It's called A Song of Degrees, a Title that is common to fifteen Psalms in this Book, from the 120 to the 134 inclusivè, and the importance of this Title is not easily condescended upon.
It's called A Song of Degrees, a Title that is Common to fifteen Psalms in this Book, from the 120 to the 134 inclusivè, and the importance of this Title is not Easily condescended upon.
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Popish Writers would from this make up fifteen Degrees of Vertues, each of them still above another, whereby a Sinner breathes for Redemption by Christ, from a stare of Sin and Misery, and ascendeth to Heaven;
Popish Writers would from this make up fifteen Degrees of Virtues, each of them still above Another, whereby a Sinner breathes for Redemption by christ, from a stare of since and Misery, and Ascendeth to Heaven;
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That these Psalms may be called Songs of Degrees, 1. Upon the account of the way of singing them, the Voice in singing them being raised to an high Key,
That these Psalms may be called Songs of Degrees, 1. Upon the account of the Way of singing them, the Voice in singing them being raised to an high Key,
It's the same word used here for Degrees. 2. There is a reason why these Psalms were to be sung with a loud Voice, a Song of Degrees may signifie a most excellent Song,
It's the same word used Here for Degrees. 2. There is a reason why these Psalms were to be sung with a loud Voice, a Song of Degrees may signify a most excellent Song,
or a Song which in excellency surmounts other Songs, and so the word is rendred when it is applyed to a man of excellency, 1 Chron. 17.17. Thou hast regarded me according to a man of high degree, or a man of excellency, O Lord;
or a Song which in excellency surmounts other Songs, and so the word is rendered when it is applied to a man of excellency, 1 Chronicles 17.17. Thou hast regarded me according to a man of high degree, or a man of excellency, Oh Lord;
for the sweet, grave, and pithy Sentences they contain. 3. They may be called Songs of Degrees, upon the account of the place where these excellent Songs were to be sung with an high voice.
for the sweet, grave, and pithy Sentences they contain. 3. They may be called Songs of Degrees, upon the account of the place where these excellent Songs were to be sung with an high voice.
and Offering to crush his Hopes; and this he wrestleth with by claiming to Pardon, vers. 3, 4. 3. Ye will find him wrestling with Delays to his Answer of Prayers, or Delays of the Outgate prayed for;
and Offering to crush his Hope's; and this he wrestleth with by claiming to Pardon, vers. 3, 4. 3. You will find him wrestling with Delays to his Answer of Prayers, or Delays of the Outgate prayed for;
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but, he brings it forth and improves it for the use of the People of God, whom he encourageth to hope in God, upon the account of Mercy, and Pardon, and plenteous Redemption;
but, he brings it forth and improves it for the use of the People of God, whom he Encourageth to hope in God, upon the account of Mercy, and Pardon, and plenteous Redemption;
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To return to the first two Verses, upon which I may be the more brief, that I had occasion to speak to you before of the Troubles and Trials of Gods People, of Prayer, and Gods Answering Prayer;
To return to the First two Verses, upon which I may be the more brief, that I had occasion to speak to you before of the Troubles and Trials of God's People, of Prayer, and God's Answering Prayer;
In this his Wrestling then, take notice of these four things. 1. Ye have that that the Psalmist is put to wrestle with, which is expressed under the name of Depths. 2. The way of his wrestling therewith, out of the depths he cryed, Out of the depths have I cried.
In this his Wrestling then, take notice of these four things. 1. You have that that the Psalmist is put to wrestle with, which is expressed under the name of Depths. 2. The Way of his wrestling therewith, out of the depths he cried, Out of the depths have I cried.
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Neither can I understand it of the Conscience of Sin only, that (as some would understand it) he is under a deep of Despair, upon the account of Guilt that he speaks of, vers. 3, 4. and hath a promise of Redemption from vers. 8. The word is Depths in the Plural Number,
Neither can I understand it of the Conscience of since only, that (as Some would understand it) he is under a deep of Despair, upon the account of Gilded that he speaks of, vers. 3, 4. and hath a promise of Redemption from vers. 8. The word is Depths in the Plural Number,
and therefore it is safest to understand it, more generally of plunging and sinking Difficulties, both outward Trouble and inward Perplexity resulting thereon,
and Therefore it is Safest to understand it, more generally of plunging and sinking Difficulties, both outward Trouble and inward Perplexity resulting thereon,
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and this interpretation agrees best with the current of Scripture, where we find the horrible Pit, the Miry Clay, Depths, Deep Waters, Water Floods, made use of to hold out great Troubles, as Psal. 40.2. Psal. 42.7. Psal. 69.2, 14, 15.
