes in to the succour and relief of his People in their greatest extremities,
8. If the Enemies of God's Church have brought his People into that forlorn and desperate condition, desperate as to all human help, God comes in to the succour and relief of his People in their greatest extremities,
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If God should interpose in the behalf of his People earlier, and crush the cockatrice eggs as soon as his Churches Enemies begin to set abrood on them, their disappointment would not be so ignominious and confounding;
If God should interpose in the behalf of his People earlier, and crush the cockatrice eggs as soon as his Churches Enemies begin to Set abroad on them, their disappointment would not be so ignominious and confounding;
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when in the things in which they dealt proudly, he appears at last when they least fear'd it to have been above them (as Jethro speaks of God delivering his People out of the hand of the Egyptians, Exod. 18.10.) when he thus rescues his People from the very horns of the unicorn, as David speaks, whence none but himself could have rescued them;
when in the things in which they dealt proudly, he appears At last when they least feared it to have been above them (as Jethro speaks of God delivering his People out of the hand of the egyptians, Exod 18.10.) when he thus rescues his People from the very horns of the unicorn, as David speaks, whence none but himself could have rescued them;
as he gat him honour over Pharaoh in his overthrow, Exod. 14.17. and in which the shame and confusion of their disappointment is equal to the high confidence they had of their success.
as he got him honour over Pharaoh in his overthrow, Exod 14.17. and in which the shame and confusion of their disappointment is equal to the high confidence they had of their success.
If God should fail his People in their greatest extremities, then their Enemies would insult over them and reproach them, saying, Where is now your God? What is become now of all your Prayers, of all your confidence in God's help, of your reliance on him,
If God should fail his People in their greatest extremities, then their Enemies would insult over them and reproach them, saying, Where is now your God? What is become now of all your Prayers, of all your confidence in God's help, of your reliance on him,
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and expectation of relief from him? This proud and reproachful insultation of the Enemies of God's Church, is that which God's People have ever deprecated,
and expectation of relief from him? This proud and reproachful insultation of the Enemies of God's Church, is that which God's People have ever deprecated,
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so Deut. 32.26, 27. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy,
so Deuteronomy 32.26, 27. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy,
And thus you have had the reasons, at least some of the reasons, why God usually comes in to succour and relieve his People in their greatest extremities, and not till then. Now followeth the Application.
And thus you have had the Reasons, At least Some of the Reasons, why God usually comes in to succour and relieve his People in their greatest extremities, and not till then. Now follows the Application.
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Ʋse 1. Doth God come in to succour and relieve his People in their greatest extremities? Then we may hence be encouraged to trust in God to the uttermost,
Ʋse 1. Does God come in to succour and relieve his People in their greatest extremities? Then we may hence be encouraged to trust in God to the uttermost,
Even when all human helps fail us, and things grow worse and worse every day, let us not say, There is no help for us in God; David 's Enemies, indeed, said so of him, Psal. 3.2. but David never said so of himself, unless when for the present under the power of some grievous temptation;
Even when all human helps fail us, and things grow Worse and Worse every day, let us not say, There is no help for us in God; David is Enemies, indeed, said so of him, Psalm 3.2. but David never said so of himself, unless when for the present under the power of Some grievous temptation;
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But you will say, in cases of such extremity, What grounds of Faith and Trust in God are there? What foundation hath a man to support his dependance on God for relief?
But you will say, in cases of such extremity, What grounds of Faith and Trust in God Are there? What Foundation hath a man to support his dependence on God for relief?
But whatever your condition be, Is there any thing too hard for the Lord? Gen 18.14. In his hand is there not power and might? as Jehoshaphat pleaded with him in Prayer, 2 Chron. 20.6. With God nothing is impossible, Luke 1.37. He can do for us exceeding abundantly above what we are able to ask or think, Ephes. 3.20.
But whatever your condition be, Is there any thing too hard for the Lord? Gen 18.14. In his hand is there not power and might? as Jehoshaphat pleaded with him in Prayer, 2 Chronicles 20.6. With God nothing is impossible, Lycia 1.37. He can do for us exceeding abundantly above what we Are able to ask or think, Ephesians 3.20.
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3. He often on purpose respites his succours till such a time of need, till we are brought into such a strait as there is no hope of relief from any other besides himself;
3. He often on purpose respites his succours till such a time of need, till we Are brought into such a strait as there is no hope of relief from any other beside himself;
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but abode two days still in the same place where he was, v. 6. and afterwards when he knew him to be dead, he said to his Disciples, I am glad for your sakes that I was not there, to the intent that ye may believe, v. 15. neither after this did he hasten to the place where he died;
but Abided two days still in the same place where he was, v. 6. and afterwards when he knew him to be dead, he said to his Disciples, I am glad for your sakes that I was not there, to the intent that you may believe, v. 15. neither After this did he hasten to the place where he died;
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for he hath been dead four days, v. 39. Thus we see, though Christ intended from the first to comfort and relieve Mary and Martha in their Affliction,
for he hath been dead four days, v. 39. Thus we see, though christ intended from the First to Comfort and relieve Marry and Martha in their Affliction,
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I say such are these that follow, The Lord will be a refuge for the oppressed, a refuge in times of trouble, Psal. 9.9. The needy shall not always be forgotten, the expectation of the poor shall not perish for ever, Psalm 9.18. The eyes of the Lord are upon the righteous, and his ears are open to their cry.
I say such Are these that follow, The Lord will be a refuge for the oppressed, a refuge in times of trouble, Psalm 9.9. The needy shall not always be forgotten, the expectation of the poor shall not perish for ever, Psalm 9.18. The eyes of the Lord Are upon the righteous, and his ears Are open to their cry.
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he shall deliver them from the wicked, and save them because they trust in him, Psalm 37.39, 40. God is our refuge and strength, a very present help in trouble, Psalm 46.1. Call upon me in the day of trouble;
he shall deliver them from the wicked, and save them Because they trust in him, Psalm 37.39, 40. God is our refuge and strength, a very present help in trouble, Psalm 46.1. Call upon me in the day of trouble;
I will deliver thee, and thou shalt glorify me, Psalm 50.15. Surely he shall deliver thee from the snare of the fowler, and from the noisome Pestilence:
I will deliver thee, and thou shalt Glorify me, Psalm 50.15. Surely he shall deliver thee from the snare of the Fowler, and from the noisome Pestilence:
A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee, Psalm 91.3, 4, 5, 6, 7. Because thou hast made the Lord which is my refuge,
A thousand shall fallen At thy side, and ten thousand At thy right hand, but it shall not come High thee, Psalm 91.3, 4, 5, 6, 7. Because thou hast made the Lord which is my refuge,
Now, I say, all these Promises, and many more to be found in Scripture, afford us sufficient ground of assurance, That whatever our dangers be, he will safeguard and protect us;
Now, I say, all these Promises, and many more to be found in Scripture, afford us sufficient ground of assurance, That whatever our dangers be, he will safeguard and Pact us;
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and for so many wise and gracious ends, respit the succours of his people in their distresses, till such a difficult and perilous season? Then let us be contented to wait till God's appointed time for relieving us in our respective troubles and afflictions be fully come.
and for so many wise and gracious ends, respite the succours of his people in their Distresses, till such a difficult and perilous season? Then let us be contented to wait till God's appointed time for relieving us in our respective Troubles and afflictions be Fully come.
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In our own Personal Concernments, and in those also of the Church and State, let us be willing to be at God's disposal for the time and season of deliverance:
In our own Personal Concernments, and in those also of the Church and State, let us be willing to be At God's disposal for the time and season of deliverance:
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in times when we are full of dangers and fears, as not knowing what Calamities may surprize us, what Miseries may be ready to overtake us, What is to be done by men that are under these fears and sad apprehensions of approaching evils, that they may warrantably expect God's appearance for them in their extremities?
in times when we Are full of dangers and fears, as not knowing what Calamities may surprise us, what Misery's may be ready to overtake us, What is to be done by men that Are under these fears and sad apprehensions of approaching evils, that they may warrantably expect God's appearance for them in their extremities?
and the sins of the whole Land. When the Lord had determined to let in a furious and merciless Enemy upon Jerusalem, for the most horrid sins thereof, who had a Commission to slay Old and Young,
and the Sins of the Whole Land. When the Lord had determined to let in a furious and merciless Enemy upon Jerusalem, for the most horrid Sins thereof, who had a Commission to slay Old and Young,
and shew no pity to any Age or Sex, he took order that a mark should be set upon the forehead of all those who did sigh and ery for all the abominations that were done in the midst thereof;
and show no pity to any Age or Sex, he took order that a mark should be Set upon the forehead of all those who did sighs and ery for all the abominations that were done in the midst thereof;
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and he gave a special charge that the Executioners of his Wrath should not come near any man on whom was the mark, Ezek. 9.4, 5, 6. By which we are given to understand, That in times of general Calamities and Publick Judgments, God hath a special care of those who have taken to heart and sincerely lamented and mourned over the sins of the Land of their Nativity,
and he gave a special charge that the Executioners of his Wrath should not come near any man on whom was the mark, Ezekiel 9.4, 5, 6. By which we Are given to understand, That in times of general Calamities and Public Judgments, God hath a special care of those who have taken to heart and sincerely lamented and mourned over the Sins of the Land of their Nativity,
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He that prays much (I speak now especially of secret Prayer) he that prays without ceasing, as the Apostle speaks, 1 Thess. 5.17. he needs not disquiet and distract himself with the anxious and solicitous thoughts of what may be coming on the Land. God who is rich in mercy to all those that call upon him, Rom. 10.12, 13. will some way or other provide a Sanctuary and an hiding-place for such a one, whatever storms may be coming upon us.
He that prays much (I speak now especially of secret Prayer) he that prays without ceasing, as the Apostle speaks, 1 Thess 5.17. he needs not disquiet and distract himself with the anxious and solicitous thoughts of what may be coming on the Land. God who is rich in mercy to all those that call upon him, Rom. 10.12, 13. will Some Way or other provide a Sanctuary and an hiding-place for such a one, whatever storms may be coming upon us.
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he will fulfil the desire of them that fear him; he will also hear their cry, and will save them, Psal. 145.18, 19. 3. They must commit themselves unto God, and resign themselves up to his disposal.
he will fulfil the desire of them that Fear him; he will also hear their cry, and will save them, Psalm 145.18, 19. 3. They must commit themselves unto God, and resign themselves up to his disposal.
he shall never suffer the righteous to be moved, Psalm 55.21. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusted in thee.
he shall never suffer the righteous to be moved, Psalm 55.21. Thou wilt keep him in perfect peace whose mind is stayed on thee, Because he trusted in thee.
Trust in the Lord for ever; for in the Lord Jehovah is everlasting strength, Isa. 26.3, 4. 4. They must diligently and conscientiously attend on the duties of that Place and Calling in which God hath set them.
Trust in the Lord for ever; for in the Lord Jehovah is everlasting strength, Isaiah 26.3, 4. 4. They must diligently and conscientiously attend on the duties of that Place and Calling in which God hath Set them.
Whatever Calamities may be hanging over our heads, in what way of Providence soever God may be coming on towards us, 'tis good and safe to be found in God's way,
Whatever Calamities may be hanging over our Heads, in what Way of Providence soever God may be coming on towards us, it's good and safe to be found in God's Way,
Quest. 2. Having done their best endeavour to put themselves in this posture, How far may they warrantably expect God's appearing for them in their greatest extremities?
Quest. 2. Having done their best endeavour to put themselves in this posture, How Far may they warrantably expect God's appearing for them in their greatest extremities?
Ans. 'Tis impossible to define precisely, and punctually to set down how far they may. For God hath not so tied up himself by any Promise, or voluntary Engagement whatsoever,
Ans. It's impossible to define precisely, and punctually to Set down how Far they may. For God hath not so tied up himself by any Promise, or voluntary Engagement whatsoever,
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We must not therefore deceive our selves, as to fancy that we have from these and the like Scriptures any sufficient ground of an absolute confidence that our fears shall not come upon us.
We must not Therefore deceive our selves, as to fancy that we have from these and the like Scriptures any sufficient ground of an absolute confidence that our fears shall not come upon us.
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and the better posture we shall be found in when the evil day comes, and when our dangers are at the highest, the more signally gracious may we hope to find God's dealing with us when we shall most stand in need of his being to us a present help in trouble. 2. As to particulars:
and the better posture we shall be found in when the evil day comes, and when our dangers Are At the highest, the more signally gracious may we hope to find God's dealing with us when we shall most stand in need of his being to us a present help in trouble. 2. As to particulars:
How, in what manner, and how far, as to outward things, we shall at such a time find favour in the eyes of God, is absolutely impossible for man to determine.
How, in what manner, and how Far, as to outward things, we shall At such a time find favour in the eyes of God, is absolutely impossible for man to determine.
God's ways of shewing Mercy are so various, his Providence so wonderful, his Wisdom so vast and incomprehensible, his Power so infinite and boundless, his Judgments so unsearchable, his Ways so past finding out;
God's ways of showing Mercy Are so various, his Providence so wondered, his Wisdom so vast and incomprehensible, his Power so infinite and boundless, his Judgments so unsearchable, his Ways so passed finding out;
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and lastly, our Capacity so weak, and our Understanding so narrow, that it were the greatest Rashness and the most intolerable Boldness in the world for any mortal man to take upon him to say how, by what means, in what particular circumstances, in what measure and manner God will be gracious to his people as to these temporal things.
and lastly, our Capacity so weak, and our Understanding so narrow, that it were the greatest Rashness and the most intolerable Boldness in the world for any Mortal man to take upon him to say how, by what means, in what particular Circumstances, in what measure and manner God will be gracious to his people as to these temporal things.
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Quest. 3. But why doth God sometimes leave his own people to miscarry together with the wicked in those common Calamities that befal the places where they live?
Quest. 3. But why does God sometime leave his own people to miscarry together with the wicked in those Common Calamities that befall the places where they live?
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and that seeing they would receive no benefit by the good Example of their holy Lives and unblameable Conversations, they may through the wickedness of their own hearts take much hurt by their sufferings.
and that seeing they would receive no benefit by the good Exampl of their holy Lives and unblameable Conversations, they may through the wickedness of their own hearts take much hurt by their sufferings.
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4. God who is infinitely Wise, hath ways of bringing good out of evil, and of turning the greatest evils that befal his people here, to their advantage if they survive them!
4. God who is infinitely Wise, hath ways of bringing good out of evil, and of turning the greatest evils that befall his people Here, to their advantage if they survive them!
However, they are by the kindness of a Storm driven into the Harbour, and safely landed in Heaven, where they are without the reach of all those Calamities which this life is subject to.
However, they Are by the kindness of a Storm driven into the Harbour, and safely landed in Heaven, where they Are without the reach of all those Calamities which this life is Subject to.
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In which Words God was pleased to testify the high Acceptance that Abraham 's Obedience found with him, by a Promise of sundry great and extraordinary Blessings, as a Reward thereof.
In which Words God was pleased to testify the high Acceptance that Abraham is obedience found with him, by a Promise of sundry great and extraordinary Blessings, as a Reward thereof.
For what clearer demonstration thereof could there have been? 'Tis as if a Prince highly pleased with the Service which one of his Subjects had done him, should not only promise,
For what clearer demonstration thereof could there have been? It's as if a Prince highly pleased with the Service which one of his Subject's had done him, should not only promise,
but by a solemn Oath bind himself to confer some honourable Reward upon him. 2. The other thing intended in this Oath, was the Confirmation of the Promise.
but by a solemn Oath bind himself to confer Some honourable Reward upon him. 2. The other thing intended in this Oath, was the Confirmation of the Promise.
But you will say, Seeing the Promise was made unto Abraham, what necessity was there of adding an Oath to the Promise? Abraham 's Faith was very strong before this,
But you will say, Seeing the Promise was made unto Abraham, what necessity was there of adding an Oath to the Promise? Abraham is Faith was very strong before this,
Abraham, though a rare and eminent person for Grace, and the Father of the Faithful, was not wholly exempt from being subject to the infirmities which other Believers labour under.
Abraham, though a rare and eminent person for Grace, and the Father of the Faithful, was not wholly exempt from being Subject to the infirmities which other Believers labour under.
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But however, having the Oath of God for the fulfilling of it, they had enough to bear up their Faith against whatsoever might damp, discourage, or weaken it:
But however, having the Oath of God for the fulfilling of it, they had enough to bear up their Faith against whatsoever might damp, discourage, or weaken it:
And that it was not only for Abraham 's sake, but for the strengthening of the Faith of Posterity, that God was pleased to confirm his promise by an oath, the Apostle, in the place before-mentioned, clearly affirms, God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath;
And that it was not only for Abraham is sake, but for the strengthening of the Faith of Posterity, that God was pleased to confirm his promise by an oath, the Apostle, in the place beforementioned, clearly affirms, God willing more abundantly to show unto the Heirs of promise the immutability of his counsel, confirmed it by an oath;
that by two immutable things, in which it was impossible for God to lye, we might have a strong consolation, who have fled for refuge to lay hold upon the hope that is set before us, Heb. 6.17, 18. And though it be true that the two former branches of the promise did principally,
that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope that is Set before us, Hebrew 6.17, 18. And though it be true that the two former branches of the promise did principally,
So then the Oath is added to the promise for our sakes, and for the sake of all those of what Family or Nation soever, that shall tread in the steps of the Faith of Abraham to the end of the world:
So then the Oath is added to the promise for our sakes, and for the sake of all those of what Family or nation soever, that shall tread in the steps of the Faith of Abraham to the end of the world:
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wherefore having such a steadfast and immoveable foundation of our Faith and Hope, let us not cast away our confidence, let us not suffer any thing so far to prevail with us,
Wherefore having such a steadfast and immoveable Foundation of our Faith and Hope, let us not cast away our confidence, let us not suffer any thing so Far to prevail with us,
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and that we are so qualified as the promises suppose and require them to be who may warrantably expect to be made partakers of the good things promised.
and that we Are so qualified as the promises suppose and require them to be who may warrantably expect to be made partakers of the good things promised.
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Unless we be those unto whom the promises belong, What will all the security that God hath given for making good his promises avail us who have nothing to do with them? But supposing we have true Faith and sound Repentance, to question whether God will make good his promises to us, is to question the sincerity both of his Word and Oath,
Unless we be those unto whom the promises belong, What will all the security that God hath given for making good his promises avail us who have nothing to do with them? But supposing we have true Faith and found Repentance, to question whither God will make good his promises to us, is to question the sincerity both of his Word and Oath,
A thing of so horrid a nature with relation to God, as that the like could not be feared or suspected of any honest man, without the highest injury to him.
A thing of so horrid a nature with Relation to God, as that the like could not be feared or suspected of any honest man, without the highest injury to him.
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Now whereas God is here said to Swear by himself, as also often elsewhere in Scripture, the Apostle hath given us the reason thereof. Heb. 6.13. When God made promise to Abraham, because he could swear by no greater, he swore by himself.
Now whereas God is Here said to Swear by himself, as also often elsewhere in Scripture, the Apostle hath given us the reason thereof. Hebrew 6.13. When God made promise to Abraham, Because he could swear by no greater, he swore by himself.
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but often useth other forms of Swearing; for sometimes he swears by his holiness, as Psal. 89.35. and Amos 4.2. By his right hand, Isa. 62.8. By his great name, Jer. 44.26.
but often uses other forms of Swearing; for sometime he swears by his holiness, as Psalm 89.35. and Amos 4.2. By his right hand, Isaiah 62.8. By his great name, Jer. 44.26.
So when he Swears by his right hand, he Swears by his Almighty Power, which is signified by his right Hand. Thus Ex. 15.6. Thy right hand, O Lord, is become glorious in power;
So when he Swears by his right hand, he Swears by his Almighty Power, which is signified by his right Hand. Thus Ex. 15.6. Thy right hand, Oh Lord, is become glorious in power;
thy right hand, O Lord, hath dashed in pieces the enemy: That is, thou hast glorified thine Almighty Power by destroying thy proud Enemies. Thus Psal. 17.7. Shew thy marvellous loving-kindness, O thou that savest by thy right hand them that put their trust in thee. And Psal. 98.1. O sing unto the Lord a new song, for he hath done marvellous things:
thy right hand, Oh Lord, hath dashed in Pieces the enemy: That is, thou hast glorified thine Almighty Power by destroying thy proud Enemies. Thus Psalm 17.7. Show thy marvellous Lovingkindness, Oh thou that Save by thy right hand them that put their trust in thee. And Psalm 98.1. Oh sing unto the Lord a new song, for he hath done marvellous things:
thus when we read of knowing God's Name, Psal. 9.10. of calling upon his Name, Joel 2.32. of praising his Name, and of blessing his Name, Psal. 145.1, 2. of trusting in his Name, Isa. 50.10. of fearing his Name, Mal. 4.2. and of his Name being a strong Tower into which the Righteous run and are safe, Prov. 18.10. By the Name of God we are to understand God himself:
thus when we read of knowing God's Name, Psalm 9.10. of calling upon his Name, Joel 2.32. of praising his Name, and of blessing his Name, Psalm 145.1, 2. of trusting in his Name, Isaiah 50.10. of fearing his Name, Malachi 4.2. and of his Name being a strong Tower into which the Righteous run and Are safe, Curae 18.10. By the Name of God we Are to understand God himself:
whence it is that God is called the glory of his people, Psal. 106.20. where the Psalmist speaking of the Idolatry of the Israelites, saith, They turned their glory into the similitude of an Ox that eateth grass:
whence it is that God is called the glory of his people, Psalm 106.20. where the Psalmist speaking of the Idolatry of the Israelites, Says, They turned their glory into the similitude of an Ox that Eateth grass:
there by the excellency of Jacob, we are to understand all the outward pomp and splendour of that People, their Riches, their worldly Honours, their beautiful and admired City, their stately Houses and magnificent Palaces;
there by the excellency of Jacob, we Are to understand all the outward pomp and splendour of that People, their Riches, their worldly Honours, their beautiful and admired city, their stately Houses and magnificent Palaces;
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yea, all their outward Spiritual Priviledges, When God being extremely provoked by their Sins, should come to reckon with them for all their Abominations, he would have no more regard of any of these things,
yea, all their outward Spiritual Privileges, When God being extremely provoked by their Sins, should come to reckon with them for all their Abominations, he would have no more regard of any of these things,
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none of these things should plead for them, he would deliver their City and all that was therein, all their Riches, their goodly Palaces, their stately furniture,
none of these things should plead for them, he would deliver their city and all that was therein, all their Riches, their goodly Palaces, their stately furniture,
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You have since the Fire gotten you a beautiful Town, goodly Buildings, and fine Houses, and you are through God's great Mercy to you, once more in a good way of Trade;
You have since the Fire got you a beautiful Town, goodly Buildings, and fine Houses, and you Are through God's great Mercy to you, once more in a good Way of Trade;
Yea, all that God hath done for you in restoring you, and raising you up out of the Ashes to this degree of Beauty and Splendour, will but plead against you,
Yea, all that God hath done for you in restoring you, and raising you up out of the Ashes to this degree of Beauty and Splendour, will but plead against you,
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your continuance in your sins and impenitency, after so much Severity and so much Mercy, would give your Transgressions the highest aggravations they are capable of,
your Continuance in your Sins and impenitency, After so much Severity and so much Mercy, would give your Transgressions the highest aggravations they Are capable of,
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and seven times, and seven times more for their sins, Levit. 26. hath yet greater, and greater, and greater Plagues in store for such an obstinate People:
and seven times, and seven times more for their Sins, Levit. 26. hath yet greater, and greater, and greater Plagues in store for such an obstinate People:
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and for his sake, to part with, providing another sacrifice instead of Isaac, but adds moreover, the promise of these great Blessings relating to his Seed and posterity that should descend from Isaac.
and for his sake, to part with, providing Another sacrifice instead of Isaac, but adds moreover, the promise of these great Blessings relating to his Seed and posterity that should descend from Isaac.
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and shall inherit everlasting life, Matth. 19.29. wherefore they understand not their own interest who stick at foregoing any thing when God calls them to part with it;
and shall inherit everlasting life, Matthew 19.29. Wherefore they understand not their own Interest who stick At foregoing any thing when God calls them to part with it;
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2. Another thing which we may thence observe is, That God sometimes rewards the obedience of his Servants in the same kind in which they have been obedient to him.
2. another thing which we may thence observe is, That God sometime rewards the Obedience of his Servants in the same kind in which they have been obedient to him.
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If Abraham be willing to part with his seed, and to give up his Son Isaac to God in obedience to his command, God will greatly multiply and otherwise bless his seed.
If Abraham be willing to part with his seed, and to give up his Son Isaac to God in Obedience to his command, God will greatly multiply and otherwise bless his seed.
If men honour the Lord with their substance, and with the first fruits of all their increase, God will bless their substance, and add to their increase;
If men honour the Lord with their substance, and with the First fruits of all their increase, God will bless their substance, and add to their increase;
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their barns shall be filled with plenty, and their presses shall burst out with new wine, Prov. 3.9, 10. and he that watereth others, shall be watered also himself, Prov. 11.25.
their Barns shall be filled with plenty, and their presses shall burst out with new wine, Curae 3.9, 10. and he that Waters Others, shall be watered also himself, Curae 11.25.
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Now God is thus pleased to suit his rewards to the nature and quality of the services which he doth reward, to the end the Persons so rewarded may the better discern God's meaning in those his gracious Providences,
Now God is thus pleased to suit his rewards to the nature and quality of the services which he does reward, to the end the Persons so rewarded may the better discern God's meaning in those his gracious Providences,
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Besides, God thus suits his rewards to the nature and quality of the services rewarded, that others may take notice how good and bountiful he is to such as sincerely obey him,
Beside, God thus suits his rewards to the nature and quality of the services rewarded, that Others may take notice how good and bountiful he is to such as sincerely obey him,
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to view and consider ▪ all the circumstances of his Mercies, that we may thereby discern what special relation any of them have to any particular services in which God hath been pleased to make use of us.
to view and Consider ▪ all the Circumstances of his mercies, that we may thereby discern what special Relation any of them have to any particular services in which God hath been pleased to make use of us.
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He that will observe these things, shall understand the loving-kindness of the Lord, as the Psalmist speaks, Psalm 107.43. He shall often take notice and discern how exactly God suits and proportions his rewards to the quality and the very circumstances of the services which have been done him.
He that will observe these things, shall understand the Lovingkindness of the Lord, as the Psalmist speaks, Psalm 107.43. He shall often take notice and discern how exactly God suits and proportions his rewards to the quality and the very Circumstances of the services which have been done him.
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that is, he would certainly and greatly multiply it; for that is the import of that Phrase with the Hebrews. So Gen. 2.17. In the day thou eatest thereof (namely, of the forbidden fruit) in dying thou shalt dye (so 'tis in the Original) that is, thou shalt surely dye. So again, Gen. 37.33. Joseph without doubt is rent in pieces;
that is, he would Certainly and greatly multiply it; for that is the import of that Phrase with the Hebrews. So Gen. 2.17. In the day thou Eatest thereof (namely, of the forbidden fruit) in dying thou shalt die (so it's in the Original) that is, thou shalt surely die. So again, Gen. 37.33. Joseph without doubt is rend in Pieces;
that is, He is altogether and certainly rent in pieces. Another Instance hereof we have, Exod. 19.13: where God speaking of the Punishment of him that at the giving of the Law should come near the Mount and touch it, saith, Sekol jiskol ▪ In stoning he shall be stoned, that is, he shall certainly be stoned, and be stoned throughly and effectually, he shall be stoned till he dye.
that is, He is altogether and Certainly rend in Pieces. another Instance hereof we have, Exod 19.13: where God speaking of the Punishment of him that At the giving of the Law should come near the Mount and touch it, Says, Sekol jiskol ▪ In stoning he shall be stoned, that is, he shall Certainly be stoned, and be stoned thoroughly and effectually, he shall be stoned till he die.
and all that we are to understand by them is only this, That God would so wonwonderfully multiply his Off-spring, that the Increase of his Posterity should be even incredible.
and all that we Are to understand by them is only this, That God would so wonwonderfully multiply his Offspring, that the Increase of his Posterity should be even incredible.
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In the usual language of the Scriptures, any huge or vast multitude is thus described. So Josh. 11.4. the Host of the several Kings and Countries that combined against the Israelites, is said to have been even as the sand that is upon the sea-shore in multitude.
In the usual language of the Scriptures, any huge or vast multitude is thus described. So Josh. 11.4. the Host of the several Kings and Countries that combined against the Israelites, is said to have been even as the sand that is upon the seashore in multitude.
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and their camels without number, as the sand that is by the sea-side for multitude. The like is said of the Army of the Philistines, 1 Sam. 13.5. All which places give us to understand no more but this, That those Armies were hugely numerous, containing a stupendious multitude of People;
and their Camels without number, as the sand that is by the seaside for multitude. The like is said of the Army of the philistines, 1 Sam. 13.5. All which places give us to understand no more but this, That those Armies were hugely numerous, containing a stupendious multitude of People;
The language therefore is hyperbolical, such as in other cases the Scripture useth; as 2 Chron. 28.9. where the Prophet Oded reproving the Israelites for their Wrath and Cruelty, saith, They had slain their Brethren with a rage that reached up unto heaven;
The language Therefore is hyperbolical, such as in other cases the Scripture uses; as 2 Chronicles 28.9. where the Prophet Oded reproving the Israelites for their Wrath and Cruelty, Says, They had slave their Brothers with a rage that reached up unto heaven;
Now whereas such a Numerous Off-spring is promised Abraham as a singular favour and as a reward of his Obedience, we may observe, That Children are a Blessing,
Now whereas such a Numerous Offspring is promised Abraham as a singular favour and as a reward of his obedience, we may observe, That Children Are a Blessing,
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This is frequently in Scripture either promised or mentioned as a Blessing. Three times we find it to have been promised to Abraham as a signal Blessing.
This is frequently in Scripture either promised or mentioned as a Blessing. Three times we find it to have been promised to Abraham as a signal Blessing.
I will make of thee a great nation, and I will bless thee, and make thy name great, said God to him, Gen. 12.2. God brought him forth abroad, and he said, Look now towards heaven, and tell the stars if thou be able to number them;
I will make of thee a great Nation, and I will bless thee, and make thy name great, said God to him, Gen. 12.2. God brought him forth abroad, and he said, Look now towards heaven, and tell the Stars if thou be able to number them;
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So Jacob blessing his Children when he now lay upon his Death-bed, made this one special part of Joseph 's Blessing, Gen. 49.22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall.
So Jacob blessing his Children when he now lay upon his Deathbed, made this one special part of Joseph is Blessing, Gen. 49.22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall.
And thus also Moses before his death, blessing the Tribes of Israel, concludes his blessing of Joseph, with the Prediction of the great Increase of his Posterity;
And thus also Moses before his death, blessing the Tribes of Israel, concludes his blessing of Joseph, with the Prediction of the great Increase of his Posterity;
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among divers other Blessings reckoned up, which God promiseth to bestow upon the truly humbled and penitent sinner, that by sanctified afflictions hath been reduced and brought to him, this is one, He shall know that his seed shall be great,
among diverse other Blessings reckoned up, which God promises to bestow upon the truly humbled and penitent sinner, that by sanctified afflictions hath been reduced and brought to him, this is one, He shall know that his seed shall be great,
they shall not be ashamed, but they shall speak with the enemies in the gate, Psalm 127.3, 4, 5. Blessed is every one that feareth the Lord, that walketh in his ways.
they shall not be ashamed, but they shall speak with the enemies in the gate, Psalm 127.3, 4, 5. Blessed is every one that fears the Lord, that walks in his ways.
yea, thou shalt see thy childrens children, and peace upon Israel, Psalm 128. Add hereunto, Isa. 48.18, 19. O that thou hadst hearkened to my commandments;
yea, thou shalt see thy Children's children, and peace upon Israel, Psalm 128. Add hereunto, Isaiah 48.18, 19. Oh that thou Hadst harkened to my Commandments;
Ʋse 1. If Children be a Blessing, then let such as have obtained Children, acknowledge it so to be. Thus did Jacob, Gen. 33.5. These are the children which God hath graciously given thy servant, said he to his Brother Esau, demanding who they were that he had brought along with him.
Ʋse 1. If Children be a Blessing, then let such as have obtained Children, acknowledge it so to be. Thus did Jacob, Gen. 33.5. These Are the children which God hath graciously given thy servant, said he to his Brother Esau, demanding who they were that he had brought along with him.
Thy father and thy mother shall be glad, and she that bare thee shall rejoice. And much to the same purpose is that before in the 15th. and 16th. Verses of the same Chapter;
Thy father and thy mother shall be glad, and she that bore thee shall rejoice. And much to the same purpose is that before in the 15th. and 16th. Verses of the same Chapter;
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Ʋse 2. If Children be a Blessing, then are they much to be blamed, who are so far from rendring unto God their due acknowledgments of this Blessing, that they seem to account it no Blessing at all,
Ʋse 2. If Children be a Blessing, then Are they much to be blamed, who Are so Far from rendering unto God their due acknowledgments of this Blessing, that they seem to account it no Blessing At all,
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Secondly, They should consider that the Education of Children is a great and very considerable service done to God, to his Church, and to the Commonwealth.
Secondly, They should Consider that the Education of Children is a great and very considerable service done to God, to his Church, and to the Commonwealth.
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When the Israelites, had offered their Children in Sacrifice to Idols, God charging them with that horrid Wickedness, said, Thou hast taken thy sons and thy daughters whom thou hast born to me,
When the Israelites, had offered their Children in Sacrifice to Idols, God charging them with that horrid Wickedness, said, Thou hast taken thy Sons and thy daughters whom thou hast born to me,
This is your case, you have born Children to God, and therefore what pains and difficulties should you not be willing to undergo in bringing them up for him?
This is your case, you have born Children to God, and Therefore what pains and difficulties should you not be willing to undergo in bringing them up for him?
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Do you not often observe with admiration, how many Children have been well brought up by those Indigent and Necessitous Parents who seemed to have had scarce any thing for their own Support and Sustenance? And where was it ever observed, that if Parents were sober, provident,
Do you not often observe with admiration, how many Children have been well brought up by those Indigent and Necessitous Parents who seemed to have had scarce any thing for their own Support and Sustenance? And where was it ever observed, that if Parents were Sobrium, provident,
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for ought that you know to the contrary. (2.) Wicked Children may be kind, dutiful, helpful, and serviceable to their Parents, as even such sometimes are:
for ought that you know to the contrary. (2.) Wicked Children may be kind, dutiful, helpful, and serviceable to their Parents, as even such sometime Are:
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(3.) Though the Blessings of God may be through man's sin corrupted, vitiated, and abused, yet they are, in themselves considered, Blessings still, and so to be acknowledged.
(3.) Though the Blessings of God may be through Man's since corrupted, vitiated, and abused, yet they Are, in themselves considered, Blessings still, and so to be acknowledged.
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And shall the Parents of such a Child not acknowledge him a Blessing to them, who is so to many Thousands? The Heathen man said, it did not repent him that he was born,
And shall the Parents of such a Child not acknowledge him a Blessing to them, who is so to many Thousands? The Heathen man said, it did not Repent him that he was born,
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and let them continue and persevere in so doing, altho' they should not presently see the fruit of their endeavours for their good, which they desire and long after.
and let them continue and persevere in so doing, although they should not presently see the fruit of their endeavours for their good, which they desire and long After.
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and obedient Carriage towards, them, by their helpfulness and serviceableness to them, and by their constant endeavours to be every way a comfort to them.
and obedient Carriage towards, them, by their helpfulness and serviceableness to them, and by their constant endeavours to be every Way a Comfort to them.
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but that he should take them at their word, curse their Blessings, and make those their greatest Affliction, that should have been the greatest Comforts to them? And this may suffice to have been spoken concerning the first Branch of God's Promise to Abraham, That in multiplying he would multiply his seed as the stars of heaven,
but that he should take them At their word, curse their Blessings, and make those their greatest Affliction, that should have been the greatest Comforts to them? And this may suffice to have been spoken Concerning the First Branch of God's Promise to Abraham, That in multiplying he would multiply his seed as the Stars of heaven,
I answer, The accomplishment and fulfilling of it was most strange and wonderful. There were but 70 Persons of them when Jacob went down into Egypt, Gen. 46.27. and Exod. 1.5. Deut. 10.22.
I answer, The accomplishment and fulfilling of it was most strange and wondered. There were but 70 Persons of them when Jacob went down into Egypt, Gen. 46.27. and Exod 1.5. Deuteronomy 10.22.
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Now the time of their continuance in Egypt was but 215 years; for 'tis evident from Chronology, that just half of the 430 years, mentioned Exod. 12.40. and by the Apostle Gal. 3.17. was spent in Canaan, where the Patriarchs sojourned 215 years, after the Promise made to Abraham of the Land of Canaan, Gen. 12.7.
Now the time of their Continuance in Egypt was but 215 Years; for it's evident from Chronology, that just half of the 430 Years, mentioned Exod 12.40. and by the Apostle Gal. 3.17. was spent in Canaan, where the Patriarchs sojourned 215 Years, After the Promise made to Abraham of the Land of Canaan, Gen. 12.7.
Now that in the space of 215 years, 70 or 75 persons should increase as they did, notwithstanding all the means which the Egyptians made use of to diminish and lessen them, is a thing that cannot but beget the highest admiration in the mind of any man that shall seriously consider it.
Now that in the Molle of 215 Years, 70 or 75 Persons should increase as they did, notwithstanding all the means which the egyptians made use of to diminish and lessen them, is a thing that cannot but beget the highest admiration in the mind of any man that shall seriously Consider it.
For when they came out of Egypt, those 70 or 75 persons in the space of 215 years, were increased to the number of 600000 men that could bear Arms, besides Women and Children,
For when they Come out of Egypt, those 70 or 75 Persons in the Molle of 215 Years, were increased to the number of 600000 men that could bear Arms, beside Women and Children,
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For though Women be there only mentioned, besides the 600000, yet 'tis evident that Children and all others that were unfit for War, are also under them comprehended;
For though Women be there only mentioned, beside the 600000, yet it's evident that Children and all Others that were unfit for War, Are also under them comprehended;
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Besides, when they were numbred within a little more than one year after they came out of Egypt, Numb. 1.45, 46. 'tis said, That the number of them from twenty years and upward, all that were able to go forth to war in Israel, was six hundred thousand,
Beside, when they were numbered within a little more than one year After they Come out of Egypt, Numb. 1.45, 46. it's said, That the number of them from twenty Years and upward, all that were able to go forth to war in Israel, was six hundred thousand,
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So then, in this most wonderful and never sufficiently admired Increase, we see the miraculous fulfilling of God's Promise made to Abraham touching the multiplying of his Seed.
So then, in this most wondered and never sufficiently admired Increase, we see the miraculous fulfilling of God's Promise made to Abraham touching the multiplying of his Seed.
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2. In the Gates were their Armories and Magazines, there they laid up their Artillery and Preparations for War. Both which are conceived to be intimated by several Scriptures, which I shall not need here to mention.
2. In the Gates were their Armories and Magazines, there they laid up their artillery and Preparations for War. Both which Are conceived to be intimated by several Scriptures, which I shall not need Here to mention.
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that they might there treat with the Inhabitants about their being circumcised, &c. So Eliphaz, describing the sad issues of wicked mens profligate and ungodly courses,
that they might there Treat with the Inhabitants about their being circumcised, etc. So Eliphaz, describing the sad issues of wicked men's profligate and ungodly courses,
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In his seed, that is, in Christ, who should descend from his seed, and who is expresly said to be the Son of Abraham, Matt. 1.1. and the Son of David, according to the flesh;
In his seed, that is, in christ, who should descend from his seed, and who is expressly said to be the Son of Abraham, Matt. 1.1. and the Son of David, according to the Flesh;
who was also to descend from Abraham. This is indeed the chief branch of the promise, That in Abraham 's seed all the Nations of the Earth should be Blessed.
who was also to descend from Abraham. This is indeed the chief branch of the promise, That in Abraham is seed all the nations of the Earth should be Blessed.
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and Eternal Life, should be conferred upon true Believers of all Nations, whether Jews or Gentiles; hence it is that the Apostle, Gal. 3.8, 9. saith, That the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed;
and Eternal Life, should be conferred upon true Believers of all nations, whither jews or Gentiles; hence it is that the Apostle, Gal. 3.8, 9. Says, That the scripture Foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all Nations be blessed;
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So here, God condescending to Abraham by speaking to him, as men are wont to speak to others when they have done any thing that greatly pleaseth them, twice mentions and insists on his obedience as the ground of the promise made to him: Whence we may observe,
So Here, God condescending to Abraham by speaking to him, as men Are wont to speak to Others when they have done any thing that greatly Pleases them, twice mentions and insists on his Obedience as the ground of the promise made to him: Whence we may observe,
1. That the more difficult the commands of God are, and the more we most deny our selves in yielding obedience to them, the more highly pleasing and acceptable is our obedience to him.
1. That the more difficult the commands of God Are, and the more we most deny our selves in yielding Obedience to them, the more highly pleasing and acceptable is our Obedience to him.
we consider not that the more we deny our selves to comply with the will of God, the more we please him, the greater acceptance our obedience finds with him, the greater will our reward be.
we Consider not that the more we deny our selves to comply with the will of God, the more we please him, the greater acceptance our Obedience finds with him, the greater will our reward be.
and we would count it a special favour that God at any time calls us to any such severe Duties, in compliance wherewith we must offer some violence to our selves,
and we would count it a special favour that God At any time calls us to any such severe Duties, in compliance wherewith we must offer Some violence to our selves,
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2. Another reason of God's repeating the ground of the promise made to Abraham, and of his mentioning it the second time, was that Abraham might take particular notice of it,
2. another reason of God's repeating the ground of the promise made to Abraham, and of his mentioning it the second time, was that Abraham might take particular notice of it,
What we know comes to us from the hand of God as a reward of our obedience, brings along with it double the comfort and satisfaction that otherwise it would have done;
What we know comes to us from the hand of God as a reward of our Obedience, brings along with it double the Comfort and satisfaction that otherwise it would have done;
Ʋse. This may teach us carefully to observe all God's gracious Providences towards us, and to labour to find out his intentions in them, to the end that if they were intended as rewards of our obedience, we may not lose the comfort of them.
Ʋse. This may teach us carefully to observe all God's gracious Providences towards us, and to labour to find out his intentions in them, to the end that if they were intended as rewards of our Obedience, we may not loose the Comfort of them.
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If a man grow rich by unjust ways of gain, by cheating or couzening, by rapine or violence, he cannot look upon his riches as coming to him from the hand of God in way of reward.
If a man grow rich by unjust ways of gain, by cheating or cozening, by rapine or violence, he cannot look upon his riches as coming to him from the hand of God in Way of reward.
So if a man get the honours of the world by flatteries, or any other base and sinful compliance with his Superiors that hath power to advance him, he cannot look upon those honours so attain'd as rewards from the hand of God.
So if a man get the honours of the world by flatteries, or any other base and sinful compliance with his Superiors that hath power to advance him, he cannot look upon those honours so attained as rewards from the hand of God.
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2. Though it be not an infallible argument, yet 'tis a shrewd presumption, that the good things which a man receives, were never given in by God in the way of reward,
2. Though it be not an infallible argument, yet it's a shrewd presumption, that the good things which a man receives, were never given in by God in the Way of reward,
On the other hand, you may know and rest assured, that the good things which you receive at the hands of God, are by him given unto you as the rewards of your obedience,
On the other hand, you may know and rest assured, that the good things which you receive At the hands of God, Are by him given unto you as the rewards of your Obedience,
2. When the good things which God bestows on men, come in such a season, as evidently manifesteth that they are given in to them as rewards of their obedience,
2. When the good things which God bestows on men, come in such a season, as evidently manifesteth that they Are given in to them as rewards of their Obedience,
as namely, when they come in immediately after they have been in a way more than ordinary exercised in those duties, which God has promised so to reward.
as namely, when they come in immediately After they have been in a Way more than ordinary exercised in those duties, which God has promised so to reward.
It were here very easy to give many instances hereof from the Scripture, as when Solomon had been exercised in the great service of Building and Dedicating the Temple, that God should then immediately appear unto him in such a gracious manner,
It were Here very easy to give many instances hereof from the Scripture, as when Solomon had been exercised in the great service of Building and Dedicating the Temple, that God should then immediately appear unto him in such a gracious manner,
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as we read he did, 1 Kings 9.1, 2, 3, &c. as also he had before appeared to him upon the like occasion at Gibeon. So when Jehoshaphat and his People had humbled themselves by Fasting and Prayer,
as we read he did, 1 Kings 9.1, 2, 3, etc. as also he had before appeared to him upon the like occasion At Gibeon. So when Jehoshaphat and his People had humbled themselves by Fasting and Prayer,
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and sought help of God against their Enemies, which out of several Nations had combined themselves against them, God immediately by the Prophet Jahaziel, assures them of a glorious Victory to be obtained over them, which was accordingly effected the very next day,
and sought help of God against their Enemies, which out of several nations had combined themselves against them, God immediately by the Prophet Jahaziel, assures them of a glorious Victory to be obtained over them, which was accordingly effected thee very next day,
and it is that which is left upon record, Acts 12. where we read that when the Church of God had from Peter 's first Imprisonment been seeking God for his release many days, it pleased God the very night before that Herod had designed to bring him forth and put him to death, he was in a miraculous manner set at liberty by an Angel from Heaven,
and it is that which is left upon record, Acts 12. where we read that when the Church of God had from Peter is First Imprisonment been seeking God for his release many days, it pleased God the very night before that Herod had designed to bring him forth and put him to death, he was in a miraculous manner Set At liberty by an Angel from Heaven,
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3. A man may know that the good things he receives at the hands of God, are in way of reward of his service, by those impressions thereof which God sometimes by his Spirit makes upon the hearts of his people.
3. A man may know that the good things he receives At the hands of God, Are in Way of reward of his service, by those impressions thereof which God sometime by his Spirit makes upon the hearts of his people.
Such impressions no doubt were made upon the hearts of Solomon, Jehoshaphat, and of those Christians assembled together, Acts 12. whereby they were abundantly satisfied that what God had done for them, was done in reward of those services in which they had been then exercised.
Such impressions no doubt were made upon the hearts of Solomon, Jehoshaphat, and of those Christians assembled together, Acts 12. whereby they were abundantly satisfied that what God had done for them, was done in reward of those services in which they had been then exercised.
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And such impressions, doubtless, were upon David 's heart, when he said, Psal. 18.20. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me.
And such impressions, doubtless, were upon David is heart, when he said, Psalm 18.20. The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me.
His Fasting and Hunger there, And when he had fasted forty days and forty nights, he was afterward an hungred, v. 2. In Christ's withdrawing himself into the Wilderness, there are several things considerable:
His Fasting and Hunger there, And when he had fasted forty days and forty nights, he was afterwards an hungered, v. 2. In Christ's withdrawing himself into the Wilderness, there Are several things considerable:
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and he saw the Spirit of God descending like a dove, and lighting upon him ▪ and lo, a voice from heaven saying, This is my beloved Son, in whom I am well pleased.
and he saw the Spirit of God descending like a dove, and lighting upon him ▪ and lo, a voice from heaven saying, This is my Beloved Son, in whom I am well pleased.
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But Christ being the Holy One of God, a Lamb without blemish and without spot, 1 Pet. 1.19. perfectly free both from the pollution, and from the guilt of all Sin, he needed neither Regeneration nor Pardon.
But christ being the Holy One of God, a Lamb without blemish and without spot, 1 Pet. 1.19. perfectly free both from the pollution, and from the guilt of all since, he needed neither Regeneration nor Pardon.
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but now being to enter upon the publick execution of the Office of Mediator between God and Man, these solemnities were requisite at his entrance thereof.
but now being to enter upon the public execution of the Office of Mediator between God and Man, these solemnities were requisite At his Entrance thereof.
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St. Luke having spoken of the Baptism of Christ, and of the descending of the Holy Spirit upon him in a bodily shape like a Dove, chap. 3.22. adds concerning him, in the beginning of the Fourth Chapter, That being full of the Holy Ghost, he returned from Jordan (where he had been Baptized) and was led by the Spirit into the wilderness;
Saint Luke having spoken of the Baptism of christ, and of the descending of the Holy Spirit upon him in a bodily shape like a Dove, chap. 3.22. adds Concerning him, in the beginning of the Fourth Chapter, That being full of the Holy Ghost, he returned from Jordan (where he had been Baptised) and was led by the Spirit into the Wilderness;
2. God was then pleased to permit the Devil to tempt our Saviour, when now upon his Baptism he was to enter upon the publick execution of his Mediatory Office, that he might thereby be the better fitted for the discharge of it.
2. God was then pleased to permit the devil to tempt our Saviour, when now upon his Baptism he was to enter upon the public execution of his Mediatory Office, that he might thereby be the better fitted for the discharge of it.
Temptation doth very much conduce to the preparing and qualifying men for publick service, especially for that service which promotes the salvation of souls.
Temptation does very much conduce to the preparing and qualifying men for public service, especially for that service which promotes the salvation of Souls.
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(3.) By being exercised in the School of Temptation themselves, they come to know how to lay open and discover to others the subtile and malicious practices of the Devil against mens souls;
(3.) By being exercised in the School of Temptation themselves, they come to know how to lay open and discover to Others the subtle and malicious practices of the devil against men's Souls;
God's ends in permitting it were such as you have heard, most wise and gracious; but Satan's ends in making choice of that season, were of another nature.
God's ends in permitting it were such as you have herd, most wise and gracious; but Satan's ends in making choice of that season, were of Another nature.
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but 'tis evident that he was tempted of the Devil all that while, though the particular Temptations with which the Devil assaulted him, are not mentioned.
but it's evident that he was tempted of the devil all that while, though the particular Temptations with which the devil assaulted him, Are not mentioned.
This is manifest from the account which St. Luke hath given us hereof, Luke 4.1, 2. who expresly affirms, that he was led by the spirit into the wilderness, being forty days tempted of the devil.
This is manifest from the account which Saint Luke hath given us hereof, Lycia 4.1, 2. who expressly affirms, that he was led by the Spirit into the Wilderness, being forty days tempted of the Devil.
2. Then did the Devil assault Christ, because he was to make his entrance upon the Publick Execution of the Functions of his Mediatory Office. And hence we may observe,
2. Then did the devil assault christ, Because he was to make his Entrance upon the Public Execution of the Functions of his Mediatory Office. And hence we may observe,
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And none have reason to look for more violent and furious opposition from the Devil, than they who are engaged in this service most sincerely and zealously.
And none have reason to look for more violent and furious opposition from the devil, than they who Are engaged in this service most sincerely and zealously.
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Men of low and base designs, who in this Employment seek themselves and their own things more than the things of Christ, may have little disturbance from Satan.
Men of low and base designs, who in this Employment seek themselves and their own things more than the things of christ, may have little disturbance from Satan.
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Further then God is pleased to chain him up and restrain him, he will not fail to give him all the trouble and molestation that his restless malice can possibly create unto him.
Further then God is pleased to chain him up and restrain him, he will not fail to give him all the trouble and molestation that his restless malice can possibly create unto him.
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As long as there is a Devil in Hell, and as long as that Devil hath so many wicked Instruments here on Earth, good men that really design the Glory of God,
As long as there is a devil in Hell, and as long as that devil hath so many wicked Instruments Here on Earth, good men that really Design the Glory of God,
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This may suffice to have been spoken concerning the Time which Satan, God permitting him so to do, made choice of for assaulting our Saviour with his Temptations.
This may suffice to have been spoken Concerning the Time which Satan, God permitting him so to do, made choice of for assaulting our Saviour with his Temptations.
Though Christ withdrew himself into the Wilderness to be tempted of the Devil, yet 'tis our duty to shun and avoid all manner of Temptations as much as we can.
Though christ withdrew himself into the Wilderness to be tempted of the devil, yet it's our duty to shun and avoid all manner of Temptations as much as we can.
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We may assure our selves the Spirit of God never moves us to do any thing that is contrary to the Rule, which it should do if it did move us and draw us on to offer our selves to Temptations.
We may assure our selves the Spirit of God never moves us to do any thing that is contrary to the Rule, which it should do if it did move us and draw us on to offer our selves to Temptations.
2. Whereas Christ was led by the Spirit into the Wilderness to be tempted of the Devil, we may further observe, That our Temptations are ordered by God.
2. Whereas christ was led by the Spirit into the Wilderness to be tempted of the devil, we may further observe, That our Temptations Are ordered by God.
The sound belief and serious consideration hereof would much quiet our minds, and free us from a great part of that trouble which the Temptations of the Devil through our weakness create to us.
The found belief and serious consideration hereof would much quiet our minds, and free us from a great part of that trouble which the Temptations of the devil through our weakness create to us.
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Again, sometimes the horrible nature of the Temptation so amazeth and affrights us, that we think our selves the most wretched and miserable Creatures in the world;
Again, sometime the horrible nature of the Temptation so amazes and affrights us, that we think our selves the most wretched and miserable Creatures in the world;
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and is such as his Infinite Wisdom judgeth meetest for us, and as shall do us most good in the end, we should be much less discomposed and disquieted, amazed and distracted, than we are.
and is such as his Infinite Wisdom Judgeth meetest for us, and as shall do us most good in the end, we should be much less discomposed and disquieted, amazed and distracted, than we Are.
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Add hereunto, That the Devil is not so forward and busy with his Temptations, when men are in company of knowing and experienced Christians, who are able to detect and lay open his cunning devices and mischievous stratagems against the soul, as when they are alone.
Add hereunto, That the devil is not so forward and busy with his Temptations, when men Are in company of knowing and experienced Christians, who Are able to detect and lay open his cunning devices and mischievous stratagems against the soul, as when they Are alone.
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Again, Whereas the Devil finds out Christ in the Wilderness, whither he had withdrawn himself, we may observe, that there is no place free from the temptations of the Devil.
Again, Whereas the devil finds out christ in the Wilderness, whither he had withdrawn himself, we may observe, that there is no place free from the temptations of the devil.
Whence we may observe, That Satan is ready to assault us, and by his temptations to occasion disturbance to us, amid our most sacred Employments, and holiest Duties.
Whence we may observe, That Satan is ready to assault us, and by his temptations to occasion disturbance to us, amid our most sacred Employments, and Holiest Duties.
And so I should have done with the Place whither Christ withdrew himself, but that it may not be amiss before I pass on, to touch at what St. Mark, chap. 1.13. takes notice of, though St. Matthew passeth it by in silence;
And so I should have done with the Place whither christ withdrew himself, but that it may not be amiss before I pass on, to touch At what Saint Mark, chap. 1.13. Takes notice of, though Saint Matthew passes it by in silence;
Answ. 1. How fierce and ravenous soever any of them might be in their own natures, it was most easy for Christ by his Divine Power to stop their mouths, rebuke their hungry and ravenous appetite,
Answer 1. How fierce and ravenous soever any of them might be in their own nature's, it was most easy for christ by his Divine Power to stop their mouths, rebuke their hungry and ravenous appetite,
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2. We know that before man sinned, there was such an awe of him upon the rest of the Creatures, that none of them, not the fiercest among them all, not the strongest, the boldest,
2. We know that before man sinned, there was such an awe of him upon the rest of the Creatures, that none of them, not the Fiercest among them all, not the Strongest, the Boldest,
Wherefore seeing Christ was perfectly free from sin, why may it not be that the Creatures had the same impressions of awe upon them in reference to him, which they had while man continued in the state of Innocency? As for us, we may thank our selves for what injuries we receive from the Creatures.
Wherefore seeing christ was perfectly free from since, why may it not be that the Creatures had the same impressions of awe upon them in Referente to him, which they had while man continued in the state of Innocency? As for us, we may thank our selves for what injuries we receive from the Creatures.
As often therefore as we suffer from the irrational Creatures, it behoves us to reflect and consider wherein we have provoked God to let loose the Creatures upon us.
As often Therefore as we suffer from the irrational Creatures, it behoves us to reflect and Consider wherein we have provoked God to let lose the Creatures upon us.
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If we could carry our selves more dutifully, obediently, and friendly towards God, we should then meet with fewer molestations and injuries from his Creatures;
If we could carry our selves more dutifully, obediently, and friendly towards God, we should then meet with fewer molestations and injuries from his Creatures;
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The last Petition in the Lord's Prayer, wherein we beg that God would not lead us into Temptation, clearly implies, That God may and sometimes doth, in this sense, lead his People into Temptation.
The last Petition in the Lord's Prayer, wherein we beg that God would not led us into Temptation, clearly Implies, That God may and sometime does, in this sense, led his People into Temptation.