and this Interpretation agrees best with the current of Scripture, where we find the horrible Pit, the Miry Clay, Depths, Deep Waters, Water Floods, made use of to hold out great Troubles, as Psalm 40.2. Psalm 42.7. Psalm 69.2, 14, 15.
I shall here touch upon one Observation, That not only the visible Church, but even the truly Godly, may be brought under plunging Difficulties and Perplexities, both inward and outward, to their great sinking,
I shall Here touch upon one Observation, That not only the visible Church, but even the truly Godly, may be brought under plunging Difficulties and Perplexities, both inward and outward, to their great sinking,
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Thus also the wise counsel of God that men cannot indagate, are called Depths, Psal. 92.5. Thy thoughts are very deep, and 1 Cor. 2.10. The Spirit searcheth all things, yea the deep things of God: and thus also Ezek. 3.6. a people of a strange speech, and of a hard language, whose whose words the people could not understand, are spoken of;
Thus also the wise counsel of God that men cannot indagate, Are called Depths, Psalm 92.5. Thy thoughts Are very deep, and 1 Cor. 2.10. The Spirit Searches all things, yea the deep things of God: and thus also Ezekiel 3.6. a people of a strange speech, and of a hard language, whose whose words the people could not understand, Are spoken of;
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And that this Notion is not strained even in this case of Trouble, is clear from Hemans lament, Psal. 88.6. Thou hast laid me (saith he) in the lowest pit, in darkness, in the deeps;
And that this Notion is not strained even in this case of Trouble, is clear from Hemans lament, Psalm 88.6. Thou hast laid me (Says he) in the lowest pit, in darkness, in the deeps;
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All hope that they shall be saved taken away, (as it is said by Paul in that Voyage, Acts 27.20.) all their expectations of an outgate may be crushed, as Jer. 14.19.
All hope that they shall be saved taken away, (as it is said by Paul in that Voyage, Acts 27.20.) all their Expectations of an outgate may be crushed, as Jer. 14.19.
and for the time of healing, and behold, trouble; yea, all their endeavours to extricate themselves out of Trouble may be frustrate, Jer. 8.18. When I would comfort my self against sorrow, my heart is faint in me:
and for the time of healing, and behold, trouble; yea, all their endeavours to extricate themselves out of Trouble may be frustrate, Jer. 8.18. When I would Comfort my self against sorrow, my heart is faint in me:
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as Ebedmelech said to the King, they have put Jeremiah in the Dungeon, and he will die for hunger in the place where he is, Jer. 38.9. Put a man in a Pit where there is deep Water, he will drown, if he be not taken out.
as Ebedmelech said to the King, they have put Jeremiah in the Dungeon, and he will die for hunger in the place where he is, Jer. 38.9. Put a man in a Pit where there is deep Water, he will drown, if he be not taken out.
but all hope of Issue may be accompanied with apparent present Ruine. David is put to a humbling posture, when he is put to that, Psal. 69.15. Let not the water floud overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. But 4ly. The Metaphor of Depths in the Plural number, imports a plurality of them, a multitude of these depths, dark, hard, hopeless, ruining pressures, trysting all together on a Child of God, that his sad lot may be like that of the Church, Lam. 2.22. Thou hast called as in a solemn day, my terrors round about;
but all hope of Issue may be accompanied with apparent present Ruin. David is put to a humbling posture, when he is put to that, Psalm 69.15. Let not the water flood overflow me, neither let the deep swallow me up, and let not the pit shut her Mouth upon me. But 4ly. The Metaphor of Depths in the Plural number, imports a plurality of them, a multitude of these depths, dark, hard, hopeless, ruining pressures, trysting all together on a Child of God, that his sad lot may be like that of the Church, Lam. 2.22. Thou hast called as in a solemn day, my terrors round about;
as one Wave uses not to come its alone to beat upon the Shore, but Tryal upon Tryal, Wave upon Wave, one Depth calling upon another Depth, till their Tryal be perfected.
as one Wave uses not to come its alone to beatrice upon the Shore, but Trial upon Trial, Wave upon Wave, one Depth calling upon Another Depth, till their Trial be perfected.