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But though God may sometimes do it, yet our Saviour hath taught us to pray against it, in regard of our weakness and sinful inclinations to yield to Temptations,
But though God may sometime do it, yet our Saviour hath taught us to pray against it, in regard of our weakness and sinful inclinations to yield to Temptations,
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he knew that it was the Holy Spirit that moved and inclined him, and therefore he most freely and readily went whither the Holy Spirit moved him to go;
he knew that it was the Holy Spirit that moved and inclined him, and Therefore he most freely and readily went whither the Holy Spirit moved him to go;
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whensoever we perceive our selves to be moved by the Holy Spirit to do any thing, we should immediately, readily, chearfully, apply our selves to the doing of it.
whensoever we perceive our selves to be moved by the Holy Spirit to do any thing, we should immediately, readily, cheerfully, apply our selves to the doing of it.
And herein our care and heedfulness must be the greater, because 'tis very easy to be deceived, both from the deceitfulness of our own hearts, and from Satan.
And herein our care and heedfulness must be the greater, Because it's very easy to be deceived, both from the deceitfulness of our own hearts, and from Satan.
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2. Satan can transform himself into an Angel of Light, as the Apostle speaks, 2 Cor. 11.14. he can so impose upon us and delude us, as that we shall think his suggestions and motions to be from the Spirit of God.
2. Satan can transform himself into an Angel of Light, as the Apostle speaks, 2 Cor. 11.14. he can so impose upon us and delude us, as that we shall think his suggestions and motions to be from the Spirit of God.
and the leading and motions of the Spirit have been also pretended to by those who have given and addicted themselves to the most vicious and abominable practices.
and the leading and motions of the Spirit have been also pretended to by those who have given and addicted themselves to the most vicious and abominable practices.
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shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, Isai. 59.21. 'Tis no other than a seducing and lying Spirit that would lead us into any way which is not agreeable to the Word.
shall not depart out of thy Mouth, nor out of the Mouth of thy seed, nor out of the Mouth of thy seeds seed, Isaiah 59.21. It's no other than a seducing and lying Spirit that would led us into any Way which is not agreeable to the Word.
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if they speak not according to this word, it is because there it no light in them, Isa: 8.20. 2. The Spirit of God ordinarily moves no man to act beyond the line of his place and calling.
if they speak not according to this word, it is Because there it not Light in them, Isaiah: 8.20. 2. The Spirit of God ordinarily moves no man to act beyond the line of his place and calling.
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concerning which I have spoken more largely in my Discourse on that portion of Scripture. It moves not a private man to attempt that which belongs to the Magistrate.
Concerning which I have spoken more largely in my Discourse on that portion of Scripture. It moves not a private man to attempt that which belongs to the Magistrate.
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It puts him not upon the performance of Duties of Piety, with the neglect of those works of Mercy which the present necessities of his Brother rather call for;
It puts him not upon the performance of Duties of Piety, with the neglect of those works of Mercy which the present necessities of his Brother rather call for;
But you will say, the Apostle St. Paul speaks of his being pressed in the spirit, Acts 18.5. and ••s by all acknowledged that there are inward impulses of the Spirit.
But you will say, the Apostle Saint Paul speaks of his being pressed in the Spirit, Acts 18.5. and ••s by all acknowledged that there Are inward impulses of the Spirit.
1. That he was so convinced of his duty and obligation to testify unto the Jews, That Jesus was the Christ, that he could not satisfy himself to hold his peace.
1. That he was so convinced of his duty and obligation to testify unto the jews, That jesus was the christ, that he could not satisfy himself to hold his peace.
But neither his convictions concerning his duty, nor those inward motions of the Holy Spirt, nor both of them together, amounted to any violent and forcible impressions upon his Spirit,
But neither his convictions Concerning his duty, nor those inward motions of the Holy Spirt, nor both of them together, amounted to any violent and forcible impressions upon his Spirit,
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they are when a man feels himself so convinced of his duty, and so inwardly moved to the performance of it, that he hath no satisfaction or rest in his own Spirit,
they Are when a man feels himself so convinced of his duty, and so inwardly moved to the performance of it, that he hath no satisfaction or rest in his own Spirit,
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When a man feels himself inwardly urged and impelled to do any thing which God hath forbidden, he may certainly know and conclude that such impulses are not from God;
When a man feels himself inwardly urged and impelled to do any thing which God hath forbidden, he may Certainly know and conclude that such impulses Are not from God;
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For how can he justly inflict punishment for that which he himself is the cause of? 'Tis therefore a most dangerous thing for any man to heed and follow inward impulses,
For how can he justly inflict punishment for that which he himself is the cause of? It's Therefore a most dangerous thing for any man to heed and follow inward impulses,
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1. He that shall give himself up to follow impulses blindfold, may, so doing, give himself up to the leading and conduct of the Devil for ought that he knows,
1. He that shall give himself up to follow impulses blindfold, may, so doing, give himself up to the leading and conduct of the devil for ought that he knows,
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And so much touching the first thing, that we endeavour to be very sure, and to be fully satisfied, that those motions which we comply with and follow, be from the Spirit of God.
And so much touching the First thing, that we endeavour to be very sure, and to be Fully satisfied, that those motions which we comply with and follow, be from the Spirit of God.
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or we are weary of well-doing, and give way to our slothful nature, and so at length the good notions of the Holy Spirit are smothered and stifled in us.
or we Are weary of welldoing, and give Way to our slothful nature, and so At length the good notions of the Holy Spirit Are smothered and stifled in us.
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O how often do we in this manner, grieve and quench the Spirit, and, as much as in us lies, render all his good motions insignificant and fruitless to us!
O how often do we in this manner, grieve and quench the Spirit, and, as much as in us lies, render all his good motions insignificant and fruitless to us!
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If the most virtuous and chaste Prince or Emperor in the world, should be solicited and tempted to Lewdness by the basest, the most dirty and abominable Strumpet in all his dominions, all this were nothing in comparison of Christ's being tempted of the Devil.
If the most virtuous and chaste Prince or Emperor in the world, should be solicited and tempted to lewdness by the Basest, the most dirty and abominable Strumpet in all his Dominions, all this were nothing in comparison of Christ's being tempted of the devil.
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To say nothing of his Father's good pleasure that he should be tempted, and the Holy Spirit's leading him into the Wilderness to be tempted, with both which he readily complied.
To say nothing of his Father's good pleasure that he should be tempted, and the Holy Spirit's leading him into the Wilderness to be tempted, with both which he readily complied.
namely, that the Members herein be conformable to the Head. If Christ was assaulted by the Devil, who amongst us all may expect to be free from his Temptations?
namely, that the Members herein be conformable to the Head. If christ was assaulted by the devil, who among us all may expect to be free from his Temptations?
3. That he might from his own experimental acquaintance with the bitterness of Temptation, be the more tenderly and compassionately affected towards those that are tempted.
3. That he might from his own experimental acquaintance with the bitterness of Temptation, be the more tenderly and compassionately affected towards those that Are tempted.
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This account the Apostle gives of his being tempted, Heb. 2.17, 18. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high-priest in things pertaining to God, to make reconciliation for the sins of the people;
This account the Apostle gives of his being tempted, Hebrew 2.17, 18. In all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the Sins of the people;
and who was himself the Eternal Son, God over all, God blessed for ever, be subject to Temptation? Besides, St. James saith expresly, That God cannot be tempted with evil, James 1.13.
and who was himself the Eternal Son, God over all, God blessed for ever, be Subject to Temptation? Beside, Saint James Says expressly, That God cannot be tempted with evil, James 1.13.
We, in regard of our weakness, in regard of the corruption of our hearts, and our natural propensions to what is evil, soon warp and decline, every temptation turns us aside;
We, in regard of our weakness, in regard of the corruption of our hearts, and our natural propensions to what is evil, soon warp and decline, every temptation turns us aside;
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2. But however, with Christ's permission, he might tempt him both outwardly and inwardly; notwithstanding the perfect Holiness and Purity of his nature. 1. Externally;
2. But however, with Christ's permission, he might tempt him both outwardly and inwardly; notwithstanding the perfect Holiness and Purity of his nature. 1. Externally;
2. He might also tempt him internally, by offering to his mind, and representing to his thoughts such things as would have drawn a frail corrupt man, such as we are, into sin.
2. He might also tempt him internally, by offering to his mind, and representing to his thoughts such things as would have drawn a frail corrupt man, such as we Are, into since.
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For having sustained himself so long without food in the Wilderness, there was no ground of suspicion that he who wrought this miracle on himself was an Impostor,
For having sustained himself so long without food in the Wilderness, there was no ground of suspicion that he who wrought this miracle on himself was an Impostor,
for who else but God could of and from himself do that which transcends the Power of all created Beings? 'Tis true, the Prophets and Holy Men of God under the Old Testament wrought Miracles,
for who Else but God could of and from himself do that which transcends the Power of all created Beings? It's true, the prophets and Holy Men of God under the Old Testament wrought Miracles,
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But then why had he not fasted longer, that he might thereby have demonstrated himself to be greater than either of them? Others assign other reasons why he fasted so long, and no longer:
But then why had he not fasted longer, that he might thereby have demonstrated himself to be greater than either of them? Others assign other Reasons why he fasted so long, and no longer:
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and averting or removing of the heavy Judgments of God, either inflicted on them, or due to them for their sins, the seeking Pardon of Sin, Peace with God,
and averting or removing of the heavy Judgments of God, either inflicted on them, or due to them for their Sins, the seeking Pardon of since, Peace with God,
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4. Whereas under the Old Testament Moses and Elias fasted forty days, we never find that the Jews counted themselves obliged to imitate the one or the other.
4. Whereas under the Old Testament Moses and Elias fasted forty days, we never find that the jews counted themselves obliged to imitate the one or the other.
Where do we meet with any footsteps of any such Usage or Practice among them in all the Old Testament? And if their fasting forty days were no pattern for the Jews imitation,
Where do we meet with any footsteps of any such Usage or Practice among them in all the Old Testament? And if their fasting forty days were no pattern for the jews imitation,
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but we most deservedly and justly renounce and disclaim all those Corruptions and Superstitions which those of that Apostatical Church have mingled with it,
but we most deservedly and justly renounce and disclaim all those Corruptions and Superstitions which those of that Apostatical Church have mingled with it,
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3. That they allow the eating of the most exquisite Dainties in any other kind, and the drinking of the most rich and generous Wines that can be gotten:
3. That they allow the eating of the most exquisite Dainties in any other kind, and the drinking of the most rich and generous Wines that can be got:
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In a Word, that they allow the free eating and drinking of those things that pamper the Body, gratify the Flesh, heighten and inflame Lust, much more than the eating of Flesh, Milk,
In a Word, that they allow the free eating and drinking of those things that pamper the Body, gratify the Flesh, heighten and inflame Lust, much more than the eating of Flesh, Milk,
That thus, while they would seem to fast in imitation of Christ, makeing a Mock-Fast instead of a true Religions Fast, they prophane the Ordinance of God,
That thus, while they would seem to fast in imitation of christ, making a Mock-fast instead of a true Religions Fast, they profane the Ordinance of God,
6. That they impose their Fast upon men as absolutely necessary, and require the observation thereof as matter of duty towards God, which no man can without sin omit,
6. That they impose their Fast upon men as absolutely necessary, and require the observation thereof as matter of duty towards God, which no man can without since omit,
The consideration of what hath been said, may caution all such as upon occasion addict themselves to fasting, to be very careful that they rest not in a bare abstinence from food,
The consideration of what hath been said, may caution all such as upon occasion addict themselves to fasting, to be very careful that they rest not in a bore abstinence from food,
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spending the time of their particular abstinence in Prayer, in searching into their hearts, in humbling themselves for sin, in reading the Scriptures and other good Books, in holy Meditation, in getting their hearts at a greater distance from their special sins,
spending the time of their particular abstinence in Prayer, in searching into their hearts, in humbling themselves for since, in reading the Scriptures and other good Books, in holy Meditation, in getting their hearts At a greater distance from their special Sins,
and an acceptable day to the Lord? That is, Do you think that I am so well-pleased and delighted with the bare outward formalities of a Fast? With your abstinence from meat, spreading sackcloth and ashes under you,
and an acceptable day to the Lord? That is, Do you think that I am so well-pleased and delighted with the bore outward formalities of a Fast? With your abstinence from meat, spreading Sackcloth and Ashes under you,
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after which Satan assaults him with the sorest temptations, we may observe, That Satan is wont to assault God's people with his temptations immediately after the most sacred duties. As for example;
After which Satan assaults him with the Sorest temptations, we may observe, That Satan is wont to assault God's people with his temptations immediately After the most sacred duties. As for Exampl;
(1.) Having been so well exercised and taken up, they are apt to think themselves for one while sufficiently fenced and fortified against the incursions and assaults of Satan.
(1.) Having been so well exercised and taken up, they Are apt to think themselves for one while sufficiently fenced and fortified against the incursions and assaults of Satan.
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(2.) After that they have for some time given their close attendance on God in such severe duties and employments, they are apt to think they may now allow themselves some liberty and divertisement more than ordinary.
(2.) After that they have for Some time given their close attendance on God in such severe duties and employments, they Are apt to think they may now allow themselves Some liberty and divertisement more than ordinary.
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2. Satan is wont to give the sorest assaults on Christians, after they have been exercised in the most sacred and serious employments, to the end he may bring those duties and holy exercises out of request with them,
2. Satan is wont to give the Sorest assaults on Christians, After they have been exercised in the most sacred and serious employments, to the end he may bring those duties and holy exercises out of request with them,
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or a Sabbath, or a day spent in humiliation, or after that they have at any time spent more hours than ordinarily they are wont to do, in secret Prayer, Meditation, Self-examination,
or a Sabbath, or a day spent in humiliation, or After that they have At any time spent more hours than ordinarily they Are wont to do, in secret Prayer, Meditation, Self-examination,
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The proper Use of this Point is, To excite us to great Circumspection and Watchfulness, not only in the most sacred and solemn duties of Piety and Religion, but afterwards also.
The proper Use of this Point is, To excite us to great Circumspection and Watchfulness, not only in the most sacred and solemn duties of Piety and Religion, but afterwards also.
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This, if well weighed, cannot but convince us of the necessity of great Watchfulness, after our having been engaged in duties of an extraordinary nature, especially if we also consider the mischievous and perniclous designs before mentioned, which Satan hath in assaulting us at such times.
This, if well weighed, cannot but convince us of the necessity of great Watchfulness, After our having been engaged in duties of an extraordinary nature, especially if we also Consider the mischievous and perniclous designs before mentioned, which Satan hath in assaulting us At such times.
And so much concerning Satan's first temptation, considered with relation to Christ's fasting. 2. It may be also considered with relation to his hungring.
And so much Concerning Satan's First temptation, considered with Relation to Christ's fasting. 2. It may be also considered with Relation to his hungering.
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Being hungry, and in the Wilderness, where little or no food was to be had, the Devil apprehended he might the more easily be drawn to turn stones into bread for the satisfying of his hunger.
Being hungry, and in the Wilderness, where little or no food was to be had, the devil apprehended he might the more Easily be drawn to turn stones into bred for the satisfying of his hunger.
He carefully observes how 'tis with us, in what circumstances we are, what most distresseth or pincheth us, what would most gratify us, which way our hearts lean, and our affections incline;
He carefully observes how it's with us, in what Circumstances we Are, what most distresseth or pincheth us, what would most gratify us, which Way our hearts lean, and our affections incline;
so 'tis a matter of no great difficulty, if we can be persuaded to take a little pains in observing our selves. Two things there are which will very much help us to understand where our weakness lies.
so it's a matter of no great difficulty, if we can be persuaded to take a little pains in observing our selves. Two things there Are which will very much help us to understand where our weakness lies.
Now having discover'd where our weakness lies, and where Satan's chief advantages against us are, if we would provide for our safety, these things will be further requisite.
Now having discovered where our weakness lies, and where Satan's chief advantages against us Are, if we would provide for our safety, these things will be further requisite.
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1. That we endeavour to strengthen and fortify our selves there where we find we are weakest, by the most pertinent Scriptures and strongest Arguments that we can get,
1. That we endeavour to strengthen and fortify our selves there where we find we Are Weakest, by the most pertinent Scriptures and Strongest Arguments that we can get,
and by the firmest purposes and resolutions that we can engage our selves by. 2. That in the strength of those Scriptures and Arguments, we often renew our Resolutions, and labour to confirm them.
and by the firmest Purposes and resolutions that we can engage our selves by. 2. That in the strength of those Scriptures and Arguments, we often renew our Resolutions, and labour to confirm them.
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Another thing considerable, is the Name or Title that is here given to the Devil, he is called the Tempter, NONLATINALPHABET, the Tempter; so he is also called, 1 Thess. 3.5.
another thing considerable, is the Name or Title that is Here given to the devil, he is called the Tempter,, the Tempter; so he is also called, 1 Thess 3.5.
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the design of his going to and fro in the earth, and of his walking up and down in it, of his traversing and compassing it, Job 1, 7. is, that he may espy and find out opportunities of doing mischief,
the Design of his going to and from in the earth, and of his walking up and down in it, of his traversing and compassing it, Job 1, 7. is, that he may espy and find out opportunities of doing mischief,
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and upon this design, walk up and down continually, traversing and compassing the earth, that he may espy out and meet with opportunities of tempting men? Then should the consideration hereof engage us to continual watchfulness against him,
and upon this Design, walk up and down continually, traversing and compassing the earth, that he may espy out and meet with opportunities of tempting men? Then should the consideration hereof engage us to continual watchfulness against him,
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Doth it not therefore concern us to be ever watchful, to be ever in a ready posture to withstand him whensoever he shall assault us? Upon this consideration it is, that the Apostle St. Peter exhorts us to watchfulness, in 1 Pet. 5.8. before mentioned, Be sober, be vigilant, because your adversary the Devil walketh about as a roaring lion, seeking whom be may devour.
Does it not Therefore concern us to be ever watchful, to be ever in a ready posture to withstand him whensoever he shall assault us? Upon this consideration it is, that the Apostle Saint Peter exhorts us to watchfulness, in 1 Pet. 5.8. before mentioned, Be Sobrium, be vigilant, Because your adversary the devil walks about as a roaring Lion, seeking whom be may devour.
or if he cannot effect that, yet at least to make us do that whereby we may wound our own Consciences, disturb our inward Peace, incur the displeasure of God,
or if he cannot Effect that, yet At lest to make us do that whereby we may wound our own Consciences, disturb our inward Peace, incur the displeasure of God,
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and create some trouble and disturbance to us. 4. He is a most subtle Adversary; he hath his wiles, Ephes. 6.11. and his devices, 2 Cor. 2.11. and his snares, 2 Tim. 2.26. which he cunningly disposeth and layeth where ever he may be most able to entrap us;
and create Some trouble and disturbance to us. 4. He is a most subtle Adversary; he hath his wiles, Ephesians 6.11. and his devices, 2 Cor. 2.11. and his snares, 2 Tim. 2.26. which he cunningly Disposeth and Layeth where ever he may be most able to entrap us;
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he hath all that wicked craft and destructive Policy that almost Six thousand years experience and exercise in the mystery of deluding and perverting, ruining and destroying Souls, could gain him.
he hath all that wicked craft and destructive Policy that almost Six thousand Years experience and exercise in the mystery of deluding and perverting, ruining and destroying Souls, could gain him.
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as it were, mingle himself with our own Spirits in such a manner, as that his close insinuations and secret motions, his suggestions and cunning practisings with our Souls, can very hardly be discerned oftentimes from the workings and motions of our own Spirits.
as it were, mingle himself with our own Spirits in such a manner, as that his close insinuations and secret motions, his suggestions and cunning practisings with our Souls, can very hardly be discerned oftentimes from the workings and motions of our own Spirits.
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And yet I fear, after all that I have said to represent our danger from such an Enemy, I shall be able to prevail with very few to stand upon their guard,
And yet I Fear, After all that I have said to represent our danger from such an Enemy, I shall be able to prevail with very few to stand upon their guard,
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Notwithstanding this their confidence, these Persons may be under the power and dominion of Satan, they may be of the number of those children of disobedience, Ephes. 2.2. in whom the prince of the air, the devil, worketh and rules.
Notwithstanding this their confidence, these Persons may be under the power and dominion of Satan, they may be of the number of those children of disobedience, Ephesians 2.2. in whom the Prince of the air, the Devil, works and rules.
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and that he rules in Multitudes, and hath them at his command as his Slaves and Vassals, who will be ready to say with those blind and confident Jews, Joh. 8.33. We were never in bondage to any.
and that he rules in Multitudes, and hath them At his command as his Slaves and Vassals, who will be ready to say with those blind and confident jews, John 8.33. We were never in bondage to any.
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The reason of this your dangerous mistake, perhaps may be, that you imagine there are no other temptations of the Devil than those by which men are hurried on to despair,
The reason of this your dangerous mistake, perhaps may be, that you imagine there Are no other temptations of the devil than those by which men Are hurried on to despair,
or urged to make themselves away, or solicited to the commission of some heinous and prodigious Sin, at the thoughts whereof natural Conscience startles.
or urged to make themselves away, or solicited to the commission of Some heinous and prodigious since, At the thoughts whereof natural Conscience startles.
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But you consider not that Satan having you fast enough in his clutches by your engagement in some other ways of sin, is not forward to trouble and disquiet you with such black and frightful Temptations;
But you Consider not that Satan having you fast enough in his clutches by your engagement in Some other ways of since, is not forward to trouble and disquiet you with such black and frightful Temptations;
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Why therefore should the Devil try such a doubtful and dangerous experiment on you, as to tempt you to the commission of those sins, the ghastly sight and frightful appearance whereof, might,
Why Therefore should the devil try such a doubtful and dangerous experiment on you, as to tempt you to the commission of those Sins, the ghastly sighed and frightful appearance whereof, might,
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for ought he knows, rouze you up out of your carnal security, and be an occasion of bringing you to Repentance? If Men be once fast asleep in their sins, of what kind or nature soever they be, of what quality or degree soever, 'tis the Devil's great interest to let them alone,
for ought he knows, rouse you up out of your carnal security, and be an occasion of bringing you to Repentance? If Men be once fast asleep in their Sins, of what kind or nature soever they be, of what quality or degree soever, it's the Devil's great Interest to let them alone,
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then he affrights and amazeth them with the most horrible Temptations that he can make use of to beat them off from pursuing the great work of making their Peace with God, which they are upon.
then he affrights and amazes them with the most horrible Temptations that he can make use of to beatrice them off from pursuing the great work of making their Peace with God, which they Are upon.
St. Paul, filled with the Holy Ghost, set his eyes on him, and said, O full of subtility and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.10.
Saint Paul, filled with the Holy Ghost, Set his eyes on him, and said, Oh full of subtility and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.10.
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And our Saviour, speaking unto the wicked and obstinate Jews, John 8.44. said, Ye are of your father the devil, and the lusts of your father ye will do.
And our Saviour, speaking unto the wicked and obstinate jews, John 8.44. said, You Are of your father the Devil, and the Lustiest of your father you will do.
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beware of those who would entice you to any evil, who would inveigle you, and prevail with you to go along with them to lewd places and wicked company;
beware of those who would entice you to any evil, who would inveigle you, and prevail with you to go along with them to lewd places and wicked company;
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These are the Agents and Instruments of the Devil, they carry on his design, and you may with as much safety give your self up to the guidance and conduct of the Devil himself,
These Are the Agents and Instruments of the devil, they carry on his Design, and you may with as much safety give your self up to the guidance and conduct of the devil himself,
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if they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, &c. My son, walk not thou in the way with them, refrain thy foot from their path, Prov. 1.10, 11, 15. So cautioning Men against the allurements and enticement of Lewd Women, he saith, The lips of a strange woman drop as an honey-comb,
if they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, etc. My son, walk not thou in the Way with them, refrain thy foot from their path, Curae 1.10, 11, 15. So cautioning Men against the allurements and enticement of Lewd Women, he Says, The lips of a strange woman drop as an honeycomb,
and at large describ'd the wicked arts of the Harlot, he at length concludes, Hearken unto me now therefore, O ye children, attend to the words of my mouth;
and At large described the wicked arts of the Harlot, he At length concludes, Harken unto me now Therefore, Oh you children, attend to the words of my Mouth;
for the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags, Prov. 23.19, 20, 21. Solomon was himself very well acquainted with the danger of Temptations, when a Man shall wilfully and presumptuously cast himself upon them;
for the drunkard and the glutton shall come to poverty, and drowsiness shall cloth a man with rags, Curae 23.19, 20, 21. Solomon was himself very well acquainted with the danger of Temptations, when a Man shall wilfully and presumptuously cast himself upon them;
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he knew by his own experience how unsafe it is for any Man to converse familiarly and frequently with those by whom he may either be wholly drawn off from God,
he knew by his own experience how unsafe it is for any Man to converse familiarly and frequently with those by whom he may either be wholly drawn off from God,
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and therefore no wonder if he who had in the same kind smarted himself, gave so many serious counsels and useful caveats to others, to beware of coming near that rock which he had so dangerously run himself upon.
and Therefore no wonder if he who had in the same kind smarted himself, gave so many serious Counsels and useful caveats to Others, to beware of coming near that rock which he had so dangerously run himself upon.
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if they be resolved to stop their ears against good counsel, and say with obstinate and incorrigible Israel, Jer. 2.25. I have loved strangers, and after them will I go;
if they be resolved to stop their ears against good counsel, and say with obstinate and incorrigible Israel, Jer. 2.25. I have loved Strangers, and After them will I go;
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I Have done with the Title that is here gigiven to the Devil, The Tempter. The next thing considerable, is the Manner of his addressing himself to Christ when he would tempt him;
I Have done with the Title that is Here gigiven to the devil, The Tempter. The next thing considerable, is the Manner of his addressing himself to christ when he would tempt him;
After the expiration of which forty days, and after that all those former temptations were ended, 'tis now said, that when the tempter came to him, he said,
After the expiration of which forty days, and After that all those former temptations were ended, it's now said, that when the tempter Come to him, he said,
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This I the rather take notice of, because it gives me occasion of speaking a word to a Question that may be moved concerning the Apparitions of the Devil; and 'tis this, namely,
This I the rather take notice of, Because it gives me occasion of speaking a word to a Question that may be moved Concerning the Apparitions of the devil; and it's this, namely,
To this I say, 'Tis probable that he so appeared unto Christ, and certain that in and by the Serpent he tempted Eve, even while she was yet in the state of Innocency;
To this I say, It's probable that he so appeared unto christ, and certain that in and by the Serpent he tempted Eve, even while she was yet in the state of Innocency;
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and therefore there can be no sufficient reason given to the contrary, but that he may in a bodily shape sometimes appear to good men, as well as to others.
and Therefore there can be no sufficient reason given to the contrary, but that he may in a bodily shape sometime appear to good men, as well as to Others.
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Where hath God in his Word secured his Children against it? By what Promise hath he assured them, That no such thing shall ever befall any of his? Besides,
Where hath God in his Word secured his Children against it? By what Promise hath he assured them, That no such thing shall ever befall any of his? Beside,
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for if they were such as belong to him, and had an interest in him, God would never permit the Devil to terrify and amaze them by such frightful Apparitions? But as hath been said,
for if they were such as belong to him, and had an Interest in him, God would never permit the devil to terrify and amaze them by such frightful Apparitions? But as hath been said,
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How can it be proved, that God never permits the Devil to appear to any of those that belong to Christ? What have we in Scripture, whereby God hath declared so much? Where hath he undertaken so to limit, restrain,
How can it be proved, that God never permits the devil to appear to any of those that belong to christ? What have we in Scripture, whereby God hath declared so much? Where hath he undertaken so to limit, restrain,
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but such as are his own, such as are out of Christ, and have no interest in that Salvation which he hath obtained for all truly penitent and believing sinners? If there be no ground in Scripture for it,
but such as Are his own, such as Are out of christ, and have no Interest in that Salvation which he hath obtained for all truly penitent and believing Sinners? If there be no ground in Scripture for it,
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Our Saviour had lately at his Baptism received a Testimony of his Sonship from Heaven, in that voice, This is my beloved son, in whom I am well pleased.
Our Saviour had lately At his Baptism received a Testimony of his Sonship from Heaven, in that voice, This is my Beloved son, in whom I am well pleased.
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There is indeed scarce any temptation which he more frequently assaults them with, than this; God so permitting it to be, that herein also, as in other things;
There is indeed scarce any temptation which he more frequently assaults them with, than this; God so permitting it to be, that herein also, as in other things;
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why should they endeavour to better their condition? The Devil knows full well, that this their Erroneous persuasion of their being already the adopted Children of God, absolutely suppresseth and shuts out all endeavours whereby they might come to be indeed what they presumptuously, ignorantly,
why should they endeavour to better their condition? The devil knows full well, that this their Erroneous persuasion of their being already the adopted Children of God, absolutely suppresses and shuts out all endeavours whereby they might come to be indeed what they presumptuously, ignorantly,
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For how can they go on chearfully and vigorously in the ways of Obedience and Service, who are full of fears and anxious jealousies about their Estate,
For how can they go on cheerfully and vigorously in the ways of obedience and Service, who Are full of fears and anxious jealousies about their Estate,
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3. Hereby others also are beaten off from coming in to Christ, and prejudiced against Religion, the Profession whereof affordeth so little Peace, Comfort,
3. Hereby Others also Are beaten off from coming in to christ, and prejudiced against Religion, the Profession whereof affords so little Peace, Comfort,
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He that is strongest, that hath the fullest and dearest satisfaction concerning his adoption, and that hath attained unto the greatest measure of Stedfastness and Establishment, may be shaken,
He that is Strongest, that hath the Fullest and dearest satisfaction Concerning his adoption, and that hath attained unto the greatest measure of Steadfastness and Establishment, may be shaken,
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all things succeed well with them, and they have whatever heart can wish; whence they are ready to infer, That certainly God owns them as his Children;
all things succeed well with them, and they have whatever heart can wish; whence they Are ready to infer, That Certainly God owns them as his Children;
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He causeth his Sun to rise on the evil and the good, and sendeth rain on the just and on the unjust, Mat. 6.45. He is kind unto the unthankful and to the evil, Luke 6.35. God filleth the bellies of wicked men with his hid treasure, the men of the world who have their portion in this life, as the Psalmist describes them, Psal. 17.14. They will therefore greatly deceive themselves, who, having no better evidence of their adoption, from this alone conclude themselves to be the Children of God:
He Causes his Sun to rise on the evil and the good, and sends rain on the just and on the unjust, Mathew 6.45. He is kind unto the unthankful and to the evil, Lycia 6.35. God fills the bellies of wicked men with his hid treasure, the men of the world who have their portion in this life, as the Psalmist describes them, Psalm 17.14. They will Therefore greatly deceive themselves, who, having no better evidence of their adoption, from this alone conclude themselves to be the Children of God:
An afflicted and unprosperous condition were a better Argument of the two, than outward prosperity; because Troubles and Afflictions are the Lot of God's Children in this World;
an afflicted and unprosperous condition were a better Argument of the two, than outward Prosperity; Because Troubles and Afflictions Are the Lot of God's Children in this World;
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We see by experience, that many Wicked and Ungodly persons, whom surely God acknowledgeth not for his Children, are in respect of outward Troubles and Afflictions extreamly miserable:
We see by experience, that many Wicked and Ungodly Persons, whom surely God acknowledgeth not for his Children, Are in respect of outward Troubles and Afflictions extremely miserable:
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All their Miseries and Calamities do not work upon them to make them better: Many times they are rather the worse for their sufferings, than the better:
All their Misery's and Calamities do not work upon them to make them better: Many times they Are rather the Worse for their sufferings, than the better:
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Their Afflictions that should bring them nearer to God, drive them farther away from him. 'Tis with them as it was with wicked Ahaz, 2 Chron. 29.22. Who in his distress trespassed yet more against the Lord.
Their Afflictions that should bring them nearer to God, drive them farther away from him. It's with them as it was with wicked Ahaz, 2 Chronicles 29.22. Who in his distress trespassed yet more against the Lord.
2. Another weak and sandy Foundation, on which many build their deceitful confidence touching their adoption, is their being free from inward Troubles:
2. another weak and sandy Foundation, on which many built their deceitful confidence touching their adoption, is their being free from inward Troubles:
they never doubted of their adoption, and therefore why should they now begin to doubt of it? Is their condition become less safe now? Is there more danger of it now than there has been all along hitherto? As they have thus far maintained a steddy and unshaken confidence of the soundness of their Estate,
they never doubted of their adoption, and Therefore why should they now begin to doubt of it? Is their condition become less safe now? Is there more danger of it now than there has been all along hitherto? As they have thus Far maintained a steady and unshaken confidence of the soundness of their Estate,
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You persuade your self to be the Child of God, because you never doubted of it, much less were you ever under that sore anguish of Spirit and inward perplexities, that many others have Conflicted with,
You persuade your self to be the Child of God, Because you never doubted of it, much less were you ever under that soar anguish of Spirit and inward perplexities, that many Others have Conflicted with,
First, He by his Spirit convinceth of Sin and Guilt, and humbles them; makes them full of sollicitous Thoughts and Fears about their Eternal Condition;
First, He by his Spirit Convinces of since and Gilded, and humbles them; makes them full of solicitous Thoughts and Fears about their Eternal Condition;
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and by this Method brought you into that state of adoption in which, as you make account, you stand? Have you had Experience of these things in your self? Have you been in some good measure experimentally acquainted with them? If you have,
and by this Method brought you into that state of adoption in which, as you make account, you stand? Have you had Experience of these things in your self? Have you been in Some good measure experimentally acquainted with them? If you have,
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which was the first thing to be done, that we may be well armed and provided against the temptations of the Devil, whereby he endeavours to make us question our adoption.
which was the First thing to be done, that we may be well armed and provided against the temptations of the devil, whereby he endeavours to make us question our adoption.
but be still pressing after further degrees of establishment, which must be done by giving all diligence to make your Calling and Election still more and more sure:
but be still pressing After further Degrees of establishment, which must be done by giving all diligence to make your Calling and Election still more and more sure:
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and most provokes God to take away the Spirit of adoption, and to bring the Soul again under the Spirit of Bondage, is when he shall either sin presumptuously against God,
and most provokes God to take away the Spirit of adoption, and to bring the Soul again under the Spirit of Bondage, is when he shall either sin presumptuously against God,
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or when there shall be a general backsliding Defection, and declining, a general slackness and remissness in the course of his Life. 1. As for presumptuous sins;
or when there shall be a general backsliding Defection, and declining, a general slackness and remissness in the course of his Life. 1. As for presumptuous Sins;
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For how can you be the Child of God, as you pretend to be, saith the Devil, who knowingly and deliberately venture upon sin? Do you think that any Child of God sins in that manner? And as presumptuous sins give Satan a great advantage against the Children of God;
For how can you be the Child of God, as you pretend to be, Says the devil, who knowingly and deliberately venture upon since? Do you think that any Child of God Sins in that manner? And as presumptuous Sins give Satan a great advantage against the Children of God;
restore unto me the joy of thy Salvation, and uphold me with thy free Spirit, ver. 11, 12. 2. When there is a general declining and backsliding, an universal carelessness, slackness, and remissness in the whole course of a Christian's Life;
restore unto me the joy of thy Salvation, and uphold me with thy free Spirit, ver. 11, 12. 2. When there is a general declining and backsliding, an universal carelessness, slackness, and remissness in the Whole course of a Christian's Life;
such frequent neglect of them, or slightness and formality in the performance of them, and so many disorders and miscarriages as he is otherwise guilty of, cannot be found in any that may call God Father.
such frequent neglect of them, or slightness and formality in the performance of them, and so many disorders and miscarriages as he is otherwise guilty of, cannot be found in any that may call God Father.
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must carefully avoid all presumptuous sin, and take heed of decays and declining, of carelessness and remissness in the general course of his Life, keeping close unto God,
must carefully avoid all presumptuous since, and take heed of decays and declining, of carelessness and remissness in the general course of his Life, keeping close unto God,
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Quest. 1. What encouragement could the Devil have to tempt the Eternal Son of God, who is himself over all God blessed for ever, of the same Divine Nature and Essence with the Father, co-equal and co-eternal with him,
Quest. 1. What encouragement could the devil have to tempt the Eternal Son of God, who is himself over all God blessed for ever, of the same Divine Nature and Essence with the Father, coequal and coeternal with him,
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as Athanasius speaks? Could the tempter have any hopes that he should ever be able to make him question his being the Son of God? Could the Devil think that any thing which he should suggest would ever beget or raise in him the least doubt or scruple concerning it?
as Athanasius speaks? Could the tempter have any hope's that he should ever be able to make him question his being the Son of God? Could the devil think that any thing which he should suggest would ever beget or raise in him the least doubt or scruple Concerning it?
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The Devil perhaps might not know, or such was his rage and malice against Christ, that he might not consider that the Humane Nature in him was so confirmed and established in Holiness, through the Influences and Supports of the Godhead, that no Temptation could fasten any sin upon it:
The devil perhaps might not know, or such was his rage and malice against christ, that he might not Consider that the Humane Nature in him was so confirmed and established in Holiness, through the Influences and Supports of the Godhead, that no Temptation could fasten any since upon it:
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the Union of the Godhead, and the Human Nature in One Person being so deep and wonderful a Mystery, 'tis probable that the Devil might think it not impossible,
the union of the Godhead, and the Human Nature in One Person being so deep and wondered a Mystery, it's probable that the devil might think it not impossible,
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But what sin was there, you will say, in what the Devil would have had Christ do? What Moral evil was there in working a Miracle? Had not Christ often done it? Did he not work other Miracles that were much of the same nature with this which the Devil would now have had him work? Did he not turn Water into Wine? And why should there be sin in turning Stones into Bread, rather than in turning Water into Wine? So again, he multiplyed a few Loaves into a very great quantity of Bread,
But what since was there, you will say, in what the devil would have had christ do? What Moral evil was there in working a Miracle? Had not christ often done it? Did he not work other Miracles that were much of the same nature with this which the devil would now have had him work? Did he not turn Water into Wine? And why should there be since in turning Stones into Bred, rather than in turning Water into Wine? So again, he multiplied a few Loaves into a very great quantity of Bred,
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And was not this Christ's very case here? Was he not an hungred, and in the Wilderness, where there was nothing to satisfy his hunger? So then it may seem that the turning Stones into Bread had been a very useful and seasonable Miracle:
And was not this Christ's very case Here? Was he not an hungered, and in the Wilderness, where there was nothing to satisfy his hunger? So then it may seem that the turning Stones into Bred had been a very useful and seasonable Miracle:
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This being therefore always to be supposed and presumed, that the Devil hath ever some evil intention in whatever he propounds, he ought not to be hearkened to,
This being Therefore always to be supposed and presumed, that the devil hath ever Some evil intention in whatever he propounds, he ought not to be harkened to,
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Thus we have seen how sore and dangerous this temptation was in respect of the sins which the Devil would by it have drawn Christ into. 2ly. It was also a sore temptation, in regard of the difficulty and perplexity thereof.
Thus we have seen how soar and dangerous this temptation was in respect of the Sins which the devil would by it have drawn christ into. 2ly. It was also a soar temptation, in regard of the difficulty and perplexity thereof.
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Christ considered very well, That if he had wrought that Miracle to give proof of his Deity, there was no man present in the Wilderness to have received any benefit thereby;
christ considered very well, That if he had wrought that Miracle to give proof of his Deity, there was no man present in the Wilderness to have received any benefit thereby;
And this leads me from the Temptation, to Christ's reply, in the Fourth Verse: But he answered, and said, It is written, Man shall not live by bread alone,
And this leads me from the Temptation, to Christ's reply, in the Fourth Verse: But he answered, and said, It is written, Man shall not live by bred alone,
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These words are cited out of the 8th Chapter of Deut. and the 3d. Verse, where Moses, speaking unto the Israelites, concerning God's dealing with them in the Wilderness, saith, He humbled thee, and suffered thee to hunger,
These words Are cited out of the 8th Chapter of Deuteronomy and the 3d. Verse, where Moses, speaking unto the Israelites, Concerning God's dealing with them in the Wilderness, Says, He humbled thee, and suffered thee to hunger,
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Whatsoever thing it is that hath the Word of the Command or Blessing of God for the support and preservation of Life, that shall according to God's Appointment be sufficient and effectual for that end:
Whatsoever thing it is that hath the Word of the Command or Blessing of God for the support and preservation of Life, that shall according to God's Appointment be sufficient and effectual for that end:
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sustaining it by the immediate supports of his own Almighty Arm. By what hath been said, it appears, that notwithstanding all the Objections and Cavils of men, of Prophane and Atheistical Spirits, nothing could have been more proper, full,
sustaining it by the immediate supports of his own Almighty Arm. By what hath been said, it appears, that notwithstanding all the Objections and Cavils of men, of Profane and Atheistical Spirits, nothing could have been more proper, full,
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The Devil observing him to be hungry in the Wilderness, where no food was to be had, persuaded him to turn stones into bread, that he might thereby both supply his present wants,
The devil observing him to be hungry in the Wilderness, where no food was to be had, persuaded him to turn stones into bred, that he might thereby both supply his present Wants,
Our Saviour in effect replies, That there was no need of his having recourse to a Miracle for his sustenance, seeing God could in the defect of Bread many other ways sustain him:
Our Saviour in Effect replies, That there was no need of his having recourse to a Miracle for his sustenance, seeing God could in the defect of Bred many other ways sustain him:
Here a Question may be moved, Why Christ would thus reply upon the Devil, and answer him? Why he had not rather severely rebuked him for his boldness and insolency,
Here a Question may be moved, Why christ would thus reply upon the devil, and answer him? Why he had not rather severely rebuked him for his boldness and insolency,
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A. Our Saviour in answering Satan, had not respect to his, but our good: Though the Devil would receive no benefit by Christ's Replies, yet we might sundry ways.
A. Our Saviour in answering Satan, had not respect to his, but our good: Though the devil would receive no benefit by Christ's Replies, yet we might sundry ways.
Whereas if our Saviour had silenced the Devil at first, there would have been no place for those other Temptations, whereby more of his Methods and Course in tempting was discovered.
Whereas if our Saviour had silenced the devil At First, there would have been no place for those other Temptations, whereby more of his Methods and Course in tempting was discovered.
1. Whereas our Saviour thought fit to reply unto the temptations of Satan, and to answer them, we may observe, that the temptations of the Devil are not to be slighted;
1. Whereas our Saviour Thought fit to reply unto the temptations of Satan, and to answer them, we may observe, that the temptations of the devil Are not to be slighted;
The successfulness and benefit of this course may appear from the issue of those replies which our Saviour made to the several temptations wherewith he was assaulted:
The successfulness and benefit of this course may appear from the issue of those replies which our Saviour made to the several temptations wherewith he was assaulted:
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as they were in the several instances here in the Text. In that case 'tis requisite that something by way of reply be opposed against those abused Scriptures and Reasons:
as they were in the several instances Here in the Text. In that case it's requisite that something by Way of reply be opposed against those abused Scriptures and Reasons:
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But if no answer be opposed against his temptation, he hath never done with it; be uncessantly reneweth and reinforceth it so long, till at length he prevaileth.
But if no answer be opposed against his temptation, he hath never done with it; be uncessantly Reneweth and reinforceth it so long, till At length he prevails.
Wherefore they are much to be blamed, as being greatly wanting to themselves, and not providing as they might and ought for their own quiet and safety, who being unable to answer the temptations of the Devil themselves, never impart their condition to others, desiring their help and assistance.
Wherefore they Are much to be blamed, as being greatly wanting to themselves, and not providing as they might and ought for their own quiet and safety, who being unable to answer the temptations of the devil themselves, never impart their condition to Others, desiring their help and assistance.
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Thus keeping the Devil's counsel, they lengthen out their own troubles and dangers, and give Satan as great encouragement to be still molesting them, as he can desire.
Thus keeping the Devil's counsel, they lengthen out their own Troubles and dangers, and give Satan as great encouragement to be still molesting them, as he can desire.
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2. Whereas our Saviour opposeth Scripture against all Satan's temptations we may observe ▪ That Scripture is the best Weapon that we can make use of when Satan assaults us:
2. Whereas our Saviour Opposeth Scripture against all Satan's temptations we may observe ▪ That Scripture is the best Weapon that we can make use of when Satan assaults us:
Upon this account it is that the Apostle calls the Word of God the Sword of the Spirit, and mentions it as a special part of the spiritual armour, Ephes. 6.17.
Upon this account it is that the Apostle calls the Word of God the Sword of the Spirit, and mentions it as a special part of the spiritual armour, Ephesians 6.17.
1. How much it concerns all to labour to be acquainted with the Scriptures, without the knowledge whereof we are unfurnished with those spiritual weapons with which the Devil is to be resisted.
1. How much it concerns all to labour to be acquainted with the Scriptures, without the knowledge whereof we Are unfurnished with those spiritual weapons with which the devil is to be resisted.
These miserable people wilfully expose themselves to the temptations of the Devil, who being always in a readiness to take advantage of their ignorance, may delude and ensnare them,
These miserable people wilfully expose themselves to the temptations of the devil, who being always in a readiness to take advantage of their ignorance, may delude and ensnare them,
Deeply and horridly guilty this way is the Church of Rome, that permits not the Common people to have the perusal of the Holy Scriptures in a Tongue which they understand;
Deeply and horridly guilty this Way is the Church of Rome, that permits not the Common people to have the perusal of the Holy Scriptures in a Tongue which they understand;
What is this but to betray innumerable Souls to Everlasting Destruction, and to put an opportunity into the hand of their spiritual Enemy, to lead them hoodwink'd to Hell? This is that heinous sin which Christ chargeth upon the Guides and Leaders of the Jewish Church,
What is this but to betray innumerable Souls to Everlasting Destruction, and to put an opportunity into the hand of their spiritual Enemy, to led them hoodwinked to Hell? This is that heinous since which christ charges upon the Guides and Leaders of the Jewish Church,
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Woe unto you Lawyers, saith he, for ye have taken away the key of knowledge, Luke 11.52. And woe unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men;
Woe unto you Lawyers, Says he, for you have taken away the key of knowledge, Lycia 11.52. And woe unto you Scribes and Pharisees, Hypocrites, for you shut up the Kingdom of Heaven against men;
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or whatever pretences they may seem to have to palliate and cover the horrid evil of this their Soul-destroying practice, they will certainly find, that an heavy sentence a-waits them when God shall call them to an account,
or whatever pretences they may seem to have to palliate and cover the horrid evil of this their Soul-destroying practice, they will Certainly find, that an heavy sentence a-waits them when God shall call them to an account,
and that notwithstanding all attempts that have been made by the Enemies of God and his Truth, to extinguish the light which God hath caused to shine amongst us,
and that notwithstanding all attempts that have been made by the Enemies of God and his Truth, to extinguish the Light which God hath caused to shine among us,
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and to wrest the Key of Knowledge out of our hands, God hath been graciously pleased still to disappoint them, by strange and wonderful discoveries of their horrid Counsels, and Bloody Designs;
and to wrest the Key of Knowledge out of our hands, God hath been graciously pleased still to disappoint them, by strange and wondered discoveries of their horrid Counsels, and Bloody Designs;
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1. Our Saviour, though provoked and urged to vindicate his Deity, and shew forth his Divine Power by turning Stones into Bread, was so far from being forward to shew who he was,
1. Our Saviour, though provoked and urged to vindicate his Deity, and show forth his Divine Power by turning Stones into Bred, was so Far from being forward to show who he was,
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How apt are many men to be greedily catching at any thing that may give them an occasion of setting forth themselves, of declaring what they have been,
How apt Are many men to be greedily catching At any thing that may give them an occasion of setting forth themselves, of declaring what they have been,
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and what they have done, what they are, and what they can do? How doth the whole stream of their Language run in this Channel? How do they studiously and industriously turn all the Discourse this way, picking up from whatever is said or done, matter of self-commendation;
and what they have done, what they Are, and what they can do? How does the Whole stream of their Language run in this Channel? How do they studiously and industriously turn all the Discourse this Way, picking up from whatever is said or done, matter of self-commendation;
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So here when he intended nothing else but to draw our Saviour into the sins before mentioned, he would seem to have a care of the supply of his present wants;
So Here when he intended nothing Else but to draw our Saviour into the Sins before mentioned, he would seem to have a care of the supply of his present Wants;
Thus when the Devil tempted our First Parents, he made them believe that by eating of the forbidden Fruit, they should come to be as Gods, knowing good and evil.
Thus when the devil tempted our First Parents, he made them believe that by eating of the forbidden Fruit, they should come to be as God's, knowing good and evil.
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This should teach us to take heed that the fair pretences of the Devil or his Instruments, never so work upon us as to make us adventure to do any thing that is contrary to our duty;
This should teach us to take heed that the fair pretences of the devil or his Instruments, never so work upon us as to make us adventure to do any thing that is contrary to our duty;
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This our dependance on God's Providence, and our reliance on him for succour and relief in all our wants and extremities, is that which the Scriptures frequently enjoin,
This our dependence on God's Providence, and our reliance on him for succour and relief in all our Wants and extremities, is that which the Scriptures frequently enjoin,
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Cast your care upon the Lord, for he careth for you, • Pet. 5. •. Be careful for nothing, but in every thing let your request be made known unto God, Phil. 4.6.
Cast your care upon the Lord, for he Careth for you, • Pet. 5. •. Be careful for nothing, but in every thing let your request be made known unto God, Philip 4.6.
or wherewithal from we be clothed? For your heavenly Father knoweth that ye have need of all these things, Matth. 6. 31, 32. Now as we are often called upon,
or wherewithal from we be clothed? For your heavenly Father Knoweth that you have need of all these things, Matthew 6. 31, 32. Now as we Are often called upon,
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he shall dwell on high, his place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure. Matth. 6.33. Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. 1 Tim. 4.8.
he shall dwell on high, his place of defence shall be the munitions of Rocks, bred shall be given him, his waters shall be sure. Matthew 6.33. Seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you. 1 Tim. 4.8.
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Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Heb. 13.5. Be content with such things as ye have;
Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Hebrew 13.5. Be content with such things as you have;
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2. Another thing to encourage and strengthen our dependance on God's Providence, is our own experience of his care of us heretofore, the seasonable Provisions he hath made for us,
2. another thing to encourage and strengthen our dependence on God's Providence, is our own experience of his care of us heretofore, the seasonable Provisions he hath made for us,
But however, you have found that though we believe not, yet God is faithful; as the Apostle speaks, 2 Tim. 2.13. He hath most seasonably supplied your wants when you least looked for it, and whence you least expected it:
But however, you have found that though we believe not, yet God is faithful; as the Apostle speaks, 2 Tim. 2.13. He hath most seasonably supplied your Wants when you least looked for it, and whence you least expected it:
3. The Consideration of the Provisions which he makes even for unreasonable Creatures, should encourage and strenghen our dependance on God's Providence.
3. The Consideration of the Provisions which he makes even for unreasonable Creatures, should encourage and strengthen our dependence on God's Providence.
Thou openest thine hand, and satisfiest the desire of every living thing, Psal. 145.15, 16. Sing unto the Lord with thanksgiving, who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
Thou openest thine hand, and satisfiest the desire of every living thing, Psalm 145.15, 16. Sing unto the Lord with thanksgiving, who Covereth the heaven with Clouds, who Prepareth rain for the earth, who makes grass to grow upon the Mountains.
If God be thus pleased to provide for all living Creatures, and to supply the wants of the Beast, will he not much more look after and provide for Mankind,
If God be thus pleased to provide for all living Creatures, and to supply the Wants of the Beast, will he not much more look After and provide for Mankind,
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4. Another thing that may encourage and strengthen our dependance on God in all wants and distresses, is the Consideration of his transcendent Bounty and Goodness,
4. another thing that may encourage and strengthen our dependence on God in all Wants and Distresses, is the Consideration of his transcendent Bounty and goodness,
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He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, Matth. 5.45. He is kind unto the unthankful and to the evil, Luk. 6.35. He fills the belly of wicked men with his hid measure, Psal. 17.14. They have more than heart can wish, Psal. 73.7.
He makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust, Matthew 5.45. He is kind unto the unthankful and to the evil, Luk. 6.35. He fills the belly of wicked men with his hid measure, Psalm 17.14. They have more than heart can wish, Psalm 73.7.
5. For the strengthening of your dependance on God's Providence, consider, That if you belong to God, he hath done far greater things for you than to supply you with. Necessaries for this Life.
5. For the strengthening of your dependence on God's Providence, Consider, That if you belong to God, he hath done Far greater things for you than to supply you with. Necessaries for this Life.
and what poor and worthless things are the best of these outward blessings in comparison of the inestimable Gift of his own Son? Having given you him, can he deny you such a portion of these things as is necessary for your support? In the Apostle's judgment, 'tis impossible.
and what poor and worthless things Are the best of these outward blessings in comparison of the inestimable Gift of his own Son? Having given you him, can he deny you such a portion of these things as is necessary for your support? In the Apostle's judgement, it's impossible.
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The earth is the Lord's, and the fullness thereof, Psal. 24.1. The silver is mine, and the gold is mine, saith the Lord of hosts, Hag. 2.8. (3.) He hath the hearts of all men, even of Kings in his hand, as the rivers of water;
The earth is the Lord's, and the fullness thereof, Psalm 24.1. The silver is mine, and the gold is mine, Says the Lord of hosts, Hag. 2.8. (3.) He hath the hearts of all men, even of Kings in his hand, as the Rivers of water;
We may observe how healthful, strong, and vigorous, and how fit and able to undergo the Labours of their Callings and Imployments, many poor people are through the Blessing of God upon that very slender portion which God's Providence hath allotted them.
We may observe how healthful, strong, and vigorous, and how fit and able to undergo the Labours of their Callings and Employments, many poor people Are through the Blessing of God upon that very slender portion which God's Providence hath allotted them.
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I say, in respect of this his singular Blessing, as in other respects, it is, that the Psalmist saith, A little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16.
I say, in respect of this his singular Blessing, as in other respects, it is, that the Psalmist Says, A little that a righteous man hath, is better than the riches of many wicked, Psalm 37.16.
and with his Blessing a little shall suffice, A man's life consisteth not in the abundance of the things which he possesseth, Luke 12.15. Here you will say, perhaps;
and with his Blessing a little shall suffice, A Man's life Consisteth not in the abundance of the things which he Possesses, Lycia 12.15. Here you will say, perhaps;
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but when that little which I have, is gone, as it will quickly be, How shall I ••en live? What shall I do for more? But do you still move this Question after all that hath been said concerning the Providence of God? To what end have I all this while been laying before you Considerations and Arguments to encourage and strengthen your dependance on God,
but when that little which I have, is gone, as it will quickly be, How shall I ••en live? What shall I do for more? But do you still move this Question After all that hath been said Concerning the Providence of God? To what end have I all this while been laying before you Considerations and Arguments to encourage and strengthen your dependence on God,
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if all that hath been said will not cure your distrust of God's Providence? You say, What shall I do for more •hen that little which I have is gone? What have you else to do but to cast your self upon God's Providence? He who gave you that little which now you have left, can supply you with more when that is gone,
if all that hath been said will not cure your distrust of God's Providence? You say, What shall I do for more •hen that little which I have is gone? What have you Else to do but to cast your self upon God's Providence? He who gave you that little which now you have left, can supply you with more when that is gone,
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Your case is much like that of the Widow of Zarephath, who was in a time of Famine reduced to so low a condition, that she had nothing remaining but an handful of Meal in a Barrel,
Your case is much like that of the Widow of Zarephath, who was in a time of Famine reduced to so low a condition, that she had nothing remaining but an handful of Meal in a Barrel,
neither the c••se of oil fail, until the day that the Lord would find rain upon the earth, 1 Kings 17.14. 'Tis true, the way of Her supplies was miraculous, and you may not expect that your succours should come in to you in such a manner;
neither the c••se of oil fail, until the day that the Lord would find rain upon the earth, 1 Kings 17.14. It's true, the Way of Her supplies was miraculous, and you may not expect that your succours should come in to you in such a manner;
And what may we think of those eminent Believers, whose condition the Apostle represents, Heb. 11.37, 38. They wandred about, saith he in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy;
And what may we think of those eminent Believers, whose condition the Apostle represents, Hebrew 11.37, 38. They wandered about, Says he in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy;
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as it were immediately from Heaven. God waits to be gracious, Isai. 30.18. He waits for that season of shewing mercy, that may render his mercy most remarkable: Man's necessity is God's opportunity.
as it were immediately from Heaven. God waits to be gracious, Isaiah 30.18. He waits for that season of showing mercy, that may render his mercy most remarkable: Man's necessity is God's opportunity.