More particularly, the plurality of these Depths, may be taken up in these steps, 1. Their outward Trouble may be attended with other visible disadvantages;
More particularly, the plurality of these Depths, may be taken up in these steps, 1. Their outward Trouble may be attended with other visible disadvantages;
for when a man is under trouble, then ordinarly he is in contempt, Job 12.5. He that is ready to slip with his feet, is as a lamp despised, as a dying out snuff in the thought of him that is at ease: Hence, Heb. 12.2. It is said, Christ endured the cross, despising the shame;
for when a man is under trouble, then ordinarily he is in contempt, Job 12.5. He that is ready to slip with his feet, is as a lamp despised, as a dying out snuff in the Thought of him that is At ease: Hence, Hebrew 12.2. It is said, christ endured the cross, despising the shame;
yea, not only doth outward trouble and contempt go ordinarly together, but outward affliction and slighting from nearest relations, which is a load above a burden, Psal. 31.11. My lovers and friends stood aloof from my sore, and my kinsmen stood afar off.
yea, not only does outward trouble and contempt go ordinarily together, but outward affliction and slighting from nearest relations, which is a load above a burden, Psalm 31.11. My lovers and Friends stood aloof from my soar, and my kinsmen stood afar off.
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Psal. 88.8, and 18. Lover and friend hast thou put far from me, and my acquaintance into darkness. 2ly. It comes to the Depths with the people of God upon this account.
Psalm 88.8, and 18. Lover and friend hast thou put Far from me, and my acquaintance into darkness. 2ly. It comes to the Depths with the people of God upon this account.
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The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? That is deep upon deep, trouble and guilt, trouble and broken mind turns to be the greatest burden. And 3ly. It may come to Depths with the people of God on this account, that when once the mind is broken, there is no need of many real Crosses;
The Spirit of a man will sustain his infirmity, but a wounded Spirit who can bear? That is deep upon deep, trouble and guilt, trouble and broken mind turns to be the greatest burden. And 3ly. It may come to Depths with the people of God on this account, that when once the mind is broken, there is no need of many real Crosses;
I proceed to the second thing, being to name a few Considerations for clearing how it comes to be thus with the people of God, That they are brought into these Depths, I shall name but a few, having been long in breaking in upon this purpose, which will save me a labour afterward.
I proceed to the second thing, being to name a few Considerations for clearing how it comes to be thus with the people of God, That they Are brought into these Depths, I shall name but a few, having been long in breaking in upon this purpose, which will save me a labour afterwards.
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And 1. Take this Consideration in general, The folly of the people of God puts them to this posture, That is one, Psal. 38.3. There is no soundness in my flesh, because of thine anger;
And 1. Take this Consideration in general, The folly of the people of God puts them to this posture, That is one, Psalm 38.3. There is no soundness in my Flesh, Because of thine anger;
Whatsoever there may be of a Tryal of Faith in their Trouble, Sin is the door at which their troubles, particularly their overwhelming Troubles, enter in. But 2ly.
Whatsoever there may be of a Trial of Faith in their Trouble, since is the door At which their Troubles, particularly their overwhelming Troubles, enter in. But 2ly.
I shall instance but in these two Faults. 1. The ordinary Fault of negligence in doing Duty, I do not say of neglecting Duty, custom and Conscience may keep them at Duty,
I shall instance but in these two Faults. 1. The ordinary Fault of negligence in doing Duty, I do not say of neglecting Duty, custom and Conscience may keep them At Duty,
If the Psalmist cryed out of the Depths, and the poor speaks Supplications as he doth, v. 2. It intimats there is little crying, little humiliation in ordinary diligence,
If the Psalmist cried out of the Depths, and the poor speaks Supplications as he does, v. 2. It intimates there is little crying, little humiliation in ordinary diligence,
therefore he sends to the Depths to put an edge upon folks diligence, and to teach them to say their Prayers in earnest. A 2d. Fault in ordinar is, the neglect of ordinar needy dependence upon God in all things;
Therefore he sends to the Depths to put an edge upon folks diligence, and to teach them to say their Prayers in earnest. A 2d. Fault in ordinary is, the neglect of ordinary needy dependence upon God in all things;
Hence the Apostle, 2 Cor. 1.8, 9. Saith, We were pressed out of measure above strength, insomuch that we despaired even of life, we had the sentence of death in our selves.