The sins which a Man hath been effectually humbled for, and sincerely repented of, will not hinder or weaken his reliance on God for seasonable reliefs in his distresses.
The Sins which a Man hath been effectually humbled for, and sincerely repented of, will not hinder or weaken his reliance on God for seasonable reliefs in his Distresses.
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for who may warrantably expect it, if not they whose great and constant care it is to do the things that please him? To such as these are the promises made, as we have seen before.
for who may warrantably expect it, if not they whose great and constant care it is to do the things that please him? To such as these Are the promises made, as we have seen before.
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He that walketh righteously and speaketh uprightly, bread shall be given him, his waters shall be sure, Isai. 33.15, 16. 3. Be diligent and industrious in your Place and particular Calling:
He that walks righteously and speaks uprightly, bred shall be given him, his waters shall be sure, Isaiah 33.15, 16. 3. Be diligent and Industria in your Place and particular Calling:
so shall thy poverty come as one that travelleth, and thy want as an armed man, Prov. 6.9, 10, 11. 4 Trust in God, and stay your self upon his Promises.
so shall thy poverty come as one that travelleth, and thy want as an armed man, Curae 6.9, 10, 11. 4 Trust in God, and stay your self upon his Promises.
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Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed, Psal. 37.3. He that putteth his trust in the Lord shall be made fat, Prov. 28.25. He that putteth his trust in me shall inherit the land, Isai. 57.13. That is, God will provide for him, and sustain him.
Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed, Psalm 37.3. He that putteth his trust in the Lord shall be made fat, Curae 28.25. He that putteth his trust in me shall inherit the land, Isaiah 57.13. That is, God will provide for him, and sustain him.
Your eying of his Providence, and your thankfulness to him for whatsoever you receive, and by what hand soever it may be conveyed to you, is the way to obtain more Mercies from him.
Your Eyeing of his Providence, and your thankfulness to him for whatsoever you receive, and by what hand soever it may be conveyed to you, is the Way to obtain more mercies from him.
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he may withhold them or give them as he sees good, and if he give them, he may apportion them to every man and measure them out as to him seemeth best.
he may withhold them or give them as he sees good, and if he give them, he may apportion them to every man and measure them out as to him seems best.
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for he that cannot be contented with a little, will not be contented with a great deal, the same evil disease still continuing with him in every condition.
for he that cannot be contented with a little, will not be contented with a great deal, the same evil disease still Continuing with him in every condition.
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I come now to the second point, which was, That our dependance on God's Providence is a good help to keep us from the use of unlawful means for relieving our selves in our Distresses.
I come now to the second point, which was, That our dependence on God's Providence is a good help to keep us from the use of unlawful means for relieving our selves in our Distresses.
Now how doth our Saviour fortify himself against this temptation, but by relying on the Providence of God for his sustenance? Man, saith he, liveth not by bread only,
Now how does our Saviour fortify himself against this temptation, but by relying on the Providence of God for his sustenance? Man, Says he, lives not by bred only,
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Doth either Satan suggest to you, or your evil and unbelieving heart prompt you to make use of any unwarrantable means to help your self in your straits? Remember what our Saviour did in the like case,
Does either Satan suggest to you, or your evil and unbelieving heart prompt you to make use of any unwarrantable means to help your self in your straits? remember what our Saviour did in the like case,
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Though this be not the only thing that puts them upon those unjustifiable courses, yet 'tis one of the chief things that makes them warp from the rule,
Though this be not the only thing that puts them upon those unjustifiable courses, yet it's one of the chief things that makes them warp from the Rule,
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setting unreasonable rates upon Commodities, your abusing the Ignorance of those with whom you deal, and taking advantage of their unskilfulness to impose upon them, and cheat them:
setting unreasonable rates upon Commodities, your abusing the Ignorance of those with whom you deal, and taking advantage of their unskilfulness to impose upon them, and cheat them:
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a sound belief of God's Gracious Providence, and a firm reliance on it, would strengthen men against whatsoever temptations might assault them, to make them betake themselves to those unjustifiable shifts and unworthy artifices that promise greater advantages than ever men will attain by them;
a found belief of God's Gracious Providence, and a firm reliance on it, would strengthen men against whatsoever temptations might assault them, to make them betake themselves to those unjustifiable shifts and unworthy artifices that promise greater advantages than ever men will attain by them;
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Ans. 1. If your Families be great, the greater cause have you to be careful to keep you in those lawful ways in which you may expect the blessing of God upon your self and yours;
Ans. 1. If your Families be great, the greater cause have you to be careful to keep you in those lawful ways in which you may expect the blessing of God upon your self and yours;
and draw down the effects of his displeasure upon your self and your Family? 2. God considers both the quantity of your Family, and their wants; their number and their necessities;
and draw down the effects of his displeasure upon your self and your Family? 2. God considers both the quantity of your Family, and their Wants; their number and their necessities;
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and will accordingly provide for them all, unless by your distrust and unbelief, or by your neglect to serve his Providence in the use of lawful means, you stand in your own light,
and will accordingly provide for them all, unless by your distrust and unbelief, or by your neglect to serve his Providence in the use of lawful means, you stand in your own Light,
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in which Judgments, whoever else escape, they will be sure to have their share, at least they have all reason to expect it, that have been partakers with others in such sins.
in which Judgments, whoever Else escape, they will be sure to have their share, At lest they have all reason to expect it, that have been partakers with Others in such Sins.
the multitude may mislead you, and draw you a••de out of the right way; else the Caution, Exod. 13.2. of not following a multitude to do evil, had been needless.
the multitude may mislead you, and draw you a••de out of the right Way; Else the Caution, Exod 13.2. of not following a multitude to do evil, had been needless.
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•f there be any Trade or Imployment unto which my evil is inseparably annexed, and which is utterly uncapable of being managed without such a sinful practice, that Trade or Imployment, whatsoever it be, is even for that very reason unlawful,
•f there be any Trade or Employment unto which my evil is inseparably annexed, and which is utterly uncapable of being managed without such a sinful practice, that Trade or Employment, whatsoever it be, is even for that very reason unlawful,
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All Lawful Employments are mens Vocations or Callings, as we usually term them, and that according to the Scripture, which so speaks of them. So 1. Cor. 7.20. Let every man abide in the same calling ▪ wherein he was called;
All Lawful Employments Are men's Vocations or Callings, as we usually term them, and that according to the Scripture, which so speaks of them. So 1. Cor. 7.20. Let every man abide in the same calling ▪ wherein he was called;
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2. God can also in an ordinary way of Providence so dispose of things, as a man shall get more by quitting and casting off all unlawful methods of gain,
2. God can also in an ordinary Way of Providence so dispose of things, as a man shall get more by quitting and casting off all unlawful methods of gain,
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For the more fairly and honestly any man deals, and the more strictly conscientious and exactly just he is in the whole managing of his Trade, the more Custom he is like to have, the more willingly will men deal with him,
For the more fairly and honestly any man deals, and the more strictly conscientious and exactly just he is in the Whole managing of his Trade, the more Custom he is like to have, the more willingly will men deal with him,
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To distrust God's Providence after all that he hath said and done to induce us to trust in him and depend on him, is no small aggravation of our sin.
To distrust God's Providence After all that he hath said and done to induce us to trust in him and depend on him, is no small aggravation of our since.
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Whither will not he run for help, that expects none from God? What execrable Wickedness may not the Devil hurry him into, upon the pretence of putting him upon expedients for relieving himself?
Whither will not he run for help, that expects none from God? What execrable Wickedness may not the devil hurry him into, upon the pretence of putting him upon expedients for relieving himself?
But here it may be Objected, That St. James saith, If we resist the Devil, he will flee from us, Jam. 4.7. I Answer, That we may not expect that he should presently flee from us, as soon as we begin to make resistance;
But Here it may be Objected, That Saint James Says, If we resist the devil, he will flee from us, Jam. 4.7. I Answer, That we may not expect that he should presently flee from us, as soon as we begin to make resistance;
But though Satan had been victoriously resisted by our Saviour in one temptation, yet this malicious and restless Adversary presently takes up another fiery Dart, and casts it at him.
But though Satan had been victoriously resisted by our Saviour in one temptation, yet this malicious and restless Adversary presently Takes up Another fiery Dart, and Cast it At him.
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(2) Another time when we are apt to grow secure, and insensible of our danger from Satan, is when Satan hath been for some considerable space of time chained up and restrained;
(2) another time when we Are apt to grow secure, and insensible of our danger from Satan, is when Satan hath been for Some considerable Molle of time chained up and restrained;
or when he hath found Imployment elsewhere, so as we have not been molested with those temptations with which some time formerly we have been upon all occasions pestered;
or when he hath found Employment elsewhere, so as we have not been molested with those temptations with which Some time formerly we have been upon all occasions pestered;
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Or it may be all this his forbearance of you is only that he may wait for a fitter opportunity to set upon you, where and when he may have greater advantage against you.
Or it may be all this his forbearance of you is only that he may wait for a fitter opportunity to Set upon you, where and when he may have greater advantage against you.
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You are not assaulted with those his temptations with which he heretofore perpetually followed you, and disquieted you, and therefore you think Satan hath left you;
You Are not assaulted with those his temptations with which he heretofore perpetually followed you, and disquieted you, and Therefore you think Satan hath left you;
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He is the great Master of the Art of tempting, and is perfectly acquainted with all imaginable stratagems by which Souls may be subverted and eternally ruined.
He is the great Master of the Art of tempting, and is perfectly acquainted with all imaginable stratagems by which Souls may be subverted and eternally ruined.
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How long soever you may have been freed from those temptations which were wont to create almost continual trouble unto you, never think your self out of danger as long as you have so subtil, malicious,
How long soever you may have been freed from those temptations which were wont to create almost continual trouble unto you, never think your self out of danger as long as you have so subtle, malicious,
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and especially in the hour of temptation their minds are so darkened, and there is such a mist cast before their eyes, that they can scarce discern any evil in them.
and especially in the hour of temptation their minds Are so darkened, and there is such a missed cast before their eyes, that they can scarce discern any evil in them.
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As long as tis thus with them, how is it possible that they should take up any firm and stedfast resolutions against them? But let them once be clearly and throughly convinced of the evil and sinfulness of them, it will then be more easy to bring the heart to take up peremptory and absolute resolutions against them.
As long as this thus with them, how is it possible that they should take up any firm and steadfast resolutions against them? But let them once be clearly and thoroughly convinced of the evil and sinfulness of them, it will then be more easy to bring the heart to take up peremptory and absolute resolutions against them.
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that all other evils, even the greatest and most formidable evils, are nothing in comparison of the evil of sin, which carries in it a direct opposition and contrariety to the Holy Law and Nature of God, that casts a man out of God's favour;
that all other evils, even the greatest and most formidable evils, Are nothing in comparison of the evil of since, which carries in it a Direct opposition and contrariety to the Holy Law and Nature of God, that Cast a man out of God's favour;
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but that he resolve against them with that firmness, stedfastness, and peremptoriness of resolution, that nothing in all the world shall ever prevail with him to go against his resolutions:
but that he resolve against them with that firmness, steadfastness, and peremptoriness of resolution, that nothing in all the world shall ever prevail with him to go against his resolutions:
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How miserably corrupt that People and Church were in our Saviour's time, sufficiently appears from those many woes denounced against the chief of them, Matt. 23. and yet still Jerusalem hath the stile of the Holy City; God had not yet cast them off;
How miserably corrupt that People and Church were in our Saviour's time, sufficiently appears from those many woes denounced against the chief of them, Matt. 23. and yet still Jerusalem hath the style of the Holy city; God had not yet cast them off;
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Though their spots and corruptions be great and soul, yet if he be pleased to bear with them, who is infinite in purity and holiness, I mean so far to bear with them,
Though their spots and corruptions be great and soul, yet if he be pleased to bear with them, who is infinite in purity and holiness, I mean so Far to bear with them,
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how much more should the Presence of the Great King of Heaven and Earth? Upon this account it is that the Psalmist saith, God is greatly to be feared in the assembly of the saints,
how much more should the Presence of the Great King of Heaven and Earth? Upon this account it is that the Psalmist Says, God is greatly to be feared in the assembly of the Saints,
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And why in the Assembly of his Saints more especially, but because he is there pleased to vouchsafe his special Presence? We read, Gen. 28. how much Jacob was affected with the apprehension of the Presence of God, who had in a Dream graciously revealed himself unto him.
And why in the Assembly of his Saints more especially, but Because he is there pleased to vouchsafe his special Presence? We read, Gen. 28. how much Jacob was affected with the apprehension of the Presence of God, who had in a Dream graciously revealed himself unto him.
When he awoke out of his Sleep with the Impressions of the Presence of God upon his heart, he said, Surely the Lord is in this place, and I knew it not.
When he awoke out of his Sleep with the Impressions of the Presence of God upon his heart, he said, Surely the Lord is in this place, and I knew it not.
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Were we all deeply affected with these awful apprehensions of God's Presence, when we assemble our selves in his House, we would demean our selves with more holy Reverence and Devotion than many of us do.
Were we all deeply affected with these awful apprehensions of God's Presence, when we assemble our selves in his House, we would demean our selves with more holy reverence and Devotion than many of us do.
That wicked and malicious Spirit hath still some evil intention and mischievous design, even when he persuades a man to do that which is not evil in it self;
That wicked and malicious Spirit hath still Some evil intention and mischievous Design, even when he persuades a man to do that which is not evil in it self;
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Now that Satan, God permitting it, can thus remove and transport the Bodies of men from one place to another, is a thing that cannot be questioned by any man that shall consider what power the Devil hath,
Now that Satan, God permitting it, can thus remove and transport the Bodies of men from one place to Another, is a thing that cannot be questioned by any man that shall Consider what power the devil hath,
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That he was permitted to offer far greater indignities to his Immaculate Soul, by assaulting it with those vile and horrid temptations mentioned in the Text;
That he was permitted to offer Far greater indignities to his Immaculate Soul, by assaulting it with those vile and horrid temptations mentioned in the Text;
we read that a Woman, a Daughter of Abraham, had been possessed with a Spirit of Infirmity eighteen years, whom Satan had so bound, that she was bowed together,
we read that a Woman, a Daughter of Abraham, had been possessed with a Spirit of Infirmity eighteen Years, whom Satan had so bound, that she was bowed together,
and that oft-times it had cast him into the fire, and into the waters, to destroy him, Mark 9.17, 18, 22. By these and divers other instances in the Gospel, it is apparent what power the Devil hath over the Bodies of men,
and that ofttimes it had cast him into the fire, and into the waters, to destroy him, Mark 9.17, 18, 22. By these and diverse other instances in the Gospel, it is apparent what power the devil hath over the Bodies of men,
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Which may be further confirmed from that remarkable instance thereof in Job, whom Satan smote with sore Boils from the sole of his Foot unto his Crown, Job 2.7.
Which may be further confirmed from that remarkable instance thereof in Job, whom Satan smote with soar Boils from the sole of his Foot unto his Crown, Job 2.7.
Behold he is in thy hand, said the Lord to him, but save his life, Job 2.6. He might smite him with sore Boils from the sole of his Foot unto his Crown;
Behold he is in thy hand, said the Lord to him, but save his life, Job 2.6. He might smite him with soar Boils from the sole of his Foot unto his Crown;
Of the restraints that are upon the Devil, and the limits within which he is confined as to the Exercise of his Power, we have abundant proof in the Evangelists.
Of the restraints that Are upon the devil, and the Limits within which he is confined as to the Exercise of his Power, we have abundant proof in the Evangelists.
and upon leave first obtained of him, Matt. 8.31. Much less can Satan take possession of men, or offer any violence to their Bodies without God's permission.
and upon leave First obtained of him, Matt. 8.31. Much less can Satan take possession of men, or offer any violence to their Bodies without God's permission.
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that though he could throw the possessed all along in the midst of the Company, yet he could not hurt him. So Mark 9. 18-24. though the Devil could most grievously handle the man's Son of whom he had gotten possession;
that though he could throw the possessed all along in the midst of the Company, yet he could not hurt him. So Mark 9. 18-24. though the devil could most grievously handle the Man's Son of whom he had got possession;
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or prejudice one Muscle, or Artery, or Sinew, or Ligament of the Body; as hath afterwards appeared when the Devil hath been compelled to quit his possession.
or prejudice one Muscle, or Artery, or Sinew, or Ligament of the Body; as hath afterwards appeared when the devil hath been compelled to quit his possession.
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Add hereunto, That how long soever the Devil hath kept possession of any person, or how many Devils soever have possessed the same person, at the Command of Christ they instantly come out, and leave the Possessed.
Add hereunto, That how long soever the devil hath kept possession of any person, or how many Devils soever have possessed the same person, At the Command of christ they instantly come out, and leave the Possessed.
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Christ's power over the Devils to restrain them at his pleasure, and to fix limits to their power, the Scripture represents to us when it saith, that he hath the Key of Hell, Rev. 1.18.
Christ's power over the Devils to restrain them At his pleasure, and to fix Limits to their power, the Scripture represents to us when it Says, that he hath the Key of Hell, Rev. 1.18.
and that he hath the Key of the Bottomless Pit, and a Chain in his hand with which he bound Satan, Rev. 20.1, 2. And thus I have shewed, That though the Devil hath a great deal of Power over the Bodies of Men,
and that he hath the Key of the Bottomless Pit, and a Chain in his hand with which he bound Satan, Rev. 20.1, 2. And thus I have showed, That though the devil hath a great deal of Power over the Bodies of Men,
Doth he at any time possess them? Doth he grievously afflict and torment them? Doth he pull and tear, wrest and distort them? Doth he bow them together,
Does he At any time possess them? Does he grievously afflict and torment them? Does he pull and tear, wrest and distorted them? Does he bow them together,
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as he did him whose Case is described, Mark 9.? In all this power that Satan exerciseth over the Bodies of any, consider still that he doth no more than what God permits him to do;
as he did him whose Case is described, Mark 9.? In all this power that Satan Exerciseth over the Bodies of any, Consider still that he does no more than what God permits him to do;
He, without whose permission Satan could have done nothing, can as easily chain him up and restrain him. One rebuke from his Mouth shall dispossess and drive him away;
He, without whose permission Satan could have done nothing, can as Easily chain him up and restrain him. One rebuke from his Mouth shall dispossess and drive him away;
Ʋse 2. Hath the Devil such power over the Bodies of Men, when God is pleased to permit him to make use of it? And doth God sometimes permit him to make use of his power over the Bodies of good Men as well as of others?
Ʋse 2. Hath the devil such power over the Bodies of Men, when God is pleased to permit him to make use of it? And does God sometime permit him to make use of his power over the Bodies of good Men as well as of Others?
This is a vain and groundless fancy of ignorant people, who are so far from having arrived at that strength of Faith which they glory in, that it may justly be questioned whether they have any faith at all? Whoever they be, are they stronger than Job? Are they privileged above Christ himself? It would better become the strongest to acknowledg their own weakness, to mind seriously that of the Apostle, Rom. 11.20. Be not high-minded, but fear;
This is a vain and groundless fancy of ignorant people, who Are so Far from having arrived At that strength of Faith which they glory in, that it may justly be questioned whither they have any faith At all? Whoever they be, Are they Stronger than Job? are they privileged above christ himself? It would better become the Strongest to acknowledge their own weakness, to mind seriously that of the Apostle, Rom. 11.20. Be not High-minded, but Fear;
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to be ever jealous of themselves, and watchful over their hearts, words, and ways, lest they should at any time provoke God to give Satan leave to use this power against them.
to be ever jealous of themselves, and watchful over their hearts, words, and ways, lest they should At any time provoke God to give Satan leave to use this power against them.
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To say nothing of Job against whom Satan had a large Commission, What think we of that Daughter of Abraham before mentioned, whom Christ loosed after Satan had bound her Eighteen years? What reason have we to question but that she was a good Woman,
To say nothing of Job against whom Satan had a large Commission, What think we of that Daughter of Abraham before mentioned, whom christ loosed After Satan had bound her Eighteen Years? What reason have we to question but that she was a good Woman,
Ʋse 3. Hath Satan such power over the Bodies of Men? Then let us with all thankfulness ever acknowledg the most gracious and powerful Providence of God, in that Satan is so much restrained,
Ʋse 3. Hath Satan such power over the Bodies of Men? Then let us with all thankfulness ever acknowledge the most gracious and powerful Providence of God, in that Satan is so much restrained,
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and the benefit which we receive by their Ministration, or for the security we have against the power and malice of Evil Angels, through God's most Wise, Powerful,
and the benefit which we receive by their Ministration, or for the security we have against the power and malice of Evil Angels, through God's most Wise, Powerful,
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Having set Christ on a Pinacle of the Temple, and thereby made way for the temptation, he saith unto him, If thou be the Son of God, cast thy self down:
Having Set christ on a Pinnacle of the Temple, and thereby made Way for the temptation, he Says unto him, If thou be the Son of God, cast thy self down:
yea, though he should not only neglect the means conducing to his safety, but needlesly and presumptuously run upon those dangers, which without a Miracle would certainly prove his destruction.
yea, though he should not only neglect the means conducing to his safety, but needlessly and presumptuously run upon those dangers, which without a Miracle would Certainly prove his destruction.
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2. One who can make use of all manner of disguises, and turn himself into all shapes to beguile and draw us into Sin. One who can make his advantages of our Gifts,
2. One who can make use of all manner of disguises, and turn himself into all shapes to beguile and draw us into Sin. One who can make his advantages of our Gifts,
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Whereas the Devil here a Second time endeavours to move Christ to give a demonstration of his being the Son of God, by casting himself down without hurt from a Pinacle of the Temple, as before he had moved him to make proof thereof by turning stones into bread;
Whereas the devil Here a Second time endeavours to move christ to give a demonstration of his being the Son of God, by casting himself down without hurt from a Pinnacle of the Temple, as before he had moved him to make proof thereof by turning stones into bred;
And this resolution and obstinacy we should the rather oppose against Satan's importunity, because the Devil never useth greater importunity in urging his temptations,
And this resolution and obstinacy we should the rather oppose against Satan's importunity, Because the devil never uses greater importunity in urging his temptations,
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Now where the danger of being overcome is so great, and the consequence of being overcome is so sad, What resolution or obstinacy in refusing to yield to temptation, can be too great? If a man should urge you with never so much importunity to throw your self headlong over some steep Precipice,
Now where the danger of being overcome is so great, and the consequence of being overcome is so sad, What resolution or obstinacy in refusing to yield to temptation, can be too great? If a man should urge you with never so much importunity to throw your self headlong over Some steep Precipice,
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And why then should not your resistance be much more resolute and obstinate when you are tempted to sin, where your compliance doth not only threaten the destruction of the Body,
And why then should not your resistance be much more resolute and obstinate when you Are tempted to since, where your compliance does not only threaten the destruction of the Body,
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but of the Soul also, and not the Temporal, but the Eternal destruction thereof? Ah weak and foolish Creatures that we are, who are so yielding and pliable;
but of the Soul also, and not the Temporal, but the Eternal destruction thereof? Ah weak and foolish Creatures that we Are, who Are so yielding and pliable;
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That how much earnestness and importunity soever the Devil useth in pressing his temptations, he can only persuade us, he cannot compel us to comply with his motions and suggestions:
That how much earnestness and importunity soever the devil uses in pressing his temptations, he can only persuade us, he cannot compel us to comply with his motions and suggestions:
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Had it not been for the wickedness of your own heart, and the sinful propension of your own Will to what is evil, Satan's temptations could never have prevailed over you.
Had it not been for the wickedness of your own heart, and the sinful propension of your own Will to what is evil, Satan's temptations could never have prevailed over you.
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so making use of the persuasion and confidence which he had of his interest in God as his Father, to induce him to cast himself down presumptuously from the Pinacle of the Temple,
so making use of the persuasion and confidence which he had of his Interest in God as his Father, to induce him to cast himself down presumptuously from the Pinnacle of the Temple,
Thus he often thrusts men on to run upon dangers without a call, and to hazard themselves rashly and unwarrantably, bearing them in hand that God will preserve them.
Thus he often thrusts men on to run upon dangers without a call, and to hazard themselves rashly and unwarrantably, bearing them in hand that God will preserve them.
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Wherefore if the Devil doth acquaint himself with the Scriptures, to wield and manage them against us, it concerns us to be acquainted with them, to make use of them in our own defence.
Wherefore if the devil does acquaint himself with the Scriptures, to wield and manage them against us, it concerns us to be acquainted with them, to make use of them in our own defence.
Notorious Deceivers and Blasphemous Hereticks can urge Scriptures, and pretend to greater Light, and higher degrees of Sanctity than others have attained;
Notorious Deceivers and Blasphemous Heretics can urge Scriptures, and pretend to greater Light, and higher Degrees of Sanctity than Others have attained;
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Of this we have had too much experience amongst our selves, as also of the fickleness and instability of many in all places who have been drawn aside and seduced into dark and slippery ways by these deceitful Workers,
Of this we have had too much experience among our selves, as also of the fickleness and instability of many in all places who have been drawn aside and seduced into dark and slippery ways by these deceitful Workers,
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That great circumspection and wariness in this matter is necessary, the Apostle St. Paul gives us to understand, requiring us to prove all things, but to hold fast that which is good, 1 Thess. 5.21.
That great circumspection and wariness in this matter is necessary, the Apostle Saint Paul gives us to understand, requiring us to prove all things, but to hold fast that which is good, 1 Thess 5.21.
And as it concerns us to be careful that we do not too hastily entertain whatever comes recommended to us by the allegation of Scripture for the countenancing of it, when we converse with others;
And as it concerns us to be careful that we do not too hastily entertain whatever comes recommended to us by the allegation of Scripture for the countenancing of it, when we converse with Others;
In our retirements many things may come into our Minds, or be offered to our Thoughts and Meditations, together with some Scripture for the confirmation of them, which yet we must not without any further deliberation or enquiry presently receive for Truths,
In our retirements many things may come into our Minds, or be offered to our Thoughts and Meditations, together with Some Scripture for the confirmation of them, which yet we must not without any further deliberation or enquiry presently receive for Truths,
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If they be not, if the things proposed to be believed or put in practice be such as cross the general course, the plain and constant Doctrine of the Holy Scriptures;
If they be not, if the things proposed to be believed or put in practice be such as cross the general course, the plain and constant Doctrine of the Holy Scriptures;
then are you to conclude, that they cannot be of God, and therefore that they ought to have no reception or entertainment with you, notwithstanding all that is alledged to gain credit to them.
then Are you to conclude, that they cannot be of God, and Therefore that they ought to have no reception or entertainment with you, notwithstanding all that is alleged to gain credit to them.
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But whatever be the meaning of dark and difficult Scriptures, this we may take for a certain rule which cannot fail us, That they must not, they cannot be so understood or interpreted as to contradict the plain, frequent,
But whatever be the meaning of dark and difficult Scriptures, this we may take for a certain Rule which cannot fail us, That they must not, they cannot be so understood or interpreted as to contradict the plain, frequent,
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yet not only learned men, but all men that have but any ordinary acquaintance with the Scriptures, may certainly determine negatively what the meaning of them is not;
yet not only learned men, but all men that have but any ordinary acquaintance with the Scriptures, may Certainly determine negatively what the meaning of them is not;
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that is to say, that no such sense or meaning can be fastened on them, or intended by them, as is contrary to the sense of many other plain Scriptures.
that is to say, that no such sense or meaning can be fastened on them, or intended by them, as is contrary to the sense of many other plain Scriptures.
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This trick the Devil made use of in alledging the Portion of Scripture here mentioned by which he enforceth his temptation, as we shall see afterwards.
This trick the devil made use of in alleging the Portion of Scripture Here mentioned by which he enforceth his temptation, as we shall see afterwards.
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And so I come to consider that Portion of Scripture which Satan here alledgeth to persuade our Saviour to cast himself down from the Pinacle of the Temple.
And so I come to Consider that Portion of Scripture which Satan Here allegeth to persuade our Saviour to cast himself down from the Pinnacle of the Temple.
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The words are a most excellent and comfortable promise concerning the preservation and safety of God's People, such as dwell in the secret place of the most High,
The words Are a most excellent and comfortable promise Concerning the preservation and safety of God's People, such as dwell in the secret place of the most High,
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as they are described, v. 1. This excellent Promise made to safeguard and secure God's Children from danger, the Devil abuseth, to prevail with Christ to run upon his own destruction. Whence we may observe,
as they Are described, v. 1. This excellent Promise made to safeguard and secure God's Children from danger, the devil abuseth, to prevail with christ to run upon his own destruction. Whence we may observe,
That there is no part of the Word of God so excellent and comfortable, but the Devil knows how to abuse it to the most horrid and prodigious ends and purposes.