Hence the Apostle, 2 Cor. 1.8, 9. Says, We were pressed out of measure above strength, insomuch that we despaired even of life, we had the sentence of death in our selves.
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And 3. Whereas it might be thought that such faults as these and grosser, are passed in many others, I shall add, that the Lords near relation with his People, will not let them win away with their faults, win away who will, Amos 3.2. You only have I known of all the Families of the earth, therefore I will punish you for all your iniquities:
And 3. Whereas it might be Thought that such Faults as these and grosser, Are passed in many Others, I shall add, that the lords near Relation with his People, will not let them win away with their Faults, win away who will, Amos 3.2. You only have I known of all the Families of the earth, Therefore I will Punish you for all your iniquities:
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Hence it is Paul's remark in the forecited place, 1 Cor. 1.4, 5. God comforts us in all our Tribulation, that we may be able to comfort them, who are in any trouble, by the comfort wherewith we our selves are comforted of God;
Hence it is Paul's remark in the forecited place, 1 Cor. 1.4, 5. God comforts us in all our Tribulation, that we may be able to Comfort them, who Are in any trouble, by the Comfort wherewith we our selves Are comforted of God;
and this makes affliction take a deeper stamp, and impression on them, and to draw Blood of them more than it doth on an unsubdued Spirit, who hath no mind of God,
and this makes affliction take a Deeper stamp, and impression on them, and to draw Blood of them more than it does on an unsubdued Spirit, who hath no mind of God,
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For the 3d. thing I proposed to be spoken to, That is, the Use of the Doctrine, the whole Observations to be gathered from the two following Verses, are Instructions how to improve such a lot,
For the 3d. thing I proposed to be spoken to, That is, the Use of the Doctrine, the Whole Observations to be gathered from the two following Verses, Are Instructions how to improve such a lot,
Why? It speaks little of a soul thriving in the life of God: Take notice of that word, Psal. 55.19. Spoken of the wicked, because they have no changes, therefore they fear not God:
Why? It speaks little of a soul thriving in the life of God: Take notice of that word, Psalm 55.19. Spoken of the wicked, Because they have no changes, Therefore they Fear not God:
but I say, ye would not mistake, for it is a token of Gods love and care who donks them in the Depths, to put them out of the Depths to cry unto him;
but I say, you would not mistake, for it is a token of God's love and care who donks them in the Depths, to put them out of the Depths to cry unto him;
This I speak, not to foster discouragement in any, but to caution them that are ready to stumble at the people of God their being in trouble, and broken in that condition.
This I speak, not to foster discouragement in any, but to caution them that Are ready to Stumble At the people of God their being in trouble, and broken in that condition.
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and this Ʋse is the Key to open the Door to the following purpose, which I shall not now break in upon, only remember, The Lord doth not afflict willingly,
and this Ʋse is the Key to open the Door to the following purpose, which I shall not now break in upon, only Remember, The Lord does not afflict willingly,
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and sinking perplexities in his condition, wherein we have an account of what he had to wrestle with, The depths; the way of his wrestling with these Depths, to wit, by Prayer, his reflecting on that exercise,
and sinking perplexities in his condition, wherein we have an account of what he had to wrestle with, The depths; the Way of his wrestling with these Depths, to wit, by Prayer, his reflecting on that exercise,
but he drives another Trade, his being in the Depths puts him to Prayer, and to fervency in Prayer, he not only intimats that out of the Depths he Prayed,
but he drives Another Trade, his being in the Depths puts him to Prayer, and to fervency in Prayer, he not only intimates that out of the Depths he Prayed,
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The general Observation which I take from this, is, That the kindly result of sinking and surchanging exercise in the Saints, is when it puts them to Prayer,
The general Observation which I take from this, is, That the kindly result of sinking and surchanging exercise in the Saints, is when it puts them to Prayer,
an idle man in a difficult lot, I can compare him to nothing, but to that drunken man, Prov. 23.34. That is as one that lyeth down in the midst of the sea, or as he that lieth upon the top of a mast;
an idle man in a difficult lot, I can compare him to nothing, but to that drunken man, Curae 23.34. That is as one that lies down in the midst of the sea, or as he that lies upon the top of a mast;
and shall I add, that's a sad Posture, vers 6. when a Pagan Ship-master reproves a Prophet Jonah, what meanest thou, O sleeper? saith he, arise, and call upon thy God.