That there is no part of the Word of God so excellent and comfortable, but the devil knows how to abuse it to the most horrid and prodigious ends and Purposes.
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and whose Souls are deeply affected with the sense of God's Wrath, and who are upon that account amazed and terrified, he so manageth the matter, that the most sweet and comfortable Promises, the most rich and soveraign Cordials that the Word of God affords, rather increase their perplexity,
and whose Souls Are deeply affected with the sense of God's Wrath, and who Are upon that account amazed and terrified, he so manageth the matter, that the most sweet and comfortable Promises, the most rich and sovereign Cordials that the Word of God affords, rather increase their perplexity,
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and heighten their terrors, than mitigate or allay their troubles. For the Devil tells them, These indeed are excellent things which God hath prepared for, and promised to his;
and heighten their terrors, than mitigate or allay their Troubles. For the devil tells them, These indeed Are excellent things which God hath prepared for, and promised to his;
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The irrecoverable loss of these excellent things will add to your everlasting torment, while you shall with unspeakable anguish still recount what others enjoy,
The irrecoverable loss of these excellent things will add to your everlasting torment, while you shall with unspeakable anguish still recount what Others enjoy,
Thus again the Devil makes use of those large, full, and comfortable Declarations and Discoveries which God hath in his Word made of his Merciful and Gracious Disposition, of his Infinite Goodness,
Thus again the devil makes use of those large, full, and comfortable Declarations and Discoveries which God hath in his Word made of his Merciful and Gracious Disposition, of his Infinite goodness,
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these gracious declarations and discoveries, I say, the Devil makes use of to encourage wicked and ungodly men to go on still in their trespasses, presuming upon mercy at last when they have run out their race in Sin,
these gracious declarations and discoveries, I say, the devil makes use of to encourage wicked and ungodly men to go on still in their Trespasses, presuming upon mercy At last when they have run out their raze in since,
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The persons with whom he deals, have that esteem and reverence for the Scriptures, that nothing more easily prevails with them than what is backed with the Authority of them.
The Persons with whom he deals, have that esteem and Reverence for the Scriptures, that nothing more Easily prevails with them than what is backed with the authority of them.
2. They also are more especially concern'd above others to be watchful that Satan mislead them not by the abuse of Scripture, who though they have good Affections,
2. They also Are more especially concerned above Others to be watchful that Satan mislead them not by the abuse of Scripture, who though they have good Affections,
These in respect of their Love to, and their esteem of the Word, are very ready to listen to any thing that seems to have the Authority of Scripture to countenance it;
These in respect of their Love to, and their esteem of the Word, Are very ready to listen to any thing that seems to have the authority of Scripture to countenance it;
3. They are concerned to be watchful above others, that Satan mislead them not by the abuse of Scripture, who are puffed up with an high conceit of their own knowledg in spiritual things,
3. They Are concerned to be watchful above Others, that Satan mislead them not by the abuse of Scripture, who Are puffed up with an high conceit of their own knowledge in spiritual things,
4. They are concerned to be watchful above others, that Satan impose not upon them by the abuse of Scripture, who naturally affect Novelties in sacred things,
4. They Are concerned to be watchful above Others, that Satan impose not upon them by the abuse of Scripture, who naturally affect Novelties in sacred things,
5. They are concerned above others to be watchful that Satan impose not on them by the abuse of Scriptures, who for the present walk in darkness and see no light;
5. They Are concerned above Others to be watchful that Satan impose not on them by the abuse of Scriptures, who for the present walk in darkness and see no Light;
Who shall dwell with the devouring fire? Who shall dwell with everlasting burnings? These poor distressed Souls are ready to lay hold of all Scriptures that have matter of terror in them,
Who shall dwell with the devouring fire? Who shall dwell with everlasting burnings? These poor distressed Souls Are ready to lay hold of all Scriptures that have matter of terror in them,
'Tis therefore a great advantage which the Devil hath against these disconsolate and dejected persons, that he cannot be more ready to offer any thing from Scripture misapplied, that may increase and aggravate their trouble,
It's Therefore a great advantage which the devil hath against these disconsolate and dejected Persons, that he cannot be more ready to offer any thing from Scripture misapplied, that may increase and aggravate their trouble,
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6. It concerns them also to be watchful above others, that Satan impose not upon them by the abuse of Scripture, who find themselves strongly inclined and bent to do any thing concerning the Lawfulness whereof they are not satisfied.
6. It concerns them also to be watchful above Others, that Satan impose not upon them by the abuse of Scripture, who find themselves strongly inclined and bent to do any thing Concerning the Lawfulness whereof they Are not satisfied.
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These persons while they are yet consulting and deliberating what they should do, will be very glad of any slender encouragement from Scripture to do what they have a mind to do;
These Persons while they Are yet consulting and deliberating what they should do, will be very glad of any slender encouragement from Scripture to do what they have a mind to do;
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which even invites the Devil to abuse them by offering any thing from Scripture, however wrested and misunderstood, that may carry any shew or colour of an Argument, to prove that to be lawful which they are willing and earnestly desirous should so be.
which even invites the devil to abuse them by offering any thing from Scripture, however wrested and misunderstood, that may carry any show or colour of an Argument, to prove that to be lawful which they Are willing and earnestly desirous should so be.
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'Tis no hard matter to find out some Scripture or other which shall serve the Devil's turn, to make a man believe that which he hath a mind to believe.
It's no hard matter to find out Some Scripture or other which shall serve the Devil's turn, to make a man believe that which he hath a mind to believe.
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and misapply all Scriptures to the increasing of their own troubles, and to the confirming of themselves in that black and dismal opinion of their forlorn condition which their dark spirits are possessed with.
and misapply all Scriptures to the increasing of their own Troubles, and to the confirming of themselves in that black and dismal opinion of their forlorn condition which their dark spirits Are possessed with.
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The afflicted and disconsolate Soul sometimes refuseth to be comforted, as the Psalmist complains, Psal. 77.2. A man shuts his heart against those things that should minister relief unto him, and thrusts away from himself those comforts that are offered.
The afflicted and disconsolate Soul sometime Refuseth to be comforted, as the Psalmist complains, Psalm 77.2. A man shuts his heart against those things that should minister relief unto him, and thrusts away from himself those comforts that Are offered.
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And he disputes and reasons against whatsoever is said to shew, That those Scriptures with which he terrifieth himself, are misunderstood, or misapplied:
And he disputes and Reasons against whatsoever is said to show, That those Scriptures with which he terrifieth himself, Are misunderstood, or misapplied:
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and take the ready course for hardening them in their sins, to their destruction. These must know, that the threatnings, the severest threatnings in the Word, belong to them,
and take the ready course for hardening them in their Sins, to their destruction. These must know, that the threatenings, the Severest threatenings in the Word, belong to them,
2. They also are guilty of imitating this wicked practice of Satan, and write after the Copy which he, in abusing and misapplying Scriptures, hath set them, who being in a state of unbelief and impenitency,
2. They also Are guilty of imitating this wicked practice of Satan, and write After the Copy which he, in abusing and misapplying Scriptures, hath Set them, who being in a state of unbelief and impenitency,
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as all impenitent Sinners, all wicked and ungodly men are? Whatsoever Peace or Comfort these, by the misapplication of Promises, may speak to themselves, God speaks none to them.
as all impenitent Sinners, all wicked and ungodly men Are? Whatsoever Peace or Comfort these, by the misapplication of Promises, may speak to themselves, God speaks none to them.
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There is no peace to the wicked, saith my God, Isa. 57.21. 3. They also imitate Satan, who plead the Scriptures for the justification of themselves in any sinful practice.
There is no peace to the wicked, Says my God, Isaiah 57.21. 3. They also imitate Satan, who plead the Scriptures for the justification of themselves in any sinful practice.
but take liberty to allow themselves in some sins which they account small and inconsiderable, will for their excuse be ready to plead that of Solomon, Eccles. 7.16.
but take liberty to allow themselves in Some Sins which they account small and inconsiderable, will for their excuse be ready to plead that of Solomon, Eccles. 7.16.
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Be not righteous overmuch. As if his cautioning men against needless scrupulosity in things which may be done without sin, did warrant a man to allow himself in any thing,
Be not righteous overmuch. As if his cautioning men against needless scrupulosity in things which may be done without since, did warrant a man to allow himself in any thing,
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So they who indulge themselves in excess, will in justification of their intemperate abuse of the Creatures, plead the Counsel of St. Paul unto Timothy, 1 Tim. 5.23. Drink no longer water, but use a little wine.
So they who indulge themselves in excess, will in justification of their intemperate abuse of the Creatures, plead the Counsel of Saint Paul unto Timothy, 1 Tim. 5.23. Drink no longer water, but use a little wine.
and unwarrantable Artifices for improving their Estates, under a pretence of making provision for their Families and Relations, in justification of their unlawful Practices, urge that of the Apostle, 1 Tim. 5.8.
and unwarrantable Artifices for improving their Estates, under a pretence of making provision for their Families and Relations, in justification of their unlawful Practices, urge that of the Apostle, 1 Tim. 5.8.
As if the Apostle thereby gave men encouragement to provide for their Families by rapine, violence, oppression, fraudulent and injurious dealing, and any how.
As if the Apostle thereby gave men encouragement to provide for their Families by rapine, violence, oppression, fraudulent and injurious dealing, and any how.
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The Arians, Samosatenians, Eutychians, Sabellians, Macedonians, Photinians, Socinians, and the whole Herd of all sorts of Hereticks, alledg Scripture for what they hold,
The Arians, Samosatenians, Eutychians, Sabellians, Macedonians, Photinians, socinians, and the Whole Heard of all sorts of Heretics, allege Scripture for what they hold,
and pretend to make it the bottom and foundation of their Belief, even in those things that are most contrary to the Scriptures rightly understood, and duly applied.
and pretend to make it the bottom and Foundation of their Belief, even in those things that Are most contrary to the Scriptures rightly understood, and duly applied.
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And so much concerning that Observation, That the Devil knows how to abuse the most excellent and comfortable Scriptures to the most horrid and prodigious ends and purposes.
And so much Concerning that Observation, That the devil knows how to abuse the most excellent and comfortable Scriptures to the most horrid and prodigious ends and Purposes.
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Now concerning his notorious abuse of the particular Scripture here by him cited, there remains only one thing more to be spoken to, which also I have pointed at before;
Now Concerning his notorious abuse of the particular Scripture Here by him cited, there remains only one thing more to be spoken to, which also I have pointed At before;
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In so doing, he should have gone out of his way, and consequently he should also have deprived himself of the safeguard and protection of the Angels in that place promised.
In so doing, he should have gone out of his Way, and consequently he should also have deprived himself of the safeguard and protection of the Angels in that place promised.
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The safeguard of Angels is promised unto God's Children, but 'tis no longer to be expected or relied on than they keep themselves within the bounds of their Duty.
The safeguard of Angels is promised unto God's Children, but it's no longer to be expected or relied on than they keep themselves within the bounds of their Duty.
If they take liberty to go astray, to range, and rove up and down at pleasure, turning aside into every by-path they meet with, they must know, they do it at their own peril;
If they take liberty to go astray, to range, and rove up and down At pleasure, turning aside into every bypath they meet with, they must know, they do it At their own peril;
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yet for the strengthning of their weak Faith, and the more to encourage them to depend on him for protection, he hath also been graciously pleased to declare, that he employs his Angels to take care of them, and preserve them.
yet for the strengthening of their weak Faith, and the more to encourage them to depend on him for protection, he hath also been graciously pleased to declare, that he employs his Angels to take care of them, and preserve them.
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in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. And so Psalm 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Thus, Matth. 18.10. our Saviour speaking of God's care of the preservation of little ones, and the provision he hath made for their safety, saith, Their Angels do always behold the face of my father which is in heaven.
in their hands they shall bear thee up, lest At any time thou dash thy foot against a stone. And so Psalm 34.7. The Angel of the Lord encampeth round about them that Fear him, and Delivereth them. Thus, Matthew 18.10. our Saviour speaking of God's care of the preservation of little ones, and the provision he hath made for their safety, Says, Their Angels do always behold the face of my father which is in heaven.
Hence it is that in the Book of the Revelations of St. John, which contains a Prophecy of the Future State of the Church to the end of the World, the Angels are, upon all occasions, brought in as the great Instruments, whose Ministration God is pleased to make use of for the good of his Church,
Hence it is that in the Book of the Revelations of Saint John, which contains a Prophecy of the Future State of the Church to the end of the World, the Angels Are, upon all occasions, brought in as the great Instruments, whose Ministration God is pleased to make use of for the good of his Church,
That God is pleased to employ his Angels for the good of his people, and particularly for their preservation in times of danger, needs not any further proof,
That God is pleased to employ his Angels for the good of his people, and particularly for their preservation in times of danger, needs not any further proof,
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for the better understanding of that Scripture, and then to make Application. Quest. 1. To whom is this promise of the safeguard and protection of Angels made;
for the better understanding of that Scripture, and then to make Application. Quest. 1. To whom is this promise of the safeguard and protection of Angels made;
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He is their dwelling-place, where they may be safe from whatever evils may threaten them. This sense of the first Verse is more plainly expressed in the second Verse;
He is their dwelling-place, where they may be safe from whatever evils may threaten them. This sense of the First Verse is more plainly expressed in the second Verse;
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So again, in the place beforementioned, Heb. 1.14. the Angels are said to be ministring Spirits, sent forth to minister for those that shall be Heirs of Salvation;
So again, in the place beforementioned, Hebrew 1.14. the Angels Are said to be ministering Spirits, sent forth to minister for those that shall be Heirs of Salvation;
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so I know nothing to the contrary but that he may sometimes imploy his Angels to safeguard and protect them, especially when in their safety the safety of his own People is highly concerned,
so I know nothing to the contrary but that he may sometime employ his Angels to safeguard and Pact them, especially when in their safety the safety of his own People is highly concerned,
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or when he intends to make them eminent Instruments of good to his People. But though God may sometimes imploy his Angels to preserve them in their dangers;
or when he intends to make them eminent Instruments of good to his People. But though God may sometime employ his Angels to preserve them in their dangers;
And therefore whatsoever the dangers of a wicked man may be, or how much soever he may at any time stand in need of the safeguard of Angels, he cannot either rest on,
And Therefore whatsoever the dangers of a wicked man may be, or how much soever he may At any time stand in need of the safeguard of Angels, he cannot either rest on,
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2. All those other ways, which beside the ordinary ways of his particular Calling, a man is upon any special occasion, any just and lawful occasion, ingaged in.
2. All those other ways, which beside the ordinary ways of his particular Calling, a man is upon any special occasion, any just and lawful occasion, engaged in.
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Quest. 3. How far may the safeguard and protection of Angels be expected by a good man that is careful to keep himself in these his ways? Is a man by virtue of this promise, absolutely and universally secured against miscarrying,
Quest. 3. How Far may the safeguard and protection of Angels be expected by a good man that is careful to keep himself in these his ways? Is a man by virtue of this promise, absolutely and universally secured against miscarrying,
but that still God reserves a liberty to himself to deal otherwise with his Servants than the Letter of this Promise seems to import, where and when to his Wisdom it shall seem good.
but that still God reserves a liberty to himself to deal otherwise with his Servants than the letter of this Promise seems to import, where and when to his Wisdom it shall seem good.
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A man that is required to serve his Prince in a just and a lawful War for the defence of his Country, hath as good a call to that undertaking as can possibly be;
A man that is required to serve his Prince in a just and a lawful War for the defence of his Country, hath as good a call to that undertaking as can possibly be;
but that a man may sometimes miscarry in it, notwithstanding all the security that the promise of the safeguard and protection of the Angels gives him.
but that a man may sometime miscarry in it, notwithstanding all the security that the promise of the safeguard and protection of the Angels gives him.
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But you will say, What then is there in this Privilege, that a good man hath the protection of Angels to keep him in all his ways? What doth the Promise avail him,
But you will say, What then is there in this Privilege, that a good man hath the protection of Angels to keep him in all his ways? What does the Promise avail him,
You may as well ask, What there is in any Promise which God hath made concerning Temporal things? Will you say, that it had been as good that no such Promises had ever been made,
You may as well ask, What there is in any Promise which God hath made Concerning Temporal things? Will you say, that it had been as good that no such Promises had ever been made,
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because notwithstanding them, God reserves to himself a liberty in some cases of dealing otherwise with his Children? Is it nothing worth to be assured of the safeguard and protection of Angels, to preserve you in all your ways,
Because notwithstanding them, God reserves to himself a liberty in Some cases of dealing otherwise with his Children? Is it nothing worth to be assured of the safeguard and protection of Angels, to preserve you in all your ways,
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Now tho you never travel but upon very just and necessary occasions, What if some time or other it should seem good unto God that you should take a dangerous Fall from your Horse to the breaking of a Limb,
Now though you never travel but upon very just and necessary occasions, What if Some time or other it should seem good unto God that you should take a dangerous Fallen from your Horse to the breaking of a Limb,
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or the bruising of your Body, so as your Life is thereby endangered? Is it nothing in your account that you have been preserved in a hundred other Journies,
or the bruising of your Body, so as your Life is thereby endangered? Is it nothing in your account that you have been preserved in a hundred other Journeys,
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and Highway-Robbers, and the like, Is there nothing in the promise of God that hath so often and so many ways preserved you? Yea, that hath perhaps secured you from a hundred dangers more that you never took notice of? And again,
and Highway-Robbers, and the like, Is there nothing in the promise of God that hath so often and so many ways preserved you? Yea, that hath perhaps secured you from a hundred dangers more that you never took notice of? And again,
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4. To make you more sensible of, and thankful for all your former Preservations, which perhaps you took little notice of, much less were duly thankful for. Or,
4. To make you more sensible of, and thankful for all your former Preservations, which perhaps you took little notice of, much less were duly thankful for. Or,
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But suppose you lose your Life by your Fall, and the Angels that attended you carry your Soul to Heaven, is it not your gain? Is not that Office of the Angels much better to a man,
But suppose you loose your Life by your Fallen, and the Angels that attended you carry your Soul to Heaven, is it not your gain? Is not that Office of the Angels much better to a man,
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yet is every good man secured from perishing, and everlastingly miscarrying by suffering. Now it remains that I make some Application of what hath been said.
yet is every good man secured from perishing, and everlastingly miscarrying by suffering. Now it remains that I make Some Application of what hath been said.
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What an Honour then is it to weak and sinful men, that are subject to a thousand dangers and casualties, to be continually fafeguarded and protected by Angels,
What an Honour then is it to weak and sinful men, that Are Subject to a thousand dangers and casualties, to be continually fafeguarded and protected by Angels,
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unto whom God hath assigned that employment, and charged them to attend it! The Blessed Angels are the most noble and excellent Creatures in the whole Creation.
unto whom God hath assigned that employment, and charged them to attend it! The Blessed Angels Are the most noble and excellent Creatures in the Whole Creation.
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The greatest Potentates, Princes, or Emperors in the World, what are they in comparison of the Angels? They are indued with all manner of Perfections and Excellencies sutable to the high dignity of their Natures,
The greatest Potentates, Princes, or Emperor's in the World, what Are they in comparison of the Angels? They Are endued with all manner of Perfections and Excellencies suitable to the high dignity of their Nature's,
and that eminent rank which advanceth them far above all the Creatures in the visible or invisible World, (the human nature of Christ only excepted) Eph. 1.20, 21. Besides, these Glorious Spirits are God's own immediate Retinue, that have the happiness to behold his Face always, Mat. 18.10. and to stand before him, and minister to him continually, Dan. 7.10. (2.) 'Tis a great security to them to be so guarded;
and that eminent rank which Advanceth them Far above all the Creatures in the visible or invisible World, (the human nature of christ only excepted) Ephesians 1.20, 21. Beside, these Glorious Spirits Are God's own immediate Retinue, that have the happiness to behold his Face always, Mathew 18.10. and to stand before him, and minister to him continually, Dan. 7.10. (2.) It's a great security to them to be so guarded;
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for such is the knowledg and strength of Angels, and such their faithfulness in the discharge of the trust committed to them, that nothing more can be desied in order to our safety,
for such is the knowledge and strength of Angels, and such their faithfulness in the discharge of the trust committed to them, that nothing more can be desied in order to our safety,
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and preserve us in all our ways, how can we be thankful enough to God for this high favour and singular dignation? And yet 'tis much to be feared that few of God's Children have ever been in any measure duly affected with,
and preserve us in all our ways, how can we be thankful enough to God for this high favour and singular dignation? And yet it's much to be feared that few of God's Children have ever been in any measure duly affected with,
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2. Hath God been pleased to give his Angels charge over his People, to keep and preserve them in all their ways? This then may encourage them to trust in God at all times, even in the greatest dangers;
2. Hath God been pleased to give his Angels charge over his People, to keep and preserve them in all their ways? This then may encourage them to trust in God At all times, even in the greatest dangers;
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yet having the Angels of God present with us to protect us, we may say with David, Psal. 3.6. I will not be afraid of ten thousands of People that should set themselves against me round about. We read Isa. 37.36. that one Angel could do more for God's People, than an Army of a hundred fourscore and five thousand could do against them.
yet having the Angels of God present with us to Pact us, we may say with David, Psalm 3.6. I will not be afraid of ten thousands of People that should Set themselves against me round about. We read Isaiah 37.36. that one Angel could do more for God's People, than an Army of a hundred fourscore and five thousand could do against them.
3. Are Angels, those Excellent Creatures, those Glorious Spirits, in obedience to God's Command, and the charge that he hath given them, willing to stoop so low as to watch over,
3. are Angels, those Excellent Creatures, those Glorious Spirits, in Obedience to God's Command, and the charge that he hath given them, willing to stoop so low as to watch over,
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and take care of such poor and vile Creatures as sinful men, dust and ashes, are in comparison of themselves? How ready and willing then should we be to stoop to the performance of the meanest offices of love to any that may stand in need of our help,
and take care of such poor and vile Creatures as sinful men, dust and Ashes, Are in comparison of themselves? How ready and willing then should we be to stoop to the performance of the Meanest Offices of love to any that may stand in need of our help,
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and how mean soever the services are in which we are helpful to them, our condescension therein is nothing in comparison of the condescension of the Angels to do us good.
and how mean soever the services Are in which we Are helpful to them, our condescension therein is nothing in comparison of the condescension of the Angels to do us good.
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how much more should the Presence of the Holy Angels, those pure and spotless Creatures, that cannot endure to behold our sinful Excesses and Miscarriages! In 1 Cor. 11.10. the Apostle persuading Christians, and especially Women, to a becoming and modest carriage, and demeanor of themselves in the Assemblies of God's People, saith;
how much more should the Presence of the Holy Angels, those pure and spotless Creatures, that cannot endure to behold our sinful Excesses and Miscarriages! In 1 Cor. 11.10. the Apostle persuading Christians, and especially Women, to a becoming and modest carriage, and demeanour of themselves in the Assemblies of God's People, Says;
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That is, according to the interpretation of Learned men, she ought to have a vail or covering on her Head, which the Apostle calls by the name of Power, because 'tis a sign of the Man's power over her, the sign being put for the thing signified.
That is, according to the Interpretation of Learned men, she ought to have a Vail or covering on her Head, which the Apostle calls by the name of Power, Because it's a Signen of the Man's power over her, the Signen being put for the thing signified.
So then if the consideration of God's Presence will not prevail with them so far as to make them attire themselves modestly, and demean themselves reverently;
So then if the consideration of God's Presence will not prevail with them so Far as to make them attire themselves modestly, and demean themselves reverently;
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5. Are all God's Children under the safeguard and protection of the Holy Angels? are the Angels charged to keep them in all their ways? Then let wicked men take heed how they attempt to wrong or injure them:
5. are all God's Children under the safeguard and protection of the Holy Angels? Are the Angels charged to keep them in all their ways? Then let wicked men take heed how they attempt to wrong or injure them:
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This Argument our Saviour made use of when he would caution men against despising little ones, Mat. 18.10. Take heed that ye despise not one of these little ones;
This Argument our Saviour made use of when he would caution men against despising little ones, Mathew 18.10. Take heed that you despise not one of these little ones;
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6. Are the blessed Angels charged to keep God's People in all their ways? As there is occasion, doth God send forth some of these Ministring Spirits to safeguard and protect them? Then let this, amongst other things, stir up such as are yet in ways of Enmity and Rebellion against God, to labour to make their peace with him, that so God being their Friend, they may come to be under the care and protection of his Angels.
6. are the blessed Angels charged to keep God's People in all their ways? As there is occasion, does God send forth Some of these Ministering Spirits to safeguard and Pact them? Then let this, among other things, stir up such as Are yet in ways of Enmity and Rebellion against God, to labour to make their peace with him, that so God being their Friend, they may come to be under the care and protection of his Angels.
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Here first we may observe, That whereas our Saviour might have excepted against Satan's allegation of the passage out of Psal. 91. now last insisted on;
Here First we may observe, That whereas our Saviour might have excepted against Satan's allegation of the passage out of Psalm 91. now last insisted on;
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but let us presently run to God's Armory, the Holy Scriptures, and take thence such Weapons as are sittest for the present use we are to make of them.
but let us presently run to God's Armoury, the Holy Scriptures, and take thence such Weapons as Are Sittest for the present use we Are to make of them.
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and compleatly furnished with those passages of Scripture that we most need, and which we find will be of most advantage to us in respect of the frequent occasions we shall have of imploying them, and making use of them. More plainly;
and completely furnished with those passages of Scripture that we most need, and which we find will be of most advantage to us in respect of the frequent occasions we shall have of employing them, and making use of them. More plainly;
must we therefore lose a most sweet and comfortable Promise, and blot it out of our Bibles? After this rate it would be in the power of the Devil to deprive us of all the Holy Scriptures, by abusing one part after another, till no part remained.
must we Therefore loose a most sweet and comfortable Promise, and blot it out of our Bibles? After this rate it would be in the power of the devil to deprive us of all the Holy Scriptures, by abusing one part After Another, till no part remained.
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So, what if Idolaters and Superstitious people abuse the Scriptures, and many Passages of Publick Liturgies agreeable to Scripture, by taking them into the Mass-Book,
So, what if Idolaters and Superstitious people abuse the Scriptures, and many Passages of Public Liturgies agreeable to Scripture, by taking them into the Mass-Book,
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and making use of them in their Idolatrous Worship, are these things by their horrid abuses of them made uncapable of being made use of without Sin? Have they by that abuse contracted such pollution and defilement,
and making use of them in their Idolatrous Worship, Are these things by their horrid Abuses of them made uncapable of being made use of without since? Have they by that abuse contracted such pollution and defilement,
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I shall both illustrate and prove this by what the Apostle determines concerning Meats offered to Idols, about which there were some scruples among Christians in the Primitive Church.
I shall both illustrate and prove this by what the Apostle determines Concerning Meats offered to Idols, about which there were Some scruples among Christians in the Primitive Church.