and shall I add, that's a sad Posture, vers 6. when a Pagan Shipmaster reproves a Prophet Jonah, what Meanest thou, Oh sleeper? Says he, arise, and call upon thy God.
2. That the Psalmist when he is in the Depths cryes out unto God, it imports, That kindly Saints, whenever they come in any Distress, have no refuge but God.
2. That the Psalmist when he is in the Depths cries out unto God, it imports, That kindly Saints, whenever they come in any Distress, have no refuge but God.
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as long as nothing ails the Child he will go beside any body, but when he comes in a difficulty he will leave the rest & single out his Parent to protect him;
as long as nothing ails the Child he will go beside any body, but when he comes in a difficulty he will leave the rest & single out his Parent to Pact him;
It is with them as it was with that hypocritical king, when he said to the Harlot, if the Lord do not help thee, whence shall I help thee? out of the Barn-floor, or out of the Wine-press.
It is with them as it was with that hypocritical King, when he said to the Harlot, if the Lord do not help thee, whence shall I help thee? out of the Barn-floor, or out of the Winepress.
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and beheld, but there was no man that would know me, refuge failed me, no man cared for my soul, what follows? I cried unto thee, O Lord, I said, thou art my refuge:
and beheld, but there was no man that would know me, refuge failed me, no man cared for my soul, what follows? I cried unto thee, Oh Lord, I said, thou art my refuge:
Kindly Saints must therefore look unto God in every Distress, partly because whatever right means they have to make use of, they must either begin at God,
Kindly Saints must Therefore look unto God in every Distress, partly Because whatever right means they have to make use of, they must either begin At God,
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and as Saul pretended to it, David really practised it, 1 Sam. 30.7. whatever mind he had to pursue the Amalekites that had burnt Z•klag, and taken his Wives captive, he will do nothing till he consult with God.
and as Saul pretended to it, David really practised it, 1 Sam. 30.7. whatever mind he had to pursue the Amalekites that had burned Z•klag, and taken his Wives captive, he will do nothing till he consult with God.
A third thing imported in this, that the Psalmist out of the Depths cryed unto God, is this, that there is no case of the Saints so desperate, wherein Prayer is useless, ye know what was that wicked Kings Determination, 2 Kings 6.33. This evil is of the Lord, what should I wait for the Lord any longer? and how many in Heart and Practice, in difficult Cases say so? it is to little purpose to wait on God, to look to God.
A third thing imported in this, that the Psalmist out of the Depths cried unto God, is this, that there is no case of the Saints so desperate, wherein Prayer is useless, you know what was that wicked Kings Determination, 2 Kings 6.33. This evil is of the Lord, what should I wait for the Lord any longer? and how many in Heart and Practice, in difficult Cases say so? it is to little purpose to wait on God, to look to God.
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The Psalmist here was of another temper, out of the Depths have I cried unto thee, Lord, saith he, he finds it to good purpose to cry unto God. So Jonah 2.4. I said, I am cast out of thy sight;
The Psalmist Here was of Another temper, out of the Depths have I cried unto thee, Lord, Says he, he finds it to good purpose to cry unto God. So Jonah 2.4. I said, I am cast out of thy sighed;
for the high and lofty One, who hath the Heaven for his Throne, and the Earth for his Footstool, hath an Eye also to them who are of a poor and of a Contrite Spirit,
for the high and lofty One, who hath the Heaven for his Throne, and the Earth for his Footstool, hath an Eye also to them who Are of a poor and of a Contrite Spirit,
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and trembleth at his Word, Isa. 66.1, 2. and he who humbleth himself to behold the things that are in Heaven and in the Earth, he raiseth the poor out of the Dust,
and Trembleth At his Word, Isaiah 66.1, 2. and he who Humbleth himself to behold the things that Are in Heaven and in the Earth, he Raiseth the poor out of the Dust,
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but be it to purpose, or no purpose, they must be about it, they will not quite it, that place cited in Jonah proves it, let God cast him out of his sight,
but be it to purpose, or no purpose, they must be about it, they will not quite it, that place cited in Jonah Proves it, let God cast him out of his sighed,
Tell him his difficulty is so great (as Temptation will be ready to say) that crying to God will do him no good, it's all a matter, to Prayer he must, he'll rather sink Praying, than be saved without it. Psal. 61.2. From the ends of the earth will I cry unto thee, when my heart is overwhelmed.
Tell him his difficulty is so great (as Temptation will be ready to say) that crying to God will do him no good, it's all a matter, to Prayer he must, he'll rather sink Praying, than be saved without it. Psalm 61.2. From the ends of the earth will I cry unto thee, when my heart is overwhelmed.
And Heman is another notable instance, Psal. 88.13, and vers. 14. he says, Lord, why castest thou off my soul? why hidest thou thy face from me? and vers. 15. I am afflicted, and ready to die from my youth up,
And Heman is Another notable instance, Psalm 88.13, and vers. 14. he Says, Lord, why Chastest thou off my soul? why hidest thou thy face from me? and vers. 15. I am afflicted, and ready to die from my youth up,
That he says, Out of the depths have I cryed unto thee, it imports, that not only a Saint will not be put from Prayer, through the greatness of his Distress,
That he Says, Out of the depths have I cried unto thee, it imports, that not only a Saint will not be put from Prayer, through the greatness of his Distress,
Thus Crying is used upon the account of Grief, Ezek. 5.4. The marked Persons are such as sigh and cry for all the abominations done in the midst of the city.
Thus Crying is used upon the account of Grief, Ezekiel 5.4. The marked Persons Are such as sighs and cry for all the abominations done in the midst of the City.
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a stupid Man that wots not how it's with himself, or the people of God, (who is like Pharaoh that knew not that Egypt was destroyed) will not be a crying Man.
a stupid Man that wots not how it's with himself, or the people of God, (who is like Pharaoh that knew not that Egypt was destroyed) will not be a crying Man.
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2. This Crying imports, not only a sense of ones Case, but an earnest affection after that, which our cryes are employed about, it's not for Triffles that a Man cryes either to obtain or avoid them (at least they are not Triffles in his opinion), it's given as an estimation of Wisdom, Prov. 2.3. when a man cryes and lifts up his voice for it.
2. This Crying imports, not only a sense of ones Case, but an earnest affection After that, which our cries Are employed about, it's not for Trifles that a Man cries either to obtain or avoid them (At least they Are not Trifles in his opinion), it's given as an estimation of Wisdom, Curae 2.3. when a man cries and lifts up his voice for it.
And David cryes about that which he is affected with, Ps. 84.2. my soul longeth, yea euen fainteth for the courts of the Lord, my heart and my flesh cryeth out for the living God.
And David cries about that which he is affected with, Ps. 84.2. my soul Longeth, yea even fainteth for the Courts of the Lord, my heart and my Flesh Cries out for the living God.
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and he knows it not ) and a slighting of desyrable Mercies, will not produce Crying for the one, or to avoid the other. But 3ly. This Crying imports, with sense of need and earnestness of Affection to be at the thing cryed for, a sense of a distance.
and he knows it not) and a slighting of desyrable mercies, will not produce Crying for the one, or to avoid the other. But 3ly. This Crying imports, with sense of need and earnestness of Affection to be At the thing cried for, a sense of a distance.
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And whatever sense we have of our need, or of our distance from God, or of the Guilt hath drawn it on, Confidence is needfull to usher in Prayer, Heb. 4.16. Having such an high priest, let us come boldy.
And whatever sense we have of our need, or of our distance from God, or of the Gilded hath drawn it on, Confidence is needful to usher in Prayer, Hebrew 4.16. Having such an high priest, let us come boldy.
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when I think upon these Tones and Voices used by some in Prayer, I often mind that word, Eccles. 9.17. the words of wise men, are heard in quiet, more than the cry of him that ruleth among fools.
when I think upon these Tones and Voices used by Some in Prayer, I often mind that word, Eccles. 9.17. the words of wise men, Are herd in quiet, more than the cry of him that Ruleth among Fools.