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But St. Paul states the matter far otherwise; In 1 Cor. 10.25. he bids them eat whatever is sold in the Shambles, asking no question for conscience sake;
But Saint Paul states the matter Far otherwise; In 1 Cor. 10.25. he bids them eat whatever is sold in the Shambles, asking no question for conscience sake;
And then v. 30. he adds, If I by grace be a partaker, why am I evil-spoken of for that for which I give thanks? And in the same manner he states the Controversy in 1 Cor. 8.4. where he saith, That an Idol is nothing;
And then v. 30. he adds, If I by grace be a partaker, why am I evil-spoken of for that for which I give thanks? And in the same manner he states the Controversy in 1 Cor. 8.4. where he Says, That an Idol is nothing;
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So then from the whole of the Apostle's Discourse 'tis evident, That the abuse of a thing to Superstitious and Idolatrous purposes, doth not render the use of it unlawful;
So then from the Whole of the Apostle's Discourse it's evident, That the abuse of a thing to Superstitious and Idolatrous Purposes, does not render the use of it unlawful;
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How they tempted him in Massah, we read, Exod. 17.1, 2, 7. There 'tis recorded, That the People being distressed for want of water, did chide with Moses, and tempted the Lord, saying, Is the Lord among us,
How they tempted him in Massah, we read, Exod 17.1, 2, 7. There it's recorded, That the People being distressed for want of water, did chide with Moses, and tempted the Lord, saying, Is the Lord among us,
and depend on his Providence, unless he shall be pleased to relieve them in their distresses by such extraordinary ways of Providence as they shall prescribe;
and depend on his Providence, unless he shall be pleased to relieve them in their Distresses by such extraordinary ways of Providence as they shall prescribe;
and this, with relation to God, is sinfully and wickedly done, when we make needless or presumptuous trial and experiment of his Presence, Providence, Truth, Power, Mercy, or Justice;
and this, with Relation to God, is sinfully and wickedly done, when we make needless or presumptuous trial and experiment of his Presence, Providence, Truth, Power, Mercy, or justice;
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for to have cast himself down from a Pinnacle of the Temple, depending on God's care of him to keep him from taking hurt thereby, had been no other than a tempting God in an horrible manner, he having no call to such an adventure,
for to have cast himself down from a Pinnacle of the Temple, depending on God's care of him to keep him from taking hurt thereby, had been no other than a tempting God in an horrible manner, he having no call to such an adventure,
When a man depending on God's Providence for his preservation, shall causelesly force the Horse he rides on to leap over or pass through dangerous places, to the needless hazarding the life of Man and Beast,
When a man depending on God's Providence for his preservation, shall causelessly force the Horse he rides on to leap over or pass through dangerous places, to the needless hazarding the life of Man and Beast,
and 'tis an effect of the wonderful patience of God, that such fearful Accidents do not oftner befal men addicting themselves to that dangerous Ostentation of their Agility.
and it's an Effect of the wondered patience of God, that such fearful Accidents do not oftener befall men addicting themselves to that dangerous Ostentation of their Agility.
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I shall add but one instance more, and it shall be of those who hazard their lives by fighting Duels, wherein there is a bold tempting God, by making trial whether or no he will preserve them,
I shall add but one instance more, and it shall be of those who hazard their lives by fighting Duels, wherein there is a bold tempting God, by making trial whither or no he will preserve them,
'Tis a Christian's Honour to conform himself to the Doctrine of Christ, and to walk sutably to the Principles of that Holy Religion which he makes profession of,
It's a Christian's Honour to conform himself to the Doctrine of christ, and to walk suitably to the Principles of that Holy Religion which he makes profession of,
and not to allow himself to make use of those Expedients for preserving his Reputation, and vindicating his Honour, which God allows him not to make use of.
and not to allow himself to make use of those Expedients for preserving his Reputation, and vindicating his Honour, which God allows him not to make use of.
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when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. 2. As for the Brand of Cowardice, that is so much dreaded in case a Challenge should not be answered, What a vain Scare-crow is that!
when he suffered, he threatened not, but committed himself to him that Judgeth righteously, 1 Pet. 2.23. 2. As for the Brand of Cowardice, that is so much dreaded in case a Challenge should not be answered, What a vain Scarecrow is that!
but such as are most incompetent Judges either of Cowardice or Valour, of Honour or Dishonour? As for all wise and sober persons, they will judg it much more honourable to have refused the Challenge, than to have accepted it.
but such as Are most incompetent Judges either of Cowardice or Valour, of Honour or Dishonour? As for all wise and Sobrium Persons, they will judge it much more honourable to have refused the Challenge, than to have accepted it.
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'Tis true Valour and Fortitude to be able and willing to venture a man's Life upon a just Call thereunto, in defence of his Prince, his Country, and Religion.
It's true Valour and Fortitude to be able and willing to venture a Man's Life upon a just Call thereunto, in defence of his Prince, his Country, and Religion.
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3. He that either casts away his own Life, or takes away the Life of his Brother, contracts the horrid guilt of Murder, which nothing but the Blood of Christ can make Expiation for;
3. He that either Cast away his own Life, or Takes away the Life of his Brother, contracts the horrid guilt of Murder, which nothing but the Blood of christ can make Expiation for;
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and then to part with it chearfully, is our duty; but to throw it away before he calls for it, would be our great sin. 5: Life is the chief of all Temporal Blessings, and ought to be so accounted by us;
and then to part with it cheerfully, is our duty; but to throw it away before he calls for it, would be our great since. 5: Life is the chief of all Temporal Blessings, and ought to be so accounted by us;
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And so much concerning that first way of tempting God, when a man shall run upon apparent dangers without a call. 2ly. A man tempts God when he neglects to make use of those lawful means for his preservation, which the Providence of God offers.
And so much Concerning that First Way of tempting God, when a man shall run upon apparent dangers without a call. 2ly. A man tempts God when he neglects to make use of those lawful means for his preservation, which the Providence of God offers.
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Thus if a man's House were fired on the Lord's Day, and he should sit still and forbear to use any endeavours for quenching the fire, relying on God's Providence to put a stop to it.
Thus if a Man's House were fired on the Lord's Day, and he should fit still and forbear to use any endeavours for quenching the fire, relying on God's Providence to put a stop to it.
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yet was it a tempting God by relying on his Power and Providence in the neglect of means, which in that case of necessity he allowed them to make use of even on the Sabbath-Day.
yet was it a tempting God by relying on his Power and Providence in the neglect of means, which in that case of necessity he allowed them to make use of even on the Sabbath-Day.
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They are resolved not to be tampering with Art, let God work his will concerning them; (that is the word) If it be his pleasure that they shall live, then live they shall;
They Are resolved not to be tampering with Art, let God work his will Concerning them; (that is the word) If it be his pleasure that they shall live, then live they shall;
But such obstinate people do not consider, That God expects we should serve his Providence in the use of means for obtaining the good things which we desire;
But such obstinate people do not Consider, That God expects we should serve his Providence in the use of means for obtaining the good things which we desire;
The like tempting God it is, if when the Pestilence most fiercely rageth in a place, a man should refuse to make use of any Antidote for his preservation,
The like tempting God it is, if when the Pestilence most fiercely rages in a place, a man should refuse to make use of any Antidote for his preservation,
though there be no necessity of his continuance there, nor any thing which he may look upon as a sufficient call for his longer abode where the danger is so great.
though there be no necessity of his Continuance there, nor any thing which he may look upon as a sufficient call for his longer Abided where the danger is so great.
This did that unbelieving and obstinate people, Psal. 87.19, 20. They spake against God, and said, Can God furnish a table in the wilderness? Behold, he smote the rock that the waters gushed out, and the streams overflowed;
This did that unbelieving and obstinate people, Psalm 87.19, 20. They spoke against God, and said, Can God furnish a table in the Wilderness? Behold, he smote the rock that the waters gushed out, and the streams overflowed;
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His Wisdom, when because our straits and entanglements are so perplex'd and intricate, that we see no way of winding our selves out of them, we look upon our condition as forlorn and desperate;
His Wisdom, when Because our straits and entanglements Are so perplexed and intricate, that we see no Way of winding our selves out of them, we look upon our condition as forlorn and desperate;
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In like manner we are apt to limit the Mercy of God, concluding and shutting it up within those bounds which we in our own narrow thoughts have set it.
In like manner we Are apt to limit the Mercy of God, concluding and shutting it up within those bounds which we in our own narrow thoughts have Set it.
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if he be ever humbled for them, really abandon and forsake them, and betake himself to Christ, by a true and lively Faith receiving him and casting himself upon him.
if he be ever humbled for them, really abandon and forsake them, and betake himself to christ, by a true and lively Faith receiving him and casting himself upon him.
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Thus the Pharisees and Sadduces would have Christ shew them a sign from Heaven, Mat. 16.1. All the Miracles which he wrought amongst them were not sufficient;
Thus the Pharisees and Sadducees would have christ show them a Signen from Heaven, Mathew 16.1. All the Miracles which he wrought among them were not sufficient;
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3. A great deal of unbelief, and distrust of God's Power, Wisdom, Goodness, and Truth. And thus I have at length done with the Second Temptation of Satan.
3. A great deal of unbelief, and distrust of God's Power, Wisdom, goodness, and Truth. And thus I have At length done with the Second Temptation of Satan.
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In which words we have these general parts: 1. What Satan did to make way for the temptation with which he intended yet further to assault our Saviour. 2. The Temptation it self. 3. Christ's Reply thereunto. 4. The issue of this, and all his temptations. Of these in order.
In which words we have these general parts: 1. What Satan did to make Way for the temptation with which he intended yet further to assault our Saviour. 2. The Temptation it self. 3. Christ's Reply thereunto. 4. The issue of this, and all his temptations. Of these in order.
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and then we shall be sure to put him to flight in due time, though for the exercise of our Faith and other Graces, God may suffer him to cast many fiery Darts at us before we be rid of him.
and then we shall be sure to put him to flight in due time, though for the exercise of our Faith and other Graces, God may suffer him to cast many fiery Darts At us before we be rid of him.
And so much concerning that Observation which I have little more than mentioned, as having had occasion of speaking something to the like purpose before.
And so much Concerning that Observation which I have little more than mentioned, as having had occasion of speaking something to the like purpose before.
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And hence we may observe, That Satan hath variety of temptations, which he makes use of as occasion serves, to the end that if one temptation take not effect, another may.
And hence we may observe, That Satan hath variety of temptations, which he makes use of as occasion serves, to the end that if one temptation take not Effect, Another may.
He is not ignorant, that they who resist some kinds of temptations stoutly and couragiously, are easily worsted and foiled by temptations of another kind.
He is not ignorant, that they who resist Some Kinds of temptations stoutly and courageously, Are Easily worsted and foiled by temptations of Another kind.
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Now as in reference to Bodily Diseases and Infirmities, there are some Catholick or Universal Antidotes and Preservatives that fence and strengthen Nature against the incursion,
Now as in Referente to Bodily Diseases and Infirmities, there Are Some Catholic or Universal Antidotes and Preservatives that fence and strengthen Nature against the incursion,
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it is therefore advisable, and will be our Wisdom, to endeavour to have always in a readiness some Catholick Antidotes that may stand us in stead, whatever the temptations be that Satan makes use of against us. These Catholick Antidotes are divers.
it is Therefore advisable, and will be our Wisdom, to endeavour to have always in a readiness Some Catholic Antidotes that may stand us in stead, whatever the temptations be that Satan makes use of against us. These Catholic Antidotes Are diverse.
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1. The Consideration of the great evil of Sin is a Catholick Antidote, and universal Preservative against all sorts of temptations to Sin. He that constantly looks upon Sin as the greatest evil in the World,
1. The Consideration of the great evil of since is a Catholic Antidote, and universal Preservative against all sorts of temptations to Sin. He that constantly looks upon since as the greatest evil in the World,
Surely that man must needs have a low esteem of God's Favour, and peace of Conscience, that shall be ready to forfeit and forgo both the one and the other,
Surely that man must needs have a low esteem of God's Favour, and peace of Conscience, that shall be ready to forfeit and forgo both the one and the other,
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and the peace of my Conscience (which are treasures of greater value than all the most precious and desirable things in the World) only that I may enjoy the Carnal satisfaction,
and the peace of my Conscience (which Are treasures of greater valve than all the most precious and desirable things in the World) only that I may enjoy the Carnal satisfaction,
3. Another Catholick Antidote or universal preservative against all sorts of temptations to Sin, is, the Consideration of the uncertainty of our Life.
3. another Catholic Antidote or universal preservative against all sorts of temptations to since, is, the Consideration of the uncertainty of our Life.
The most Youthful and Vigorous, the most Strong and Healthy, the person that amongst us all is most likely to live many Years, hath no security for the continuance of his life for one Day,
The most Youthful and Vigorous, the most Strong and Healthy, the person that among us all is most likely to live many years, hath no security for the Continuance of his life for one Day,
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When any Temptation presents it self, reason thus with your self: My Life is uncertain; the continuance of it depends every moment upon the sole good pleasure of God;
When any Temptation presents it self, reason thus with your self: My Life is uncertain; the Continuance of it depends every moment upon the sole good pleasure of God;
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If I should now yield unto the Commission of the sin unto which I am tempted, who knows but that he may put an end to my days the very next moment after the Commission thereof? yea, who knows but that I may be cut off in the very act of sinning? Can the Devil, that tempts me to sin,
If I should now yield unto the Commission of the since unto which I am tempted, who knows but that he may put an end to my days the very next moment After the Commission thereof? yea, who knows but that I may be Cut off in the very act of sinning? Can the devil, that tempts me to since,
when for ought I know, or any Creature in Heaven, Earth, or Hell, can assure me to the contrary, I may be just now upon the very Borders of another World,
when for ought I know, or any Creature in Heaven, Earth, or Hell, can assure me to the contrary, I may be just now upon the very Borders of Another World,
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or any one of them, if seasonably and effectually applied and made use of, would be sufficient to blunt the edg and weaken the force of any temptation.
or any one of them, if seasonably and effectually applied and made use of, would be sufficient to blunt the edge and weaken the force of any temptation.
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but what will they avail us in the hour of Temptation, if we never make use of them? Wherefore in the approach of Temptations, let us absolutely and peremptorily resolve, that we will betake our selves to one or more of these preservatives before we give way to the Temptation;
but what will they avail us in the hour of Temptation, if we never make use of them? Wherefore in the approach of Temptations, let us absolutely and peremptorily resolve, that we will betake our selves to one or more of these preservatives before we give Way to the Temptation;
But then our care must be, not to apply these Antidotes slightly and caresly, but so to manage them as our Souls may have the full benefit of all the virtue and efficacy that is in them.
But then our care must be, not to apply these Antidotes slightly and caresly, but so to manage them as our Souls may have the full benefit of all the virtue and efficacy that is in them.
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unless they be warmed and applied by serious Meditation, and earnest Prayer. A few slight and overly thoughts of these Preservatives will do us no good.
unless they be warmed and applied by serious Meditation, and earnest Prayer. A few slight and overly thoughts of these Preservatives will do us no good.
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That this was done really, and not only in a vision, the words, and the whole carriage of the Narration plainly shew, there being no expression plainly used that may induce us to apprehend it to have been only in way of vision.
That this was done really, and not only in a vision, the words, and the Whole carriage of the Narration plainly show, there being no expression plainly used that may induce us to apprehend it to have been only in Way of vision.
Then as touching the manner of his being taken up into the Mountain, 'tis most probable that the Devil here again transported his Body from the Pinnacle of the Temple to the top of the Mountain,
Then as touching the manner of his being taken up into the Mountain, it's most probable that the devil Here again transported his Body from the Pinnacle of the Temple to the top of the Mountain,
and both by the Devil immediately, according to that power which he hath, and by God's permission exerciseth, of translating or carrying Bodies from place to place.
and both by the devil immediately, according to that power which he hath, and by God's permission Exerciseth, of translating or carrying Bodies from place to place.
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but that he so restrains and limits them in the exercise of their power, that they cannot do one thousandth part of that mischief which their malice would carry them to do,
but that he so restrains and Limits them in the exercise of their power, that they cannot do one thousandth part of that mischief which their malice would carry them to do,
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We must therefore of necessity conceive, that the Devil used his Art in thus representing to our Saviour's eye all the Kingdoms of the World, and the Glory of them.
We must Therefore of necessity conceive, that the devil used his Art in thus representing to our Saviour's eye all the Kingdoms of the World, and the Glory of them.
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Some such artificial representation must be supposed, unless we would rather conceive, That in presenting to his view a great part of the Kingdoms of the World and the Glory of them,
some such artificial representation must be supposed, unless we would rather conceive, That in presenting to his view a great part of the Kingdoms of the World and the Glory of them,
namely, as much as from the top of that Mountain could in an ordinary way be seen, he in effect presented to the eye of Christ all the Kingdoms of the World, and the Glory of them;
namely, as much as from the top of that Mountain could in an ordinary Way be seen, he in Effect presented to the eye of christ all the Kingdoms of the World, and the Glory of them;
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His less principal and subordinate temptation, or the temptation which he made use of as a means or an expedient to make his principal temptation take effect, was, to poison his Heart with the inordinate love and admiration of the World, and of the Glory thereof.
His less principal and subordinate temptation, or the temptation which he made use of as a means or an expedient to make his principal temptation take Effect, was, to poison his Heart with the inordinate love and admiration of the World, and of the Glory thereof.
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Here we may observe, 1. That Satan abuseth our external Senses, to make them inlets of Sin into the Soul. But above all other Senses he chiefly abuseth our most excellent Senses, those of Seeing and Hearing.
Here we may observe, 1. That Satan abuseth our external Senses, to make them inlets of since into the Soul. But above all other Senses he chiefly abuseth our most excellent Senses, those of Seeing and Hearing.
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Here first he endeavours to convey Sin into our Saviour's Heart by the Eye, representing to his view all the Kingdoms of the World, and the Glory of them.
Here First he endeavours to convey since into our Saviour's Heart by the Eye, representing to his view all the Kingdoms of the World, and the Glory of them.
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If any man think there is no such danger, and consequently no necessity of so much Watchfulness, he must needs be a person that little observes his own Heart,
If any man think there is no such danger, and consequently no necessity of so much Watchfulness, he must needs be a person that little observes his own Heart,
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How little do they consider this, and how regardless are they of the safety of their Souls, who care not how they set open the Windows of their external senses to all sorts of Temptations!
How little do they Consider this, and how regardless Are they of the safety of their Souls, who care not how they Set open the Windows of their external Senses to all sorts of Temptations!
The proper use hereof is to caution us to use all that wariness and circumspection which they are concerned to use, who have so crafty and politick an Adversary to deal with.
The proper use hereof is to caution us to use all that wariness and circumspection which they Are concerned to use, who have so crafty and politic an Adversary to deal with.
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ever making full account that we shall find there is not one half of that content and satisfaction in the enjoyment of the things of this World, that Satan makes shew of, besides the many sore evils which lie hid under that amiable and glorious portraiture of them which is in our eye.
ever making full account that we shall find there is not one half of that content and satisfaction in the enjoyment of the things of this World, that Satan makes show of, beside the many soar evils which lie hid under that amiable and glorious portraiture of them which is in our eye.
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If this had been seasonably and seriously minded by men whose hearts were set upon the World, there would not have been so many sad complaints of unhappy men, that the charms of the deceitful World bewitch'd them,
If this had been seasonably and seriously minded by men whose hearts were Set upon the World, there would not have been so many sad complaints of unhappy men, that the charms of the deceitful World bewitched them,
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Whereas Satan being about to tempt our Saviour to the most horrid Idolatry, endeavours to dispose and prepare him to close with that horrible Temptation, by instilling into his Heart a love of the World:
Whereas Satan being about to tempt our Saviour to the most horrid Idolatry, endeavours to dispose and prepare him to close with that horrible Temptation, by instilling into his Heart a love of the World:
We may observe, That the inordinate love of this World in the Heart of Man, is a most dangerous and pernicious Evil, that disposeth a man to the commission of the most heinous Sins.
We may observe, That the inordinate love of this World in the Heart of Man, is a most dangerous and pernicious Evil, that Disposeth a man to the commission of the most heinous Sins.
O how many Temptations doth this either free us from, or fortify us against, which a man whose Heart is full of the love of this World, is frequently assaulted with,
O how many Temptations does this either free us from, or fortify us against, which a man whose Heart is full of the love of this World, is frequently assaulted with,
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And moreover, how many sollicitous Cares and Anxieties, how many Vexations and Distractions doth it ease a man of, which he, whose Heart is possessed with the love of the World, is never without;
And moreover, how many solicitous Cares and Anxieties, how many Vexations and Distractions does it ease a man of, which he, whose Heart is possessed with the love of the World, is never without;
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and this consideration also should abate our love and affections to them. 3. They are not only empty and unsatisfying, but disquieting and vexatious things.
and this consideration also should abate our love and affections to them. 3. They Are not only empty and unsatisfying, but disquieting and vexatious things.
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Hence was that severe Speech of our Saviour (for so worldly-minded persons are apt to judg of it) Mat. 19.24. It is easier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of God.
Hence was that severe Speech of our Saviour (for so worldly-minded Persons Are apt to judge of it) Mathew 19.24. It is Easier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of God.
The Torments of Hell shall be proportioned to wicked mens Enjoyments here; according to that threatning denounced against Babylon, Revel. 18.7. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her. To conclude;
The Torments of Hell shall be proportioned to wicked men's Enjoyments Here; according to that threatening denounced against Babylon, Revel. 18.7. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her. To conclude;
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and the more miserable because you have received your good things here, as Abraham said unto the Rich man, Luke 16.25. because you enjoyed so much of the pleasures and happiness of this World;
and the more miserable Because you have received your good things Here, as Abraham said unto the Rich man, Lycia 16.25. Because you enjoyed so much of the pleasures and happiness of this World;
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take heed that it be not your lot to hear it when you shall appear before him, who will put no difference between high and low, rich and poor, noble and ignoble,
take heed that it be not your lot to hear it when you shall appear before him, who will put no difference between high and low, rich and poor, noble and ignoble,
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The Devil is a Liar, and the Father of it, as he who is Truth it self testifieth concerning him, John 8.44. The Devil told the first Lie that ever was told.
The devil is a Liar, and the Father of it, as he who is Truth it self Testifieth Concerning him, John 8.44. The devil told the First Lie that ever was told.
but the Devil told them they should not die, but become like Gods, knowing Good and Evil, Gen. 3.4, 5. This practice of Lying the Devil hath ever since used himself,
but the devil told them they should not die, but become like God's, knowing Good and Evil, Gen. 3.4, 5. This practice of Lying the devil hath ever since used himself,
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These blasphemous and atheistical Tenets, not to be mentioned without abhorrence and detestation, doth the Devil, the Father of Lies, endeavour to possess the minds of men withal.
These blasphemous and atheistical Tenets, not to be mentioned without abhorrence and detestation, does the devil, the Father of Lies, endeavour to possess the minds of men withal.
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Upon this account it is (as some Divines conceive) that false Doctrines and Heresies are called Doctrines of Devils, 1 Tim. 4.11. The Devil, that seducing and lying Spirit, being the Author and Fomenter, the Broacher and Propagator of them.
Upon this account it is (as Some Divines conceive) that false Doctrines and Heresies Are called Doctrines of Devils, 1 Tim. 4.11. The devil, that seducing and lying Spirit, being the Author and Fomenter, the Broacher and Propagator of them.
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Hence also 'tis that we read Rev. 13.14. that the Beast which had Horns like a Lamb, and spake as a Dragon, that is, the Roman Antichrist (for so he is described) deceived them that dwell on the Earth, by the means of those Miracles which he had power to do.
Hence also it's that we read Rev. 13.14. that the Beast which had Horns like a Lamb, and spoke as a Dragon, that is, the Roman Antichrist (for so he is described) deceived them that dwell on the Earth, by the means of those Miracles which he had power to do.
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and Mental Reservations, to keep themselves out of danger, to exempt themselves from those Punishments which by their Misdemeanours they have deserved,
and Mental Reservations, to keep themselves out of danger, to exempt themselves from those Punishments which by their Misdemeanours they have deserved,
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Did not this Lyar equivocate when he assaulted Eve, telling her, That by eating of the forbidden Fruit, they should have the knowledg of good and evil? His own meaning which he reserved to himself was, that they should have, not the comfortable knowledg of good and evil,
Did not this Liar equivocate when he assaulted Eve, telling her, That by eating of the forbidden Fruit, they should have the knowledge of good and evil? His own meaning which he reserved to himself was, that they should have, not the comfortable knowledge of good and evil,
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but the sad, miserable, experimental knowledg of the evil of Sin, Guilt, and Punishment; of the loss of God's Favour, and of the woful effects of his Displeasure.
but the sad, miserable, experimental knowledge of the evil of since, Gilded, and Punishment; of the loss of God's Favour, and of the woeful effects of his Displeasure.
and how great the Evils were which they had thereby brought upon themselves. This, I say, was the meaning which the false, lying, equivocating Spirit reserved to himself;
and how great the Evils were which they had thereby brought upon themselves. This, I say, was the meaning which the false, lying, equivocating Spirit reserved to himself;
but in the mean time he so express'd himself, and so carri'd the matter, as they might understand their condition should be much better'd and advanc'd, by a most comfortable and desirable, a most divine and Excellent Knowledg which they should attain as soon as they should have tasted of the forbidden Fruit. By this instance we see who was the Father of Equivocations,
but in the mean time he so expressed himself, and so carried the matter, as they might understand their condition should be much bettered and advanced, by a most comfortable and desirable, a most divine and Excellent Knowledge which they should attain as soon as they should have tasted of the forbidden Fruit. By this instance we see who was the Father of Equivocations,
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And the same wicked Art he used when he would prevail with Ahab to go up to Ramoth Gilead to Battel; 1 Kings 22.22. when a wicked Spirit had offered himself to persuade Ahab, that he might go up to Ramoth Gilead and fall;
And the same wicked Art he used when he would prevail with Ahab to go up to Ramoth Gilead to Battle; 1 Kings 22.22. when a wicked Spirit had offered himself to persuade Ahab, that he might go up to Ramoth Gilead and fallen;
That which the Devil himself calls a lying Spirit, and that which the Prophet Michaiah afterwards so calleth, saying, Behold the Lord hath put a lying Spirit into the mouth of thy Prophets, v. 23. was an equivocating Spirit.
That which the devil himself calls a lying Spirit, and that which the Prophet Michaiah afterwards so calls, saying, Behold the Lord hath put a lying Spirit into the Mouth of thy prophets, v. 23. was an equivocating Spirit.
So that the thing to be delivered into the hands of the King might be either the Army of Israel, or the City of Ramoth Gilead. If the words were understood of the Army of Israel to be deliver'd,
So that the thing to be Delivered into the hands of the King might be either the Army of Israel, or the city of Ramoth Gilead. If the words were understood of the Army of Israel to be Delivered,
But if Ramoth Gilead was to be delivered into the hand of the King, then by the King, must Ahab the King of Israel he understood, who should recover that City out of the hands of the King of Syria. And thus Ahab understood it,
But if Ramoth Gilead was to be Delivered into the hand of the King, then by the King, must Ahab the King of Israel he understood, who should recover that city out of the hands of the King of Syria. And thus Ahab understood it,
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and this as we would not imitate and resemble the Devil, whose Children they are, and whose likeness and image they bear who addict themselves to this sin.
and this as we would not imitate and resemble the devil, whose Children they Are, and whose likeness and image they bear who addict themselves to this since.
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and it being so much the more dangerous, because it is so cunningly framed as that the Hearer may neither so much as suspect the falshood that lies under it, nor the prejudice thereby intended.
and it being so much the more dangerous, Because it is so cunningly framed as that the Hearer may neither so much as suspect the falsehood that lies under it, nor the prejudice thereby intended.
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Whatever any of us may think of Equivocation, how favourable soever our thoughts of it may be, the Prophet Mioaiah, as we have seen, called an Equivocating Spirit, a lying Spirit and the Devil himself called it by no better name.
Whatever any of us may think of Equivocation, how favourable soever our thoughts of it may be, the Prophet Mioaiah, as we have seen, called an Equivocating Spirit, a lying Spirit and the devil himself called it by no better name.
they stick not at saying one thing, and meaning another, so long as they can make out a true sense to themselves, by the help of some secret reservation in their own minds.
they stick not At saying one thing, and meaning Another, so long as they can make out a true sense to themselves, by the help of Some secret reservation in their own minds.
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For, how plain and express soever their words are, they may (according, to their usual practice) have a reserve to themselves, which added to what they utter, makes up a sense directly contrary to what is expressed,
For, how plain and express soever their words Are, they may (according, to their usual practice) have a reserve to themselves, which added to what they utter, makes up a sense directly contrary to what is expressed,
or others? Are not Words and Language made use of to signify and impart to others what our sense and meaning, our apprehensions and conceptions are? But how is this honestly and truly done,
or Others? are not Words and Language made use of to signify and impart to Others what our sense and meaning, our apprehensions and conceptions Are? But how is this honestly and truly done,
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when a man shall purposely order and frame his words so, as the Hearer may take them in a sense that is not true? Doth the Speaker save himself from making a Lye, by reserving something in his own mind which the Hearer must not know,
when a man shall purposely order and frame his words so, as the Hearer may take them in a sense that is not true? Does the Speaker save himself from making a Lie, by reserving something in his own mind which the Hearer must not know,
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So if Ananias and Sapphira, Acts 5. saying they had sold their Land for so much, should have reserved this to themselves, That they sold it for so much,
So if Ananias and Sapphira, Acts 5. saying they had sold their Land for so much, should have reserved this to themselves, That they sold it for so much,
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And so much may suffice to have been spoken concerning the Devil's Boasting, and the care we should have that we do not imitate and resemble him therein.
And so much may suffice to have been spoken Concerning the Devil's Boasting, and the care we should have that we do not imitate and resemble him therein.