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It's not the Tone (though we ow the Voice to God) that makes fervent Prayer to him. Moses Exod. 14.15. prayed fervently, he cried to God when he spoke not a Word, and Lam. 2.18. Their heart cried unto the Lord, O wall of the daughter of Zion.
It's not the Tone (though we owe the Voice to God) that makes fervent Prayer to him. Moses Exod 14.15. prayed fervently, he cried to God when he spoke not a Word, and Lam. 2.18. Their heart cried unto the Lord, Oh wall of the daughter of Zion.
but when it comes to crying out of the Depths, your said Prayers will not do the turn our blessed Lord was never superficial in Prayer, yet Luk. 22.44.
but when it comes to crying out of the Depths, your said Prayers will not do the turn our blessed Lord was never superficial in Prayer, yet Luk. 22.44.
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but ye shall take a few words from it, if this be the kindly result of blessed trouble, to be put to crying to God out of the depths, then ye may see what a dreadful plague it is, that when people are cast in the Depths,
but you shall take a few words from it, if this be the kindly result of blessed trouble, to be put to crying to God out of the depths, then you may see what a dreadful plague it is, that when people Are cast in the Depths,
and the Spirit of Prayer is away, and there is no crying out of them to God, Shall I hold up to you a Glass to let you see your own foul Face in this matter. Read Ezek. 24.23.
and the Spirit of Prayer is away, and there is no crying out of them to God, Shall I hold up to you a Glass to let you see your own foul Face in this matter. Read Ezekiel 24.23.
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And I pray you forget Judah and Israel, and call this Scotland, and your selves Professors in Scotland that are spoken to, Ye shall not mourn, nor weep,
And I pray you forget Judah and Israel, and call this Scotland, and your selves Professors in Scotland that Are spoken to, You shall not mourn, nor weep,
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And will ye not get many such up and down the Land, folks that are like wild beasts in a net, strugling with their Calamity, tatlers and talkers of their troubles, he blaming him,
And will you not get many such up and down the Land, folks that Are like wild beasts in a net, struggling with their Calamity, Tattlers and talkers of their Troubles, he blaming him,
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and he him, roaring for the sad case themselves and the Land are in, but where is their crying out of the depths to God? Who have added to the weight and measure of their Prayers for all that is come over them? Where will ye get a Daniel in all Scotland, that for three full weeks gave himself to Fasting and Prayer? Will ye have another Glass to see your foul spots in? Read Dan. 9.13.
and he him, roaring for the sad case themselves and the Land Are in, but where is their crying out of the depths to God? Who have added to the weight and measure of their Prayers for all that is come over them? Where will you get a daniel in all Scotland, that for three full weeks gave himself to Fasting and Prayer? Will you have Another Glass to see your foul spots in? Read Dan. 9.13.
yet there is no Prayer to purpose. Will ye yet take another Glass? Then read Amos 4.6. &c. Where the Lord tells what stroaks he had inflicted upon his people, every one of them heavier than another.
yet there is no Prayer to purpose. Will you yet take Another Glass? Then read Amos 4.6. etc. Where the Lord tells what Strokes he had inflicted upon his people, every one of them Heavier than Another.
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I may say on this account, that fearers of God are self-destroyers, O tell it not in Gath, publish it not in the streets of Ashkelon, that God hath taken such pains to put us to pray and repent, and yet we will do any thing,
I may say on this account, that fearers of God Are self-destroyers, Oh tell it not in Gaza, publish it not in the streets of Ashkelon, that God hath taken such pains to put us to pray and Repent, and yet we will do any thing,
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And will ye yet take another word that may give folk a sight of their foul Face? Even that Charge unjustly laid by Eliphaz against Job, chap: 15. vers. 4. Which I doubt if we can lay so well from our door as he might, Thou castest off fear (saith he) and restrainest prayer before God.
And will you yet take Another word that may give folk a sighed of their foul Face? Even that Charge unjustly laid by Eliphaz against Job, chap: 15. vers. 4. Which I doubt if we can lay so well from our door as he might, Thou Chastest off Fear (Says he) and restrainest prayer before God.