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His detestation is expressed in the first words, Get thee hence Satan. We do not find that Christ expressed the like detestation in his Replies to either of the two former temptations.
His detestation is expressed in the First words, Get thee hence Satan. We do not find that christ expressed the like detestation in his Replies to either of the two former temptations.
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When therefore Christ saw his impudence and importunity to be such, as found Answers and substantial Replies would not quell him and beat him off, he severely rebukes him,
When Therefore christ saw his impudence and importunity to be such, as found Answers and substantial Replies would not quell him and beatrice him off, he severely rebukes him,
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In such cases though we cannot command him to be gone, as Christ did, yet we must be as obstinate and peremptory in resisting him as he is in assaulting us;
In such cases though we cannot command him to be gone, as christ did, yet we must be as obstinate and peremptory in resisting him as he is in assaulting us;
and upon that account so much to be detested and abhorred, that when the Tempter proceeded so far, our Saviour thought it not fit to treat him as before,
and upon that account so much to be detested and abhorred, that when the Tempter proceeded so Far, our Saviour Thought it not fit to Treat him as before,
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His impudence, sauciness, and obstinacy was now to be entertained with a Get thee hence, Satan, and pierce mine ears no more with such hideous, such horrid, and execrable Blasphemies.
His impudence, sauciness, and obstinacy was now to be entertained with a Get thee hence, Satan, and pierce mine ears no more with such hideous, such horrid, and execrable Blasphemies.
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And yet how many of us can hear Cursing, and Swearing, and Blaspheming, and whatever is most highly dishonourable to the Name of God, tamely and patiently, without any discovery of our indignation against it!
And yet how many of us can hear Cursing, and Swearing, and Blaspheming, and whatever is most highly dishonourable to the Name of God, tamely and patiently, without any discovery of our Indignation against it!
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But to say no more of these persons, few of whom, perhaps, may be now within hearing (for such for the most part seldom come within these Walls) let us come nearer home, and reflect upon our selves.
But to say no more of these Persons, few of whom, perhaps, may be now within hearing (for such for the most part seldom come within these Walls) let us come nearer home, and reflect upon our selves.
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or rather so quench and extinguish it, as that we have not one word to say for God! This base and cowardly Spirit, where the Honour of God is concerned, is highly blame-worthy in private persons,
or rather so quench and extinguish it, as that we have not one word to say for God! This base and cowardly Spirit, where the Honour of God is concerned, is highly blameworthy in private Persons,
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But while such wicked Instruments have such encouragements amongst us, as long as so much kindness is shew'd them, as long as men gladly embrace intimate acquaintance and familiarity with them, open the Doors of their Houses to them,
But while such wicked Instruments have such encouragements among us, as long as so much kindness is showed them, as long as men gladly embrace intimate acquaintance and familiarity with them, open the Doors of their Houses to them,
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and false Doctrines, it is not to be wondred at, that so many in all places almost throughout the Nation should be tainted, infected, poisoned, and perverted by them:
and false Doctrines, it is not to be wondered At, that so many in all places almost throughout the nation should be tainted, infected, poisoned, and perverted by them:
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That such swarms of Papists, Quakers, Seekers, Ranters, Deists, Atheists, and what not, should as so many Locusts overspread the Land. A most sad and dismal face of things, that can never be sufficiently lamented and bewailed!
That such swarms of Papists, Quakers, Seekers, Ranters, Deists, Atheists, and what not, should as so many Locusts overspread the Land. A most sad and dismal face of things, that can never be sufficiently lamented and bewailed!
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which Testimony is alledged out of Deut. 6.13. In which place, though there be some difference in the words, yet the sense is the same with what our Saviour here expresseth.
which Testimony is alleged out of Deuteronomy 6.13. In which place, though there be Some difference in the words, yet the sense is the same with what our Saviour Here Expresses.
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For in the very next Verse God forbids his People to go after other Gods, which plainly shews that the meaning of the former Verse is, That the true God,
For in the very next Verse God forbids his People to go After other God's, which plainly shows that the meaning of the former Verse is, That the true God,
As, 1. That there is no reason why we should be offended or stumble at the practice of the Penmen of the New Testament, who frequently alledg passages out of the Old Testament in other words than are there read.
As, 1. That there is no reason why we should be offended or Stumble At the practice of the Penmen of the New Testament, who frequently allege passages out of the Old Testament in other words than Are there read.
Though they use this liberty, yet as long as they retain the true sense of those places (which they ever do) there is no misallegation or abuse of those Scriptures.
Though they use this liberty, yet as long as they retain the true sense of those places (which they ever do) there is no misallegation or abuse of those Scriptures.
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In short, they herein do no otherwise than Christ himself had done before them, who in his allegation of Scriptures, had sometimes more respect to the Sense than to the words.
In short, they herein do not otherwise than christ himself had done before them, who in his allegation of Scriptures, had sometime more respect to the Sense than to the words.
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2. This furnisheth us with an Answer to those, whether Anabaptists or others, who in several points call for the very Letter of the Scripture to make good what we affirm or deny,
2. This furnisheth us with an Answer to those, whither Anabaptists or Others, who in several points call for the very letter of the Scripture to make good what we affirm or deny,
What if the Baptism of Infants, or the Observation of the Lord's day, should not in express terms be found in Scripture? Is it not sufficient that there are those Scriptures to be alledged, from whence those truths may be clearly inferred,
What if the Baptism of Infants, or the Observation of the Lord's day, should not in express terms be found in Scripture? Is it not sufficient that there Are those Scriptures to be alleged, from whence those truths may be clearly inferred,
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And yet how did our Saviour prove it out of the Old Testament? Surely not by alledging any express Text for it, in which it was in so many words affirmed,
And yet how did our Saviour prove it out of the Old Testament? Surely not by alleging any express Text for it, in which it was in so many words affirmed,
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As touching the resurrection of the dead, saith he, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead,
As touching the resurrection of the dead, Says he, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead,
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A great instance whereof we have in the Papists and Lutherans, who precisely adhering to the Letter or literal sense of those words, This is my Body, have introduced and brought into the Church those monstrous and prodigious Doctrines of Transubstantiation, and Consubstantiation.
A great instance whereof we have in the Papists and Lutherans, who precisely adhering to the letter or literal sense of those words, This is my Body, have introduced and brought into the Church those monstrous and prodigious Doctrines of Transubstantiation, and Consubstantiation.
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These irrational and sensless Opinions had never disturbed the peace of the Church, if men had not more heeded the Letter of the Scriptures than the Sense.
These irrational and senseless Opinions had never disturbed the peace of the Church, if men had not more heeded the letter of the Scriptures than the Sense.
Causlesly to depart from the literal sense, and with Origen to turn the plainest Scriptures into abstruse Allegories, were to run into another extreme on the other hand no less dangerous.
Causelessly to depart from the literal sense, and with Origen to turn the Plainest Scriptures into abstruse Allegories, were to run into Another extreme on the other hand no less dangerous.
when by those outward acts of Service and Worship that are proper to God, and only applicable to the Divine Nature, we testify and declare how we esteem him, reverence him,
when by those outward acts of Service and Worship that Are proper to God, and only applicable to the Divine Nature, we testify and declare how we esteem him, Reverence him,
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and our meek, patient, and humble submission to his Providences, is not, I confess, usually reckoned among the several parts or kinds of Religious Worship;
and our meek, patient, and humble submission to his Providences, is not, I confess, usually reckoned among the several parts or Kinds of Religious Worship;
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I beseech you by the mercies of God, that you present your Bodies a living Sacrifice, holy and acceptable to God, which is your reasonable service, Rom. 12.1.
I beseech you by the Mercies of God, that you present your Bodies a living Sacrifice, holy and acceptable to God, which is your reasonable service, Rom. 12.1.
But in regard that by Religious Worship we ordinarily understand devout kneeling, or prostrating the Body before God, the offering up of Prayers and Praises to him, and the like;
But in regard that by Religious Worship we ordinarily understand devout kneeling, or prostrating the Body before God, the offering up of Prayers and Praises to him, and the like;
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And when St. John, Rev. 22.8, 9. fell down to worship before the Feet of the Angel that had shewed him the things before mentioned, the Angel forbids him, saying unto him, Do it not, for I am thy fellow-servant,
And when Saint John, Rev. 22.8, 9. fell down to worship before the Feet of the Angel that had showed him the things before mentioned, the Angel forbids him, saying unto him, Do it not, for I am thy Fellow servant,
1. We may hence infer, how foully and dangerously the Church of Rome errs, whose Doctrine and Practice in this matter is most opposite to the Scriptures,
1. We may hence infer, how foully and dangerously the Church of Room errs, whose Doctrine and Practice in this matter is most opposite to the Scriptures,
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If we had still continued with them, and professedly held communion with that corrupt and apostatical Church, we must either have been guilty of Idolatry, or Hypocrisy;
If we had still continued with them, and professedly held communion with that corrupt and apostatical Church, we must either have been guilty of Idolatry, or Hypocrisy;
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or of Hypocrisy, most gross and palpable Hypocrisy, if externally professing to own and approve of their Corruptions and Superstitions, we had secretly disowned and disclaimed them in our Hearts.
or of Hypocrisy, most gross and palpable Hypocrisy, if externally professing to own and approve of their Corruptions and Superstitions, we had secretly disowned and disclaimed them in our Hearts.
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and compelled us to leave them, by imposing those things upon us as necessary and indispensable terms and conditions of our Communion with them, which we could not without Sin assent unto, and admit of.
and compelled us to leave them, by imposing those things upon us as necessary and indispensable terms and conditions of our Communion with them, which we could not without since assent unto, and admit of.
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3. We may also hence infer, how great a mercy 'tis, and with how much thankfulness to be acknowledged, that we are at liberty, that our Church is purged from the corruptions of that unsound and diseased Church;
3. We may also hence infer, how great a mercy it's, and with how much thankfulness to be acknowledged, that we Are At liberty, that our Church is purged from the corruptions of that unsound and diseased Church;
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O may we never either by our unthankfulness for so great a deliverance, or by the unanswerableness of our lives to the liberties and privileges which we of the Protestant Religion enjoy, provoke God to suffer us again to be brought under that heavy Yoke of worse than Egyptian Bondage.
O may we never either by our unthankfulness for so great a deliverance, or by the unanswerableness of our lives to the Liberties and privileges which we of the Protestant Religion enjoy, provoke God to suffer us again to be brought under that heavy Yoke of Worse than Egyptian Bondage.
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Their Worshipping the Host, as they call it, or the Consecrated Bread in the Sacrament: Their Worshipping Images, and their praying unto Saints and Angels.
Their Worshipping the Host, as they call it, or the Consecrated Bred in the Sacrament: Their Worshipping Images, and their praying unto Saints and Angels.
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They say, that they holding the Doctrine of Transubstantiation, verily believe that, after the Consecration of the Elements of Bread and Wine, the bread is really turned into the Body of Christ,
They say, that they holding the Doctrine of Transubstantiation, verily believe that, After the Consecration of the Elements of Bred and Wine, the bred is really turned into the Body of christ,
as being full of so many plain contradictions and absurdities, that 'tis to be admired that any man indued with the faculty of Reason, should ever embrace it.
as being full of so many plain contradictions and absurdities, that it's to be admired that any man endued with the faculty of Reason, should ever embrace it.
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and not be guilty of Idolatry? Then by the same reason, if they strongly fancied any other Creature to be God, they might lawfully fall down and worship it,
and not be guilty of Idolatry? Then by the same reason, if they strongly fancied any other Creature to be God, they might lawfully fallen down and worship it,
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because they believed them to be Gods? This is so plain, and the Light of the Truth on our side so clear and convincing that divers of their own Learned men have acknowledged, That if the Doctrine of Transubstantiation should be an error,
Because they believed them to be God's? This is so plain, and the Light of the Truth on our side so clear and convincing that diverse of their own Learned men have acknowledged, That if the Doctrine of Transubstantiation should be an error,
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and there should be no Conversion of the Consecrated Elements of bread and wine into the body and blood of Christ, the Church of Rome would be guilty of Idolatry;
and there should be no Conversion of the Consecrated Elements of bred and wine into the body and blood of christ, the Church of Room would be guilty of Idolatry;
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The 2d Instance of the Idolatry which we charge them with, is their Worshipping of Images, which we say is expresly forbidden in the Second Commandment.
The 2d Instance of the Idolatry which we charge them with, is their Worshipping of Images, which we say is expressly forbidden in the Second Commandment.
But here in Vindication of their Doctrine and Worship, they make use of several Pleas. 1. They say, that they Worship not the Image, but God by the Image;
But Here in Vindication of their Doctrine and Worship, they make use of several Pleasant. 1. They say, that they Worship not the Image, but God by the Image;
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For is not this the very thing that as Idolatry is expresly forbidden in the Second Commandment? That God's intentions in that Commandment were to prohibit all sorts of Images,
For is not this the very thing that as Idolatry is expressly forbidden in the Second Commandment? That God's intentions in that Commandment were to prohibit all sorts of Images,
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1. Because at the giving of the Law in Mount Horeb, they saw no likeness or similitude, Deut. 4.15. when God in that glorious and dreadful manner gave the Law, he would have appeared to them in some likeness or similitude if he had intended to be so represented and worshipped by them.
1. Because At the giving of the Law in Mount Horeb, they saw no likeness or similitude, Deuteronomy 4.15. when God in that glorious and dreadful manner gave the Law, he would have appeared to them in Some likeness or similitude if he had intended to be so represented and worshipped by them.
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But seeing he then made himself known to them under no such visible shape or representation, they were thereby given to understand, that God would not be so represented or worshipped.
But seeing he then made himself known to them under no such visible shape or representation, they were thereby given to understand, that God would not be so represented or worshipped.
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2. Another reason of the prohibition of Images to represent God by, is taken from the infinity and incomprehensibleness of his Nature, which cannot be represented to us by any thing that man's hands or art can frame,
2. another reason of the prohibition of Images to represent God by, is taken from the infinity and incomprehensibleness of his Nature, which cannot be represented to us by any thing that Man's hands or art can frame,
To whom then will ye liken God? or what likeness will ye compare unto him? Where afterwards God by the Prophet goes on shewing the gross folly and stupidity of all those who would represent the insinite and incomprehensible God by any finite and visible shape.
To whom then will you liken God? or what likeness will you compare unto him? Where afterwards God by the Prophet Goes on showing the gross folly and stupidity of all those who would represent the Infinite and incomprehensible God by any finite and visible shape.
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By all this we may easily perceive what the intent of the Second Commandment was, and upon what grounds it forbids the use of Images in the Worship of God.
By all this we may Easily perceive what the intent of the Second Commandment was, and upon what grounds it forbids the use of Images in the Worship of God.
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For if Images of false Gods only were therein forbidden, why then doth God in the 4th of Deuteronomy before mentioned enforce his prohibition of Images from this,
For if Images of false God's only were therein forbidden, why then does God in the 4th of Deuteronomy before mentioned enforce his prohibition of Images from this,
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because at the giving of the Law they saw no Image or Visible shape? Doth he not mean, that they saw no similitude or likeness, no shape or resemblance of himself, that is, of the true God? What else can be the import and meaning of that Argument? Again, Were they not the Images of the true God, which the Prophet speaks of, Is. 40. and proves to be vain and foolish inventions of men, idly fancying that God who is infinite and incomprehensible might be so represented? Were false Gods of that infinite and incomprehensible nature, that they might not be so represented and worshipped? Doth not God most plainly and expresly speak of himself,
Because At the giving of the Law they saw no Image or Visible shape? Does he not mean, that they saw no similitude or likeness, no shape or resemblance of himself, that is, of the true God? What Else can be the import and meaning of that Argument? Again, Were they not the Images of the true God, which the Prophet speaks of, Is. 40. and Proves to be vain and foolish Inventions of men, idly fancying that God who is infinite and incomprehensible might be so represented? Were false God's of that infinite and incomprehensible nature, that they might not be so represented and worshipped? Does not God most plainly and expressly speak of himself,
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3. Another Plea of some of them, is, Bellarmine among the rest, That the Images forbidden in the Second Commandment are only those by which a man intends to represent God perfectly.
3. another Plea of Some of them, is, Bellarmine among the rest, That the Images forbidden in the Second Commandment Are only those by which a man intends to represent God perfectly.
Who knows not, that 'tis impossible that the incomprehensible Nature and Essence of God should be represented fully and perfectly by any Image that can be made? So then, according to this gloss, the Second Commandment allows all manner of Images to be made and worshipped, provided that a man doth not think to represent God to perfection by them.
Who knows not, that it's impossible that the incomprehensible Nature and Essence of God should be represented Fully and perfectly by any Image that can be made? So then, according to this gloss, the Second Commandment allows all manner of Images to be made and worshipped, provided that a man does not think to represent God to perfection by them.
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If this only be the scope of the Commandment, then it seems it neither forbids the making nor worshipping of any Images, but mens wrong intentions therein.
If this only be the scope of the Commandment, then it seems it neither forbids the making nor worshipping of any Images, but Mens wrong intentions therein.
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3. Doth not the Apostle in the New Testament make use of the same Argument, drawn from God's incomprehensible Nature, to shew the sin and vanity of such representations of God? Disputing against the Superstition and Idolatry of the Athenians did he not declare unto them, that they ought not to think the Godhead to be like unto Gold,
3. Does not the Apostle in the New Testament make use of the same Argument, drawn from God's incomprehensible Nature, to show the since and vanity of such representations of God? Disputing against the Superstition and Idolatry of the Athenians did he not declare unto them, that they ought not to think the Godhead to be like unto Gold,
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unto whom the light of Nature it self might have dictated better things, and have enabled them to frame conceptions of God more suitable to the Divine Perfections.
unto whom the Light of Nature it self might have dictated better things, and have enabled them to frame conceptions of God more suitable to the Divine Perfections.
How much more sinful then is it in Christians, who by the clearer light of the glorious Gospel may attain to be much better acquainted with the Nature of God than either the Heathens or the generality of the Jews were? In a word, our Saviour by that one Divine Oracle which he uttered, John 4.24.
How much more sinful then is it in Christians, who by the clearer Light of the glorious Gospel may attain to be much better acquainted with the Nature of God than either the heathens or the generality of the jews were? In a word, our Saviour by that one Divine Oracle which he uttered, John 4.24.
God hath declared that he will not be represented or worshipped by Images, and therefore we may not do it, what carnal reasons and pretensions soever we may have for it.
God hath declared that he will not be represented or worshipped by Images, and Therefore we may not do it, what carnal Reasons and pretensions soever we may have for it.
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and direct our supplications to any else? Is any Creature in the World capable of all this Honour? Are they not all, the very best of them, in the same condition with our selves in relation to God;
and Direct our supplications to any Else? Is any Creature in the World capable of all this Honour? are they not all, the very best of them, in the same condition with our selves in Relation to God;
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Are they not all as dependant on him, as we are? Have they not their Being, their Subsistence, their Preservation, all their good things, from him? Have they any thing but what they have received from him? And do they retain what they have any longer than 'tis his good pleasure to continue them the possession and enjoyment of it?
are they not all as dependant on him, as we Are? Have they not their Being, their Subsistence, their Preservation, all their good things, from him? Have they any thing but what they have received from him? And do they retain what they have any longer than it's his good pleasure to continue them the possession and enjoyment of it?
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and constantly made use of by their Votaries, undeniably prove it against all contradiction or gainsaying, that they beg of the Saints and Angels protection in their Dangers,
and constantly made use of by their Votaries, undeniably prove it against all contradiction or gainsaying, that they beg of the Saints and Angels protection in their Dangers,
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as they most falsly and disingenuously affirm, what assurance have they that the Saints in Heaven can take knowledg of their Prayers? They must have the knowledg of our particular desires here on Earth, by special Revelation from God.
as they most falsely and disingenuously affirm, what assurance have they that the Saints in Heaven can take knowledge of their Prayers? They must have the knowledge of our particular Desires Here on Earth, by special Revelation from God.
Now what is there in Scripture that assures us, that as often as we beg their Prayers in our particular circumstances here below, God presently makes known to them what our Desires are? Is there in the whole Scripture any the least intimation thereof? What a blind, superstitious, absurd,
Now what is there in Scripture that assures us, that as often as we beg their Prayers in our particular Circumstances Here below, God presently makes known to them what our Desires Are? Is there in the Whole Scripture any the least intimation thereof? What a blind, superstitious, absurd,
Then; that is, after he had ended all his Temptations, as we have it more fully, Luke 4.13. after he had tried his utmost skill, and set upon him with all those sorts of Temptations by which he thought he was most likely to prevail.
Then; that is, After he had ended all his Temptations, as we have it more Fully, Lycia 4.13. After he had tried his utmost skill, and Set upon him with all those sorts of Temptations by which he Thought he was most likely to prevail.
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Now while it pleaseth God to keep them under this Discipline, and to permit Satan thus to molest and disquiet them, this consideration may be a great stay and support to these weatherbeaten and distressed Souls, that nothing befals them but what hath oft befallen the dearest of God's Children;
Now while it Pleases God to keep them under this Discipline, and to permit Satan thus to molest and disquiet them, this consideration may be a great stay and support to these Weather-beaten and distressed Souls, that nothing befalls them but what hath oft befallen the dearest of God's Children;
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Hence we learn, that tho the Devil be resisted stoutly and manfully; yet he may not presently withdraw, and desist from giving us any further trouble.
Hence we Learn, that though the devil be resisted stoutly and manfully; yet he may not presently withdraw, and desist from giving us any further trouble.
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He may often renew his assaults, and come on again, tho he hath been worsted more than once and twice, His malice provoketh and thrusteth him forward to make fresh attempts,
He may often renew his assaults, and come on again, though he hath been worsted more than once and twice, His malice provokes and thrusts him forward to make fresh attempts,
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and when he hath done all that he can, and yet obtaineth not his purpose, his Retreat after so many assaults will at length be so much the more shameful and ignominious.
and when he hath done all that he can, and yet obtaineth not his purpose, his Retreat After so many assaults will At length be so much the more shameful and ignominious.
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How far soever his leave for winnowing you may extend, your stout and constant resistance, and Christ's powerful rebukes, shall at length put him to flight.
How Far soever his leave for winnowing you may extend, your stout and constant resistance, and Christ's powerful rebukes, shall At length put him to flight.
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and be not weary of this course, for in due time you shall reap, if you faint not, Gal. 6.9. You shall reap the peaceable fruit of Righteousness, those spiritual benefits and advantages, those inward consolations and refreshings which are the usual issue of Trials and Temptations.
and be not weary of this course, for in due time you shall reap, if you faint not, Gal. 6.9. You shall reap the peaceable fruit of Righteousness, those spiritual benefits and advantages, those inward consolations and refreshings which Are the usual issue of Trials and Temptations.
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Yet a little while, and he that shall come (that shall come in to your effectual succour and relief against the Tempter) will come, and will not tarry.
Yet a little while, and he that shall come (that shall come in to your effectual succour and relief against the Tempter) will come, and will not tarry.
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3. The trouble and disquiet, the anguish and perplexity accompanying Temptations, prepares them for after-comforts, renders them the more acceptable to them,
3. The trouble and disquiet, the anguish and perplexity accompanying Temptations, prepares them for after-comforts, renders them the more acceptable to them,
Experience of themselves, of their weakness and frailty in the hour of temptations, of their unbelief, of their proneness to call in question the truth of God's Promises,
Experience of themselves, of their weakness and frailty in the hour of temptations, of their unbelief, of their proneness to call in question the truth of God's Promises,
or if that cannot be done, to sadden and deject, to trouble and disturb, to puzzle and intangle, to mislead and bewilder, to dishearten and discourage poor distressed Souls.
or if that cannot be done, to sadden and deject, to trouble and disturb, to puzzle and entangle, to mislead and bewilder, to dishearten and discourage poor distressed Souls.
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Experience of God's Wisdom, Power, Goodness, and Truth, in supporting them under all their Temptations, in turning the malice of Satan to their spiritual advantage,
Experience of God's Wisdom, Power, goodness, and Truth, in supporting them under all their Temptations, in turning the malice of Satan to their spiritual advantage,
Hence 'tis said, even of Christ himself, that having suffered, and having been tempted himself, he is able to succour them that are tempted, Heb. 2.18. By a man's own Temptations he gains not only skill and ability, but moreover tenderness and compassion, both which accomplish him for ministring relief to others in the like condition.
Hence it's said, even of christ himself, that having suffered, and having been tempted himself, he is able to succour them that Are tempted, Hebrew 2.18. By a Man's own Temptations he gains not only skill and ability, but moreover tenderness and compassion, both which accomplish him for ministering relief to Others in the like condition.
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And they that have been tempted themselves, know the heart of the tempted, and therefore know how to apply themselves to administer suitable Counsels and Consolations to them with dexterity and tenderness.
And they that have been tempted themselves, know the heart of the tempted, and Therefore know how to apply themselves to administer suitable Counsels and Consolations to them with dexterity and tenderness.
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whatsoever they took most delight in, lay nearest their hearts, and had the greatest interest in their affections, all that is now come to be of no account with them;
whatsoever they took most delight in, lay nearest their hearts, and had the greatest Interest in their affections, all that is now come to be of no account with them;
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Thus the Messenger of Satan must buffet the Apostle to keep him humble, and that he might not be exalted above measure for the abundance of Revelations, 2 Cor. 12.7.
Thus the Messenger of Satan must buffet the Apostle to keep him humble, and that he might not be exalted above measure for the abundance of Revelations, 2 Cor. 12.7.
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but especially over their hearts, over their affections, over their thoughts, imaginations and fancies, where the Devil usually most abuseth and disquieteth them.
but especially over their hearts, over their affections, over their thoughts, Imaginations and fancies, where the devil usually most abuseth and disquieteth them.
By the frequent incursion of Temptation, he stirs them up to Prayer, and to a more diligent and conscientious attendance on the use of all means whereby they may be kept from sin.
By the frequent incursion of Temptation, he stirs them up to Prayer, and to a more diligent and conscientious attendance on the use of all means whereby they may be kept from since.
3. Others have made themselves the more obnoxious to Temptations, by having contracted the guilt of some horrid and heinous Sins, whereby they have laid themselves open to Satan.
3. Others have made themselves the more obnoxious to Temptations, by having contracted the guilt of Some horrid and heinous Sins, whereby they have laid themselves open to Satan.
If Satan taking his advantage, hath driven these upon the brink of the dreadful precipice of despair, it may be very long before they can be recovered, quieted,
If Satan taking his advantage, hath driven these upon the brink of the dreadful precipice of despair, it may be very long before they can be recovered, quieted,
4. The gross ignorance of others in matters of Religion, and in what concerns their Souls, makes them both more subject to be abused by Satan's temptations,
4. The gross ignorance of Others in matters of Religion, and in what concerns their Souls, makes them both more Subject to be abused by Satan's temptations,
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Behold, Angels came, and ministred unto him. So we read Luke 22.43. that when he was in an Agony before his Passion, there appeared an Angel unto him from Heaven, strengthening him.
Behold, Angels Come, and ministered unto him. So we read Lycia 22.43. that when he was in an Agony before his Passion, there appeared an Angel unto him from Heaven, strengthening him.
so 'tis a great support, encouragement, and comfort to us, in all the dangers and distresses, trials and temptations which in this life we are subject to.
so it's a great support, encouragement, and Comfort to us, in all the dangers and Distresses, trials and temptations which in this life we Are Subject to.
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when the Devil had ended his temptations, and at Christ's rebuke had left him, then Angels came, and ministred to him. Here two things are observable,
when the devil had ended his temptations, and At Christ's rebuke had left him, then Angels Come, and ministered to him. Here two things Are observable,
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for most wise and gracious ends he hides his Face from them in the hour of temptation, withdraws the sensible influences of his gracious Presence from them,
for most wise and gracious ends he hides his Face from them in the hour of temptation, withdraws the sensible influences of his gracious Presence from them,
Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. 2. We may observe, That Temptations make way for, and end in comfort.
Light is sown for the righteous, and gladness for the upright in heart, Psalm 97.11. 2. We may observe, That Temptations make Way for, and end in Comfort.
And ordinarily the sorer and more grievous the temptations are that any man is exercised with, the sweeter and the stronger, the more durable and lasting are those consolations that attend them. This may teach us,
And ordinarily the Sorer and more grievous the temptations Are that any man is exercised with, the Sweeten and the Stronger, the more durable and lasting Are those consolations that attend them. This may teach us,
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