How many are there among us, that sometimes have worshipped God in secret, and now do not bow a knee to God? How many have worshipped God in their Families, who now have left it off? And among you there are not a few such,
How many Are there among us, that sometime have worshipped God in secret, and now do not bow a knee to God? How many have worshipped God in their Families, who now have left it off? And among you there Are not a few such,
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as we find by your shifting answers, when you are asked therea•ent, a thing that rather might be expected in the barbarous parts of the Land than among you,
as we find by your shifting answers, when you Are asked therea•ent, a thing that rather might be expected in the barbarous parts of the Land than among you,
Restraint of Prayer is in them who have keeped up a Form, but alas they put me in mind of that word spoken of Pharaoh's Chariot Wheels, They drive heavily; There was a time when Religion was in request,
Restraint of Prayer is in them who have keeped up a From, but alas they put me in mind of that word spoken of Pharaoh's Chariot Wheels, They drive heavily; There was a time when Religion was in request,
And this way of Praying is much the way of them who are of the best stamp, that take out of their Prayers their quarrellings, complaints, glooms and frowns, ye will get little of the poor mans Supplications in their Prayers.
And this Way of Praying is much the Way of them who Are of the best stamp, that take out of their Prayers their quarrelings, complaints, glooms and frowns, you will get little of the poor men Supplications in their Prayers.
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THE Psalmist (as ye have heard) being in distress, is put to wrestle in the first six Verses of this Psalm, partly with the Difficulties and plunging perplexities in his case, vers. 1, 2. Partly, with the sense of guilt, that might hinder his access, or hope of audience:
THE Psalmist (as you have herd) being in distress, is put to wrestle in the First six Verses of this Psalm, partly with the Difficulties and plunging perplexities in his case, vers. 1, 2. Partly, with the sense of guilt, that might hinder his access, or hope of audience:
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For the first contained in the first and second vers. Ye may remember that I took it up in these four. 1. That which he wrestles with, which he expresseth under the name of Depths. 2. His way of wrestling with these Depths, viz. by Prayer, He cryed out of the depths.
For the First contained in the First and second vers. You may Remember that I took it up in these four. 1. That which he wrestles with, which he Expresses under the name of Depths. 2. His Way of wrestling with these Depths, viz. by Prayer, He cried out of the depths.
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and insisted to Explain that Metaphor of depth, or depths, and shew what affinity there may be betwixt that and the Distresses and Perplexities of the People of God,
and insisted to Explain that Metaphor of depth, or depths, and show what affinity there may be betwixt that and the Distresses and Perplexities of the People of God,
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The second in order shall be this, if it be sad to see the People of God in Distress and yet not Praying, it must be yet more sad to see them in Distress,
The second in order shall be this, if it be sad to see the People of God in Distress and yet not Praying, it must be yet more sad to see them in Distress,
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A third Scripture is that spoken of Ahaz, 2 Chr. 28.22. Who in the time of his Distress, in stead of turning to God, did trespass yet more and more against the Lord, this is that king Ahaz.
A third Scripture is that spoken of Ahaz, 2 Christ 28.22. Who in the time of his Distress, in stead of turning to God, did trespass yet more and more against the Lord, this is that King Ahaz.
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and I shall add, that a People taken pains upon by Trouble, and not Crying out of the Depths unto God, they are in the nearest capacity of any, to encrease their Trespass under it;
and I shall add, that a People taken pains upon by Trouble, and not Crying out of the Depths unto God, they Are in the nearest capacity of any, to increase their Trespass under it;
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but are there not many who never owne God in their Trouble, and who if they can have a sinful shift take them to it, and yet these come through when Praying folk stick in the Mire.
but Are there not many who never own God in their Trouble, and who if they can have a sinful shift take them to it, and yet these come through when Praying folk stick in the Mire.
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When Elihu is pressing upon folk, the right improving of Affliction, he adds, but the hypocrites in heart heap up wrath, they cry not when he bindeth them;
When Elihu is pressing upon folk, the right improving of Affliction, he adds, but the Hypocrites in heart heap up wrath, they cry not when he binds them;
And I shall desire such as swatter through their Trouble miskenning God, to consider these three things. 1. That it must be God that gives them any Delivery,
And I shall desire such as swatter through their Trouble miskenning God, to Consider these three things. 1. That it must be God that gives them any Delivery,
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there may be much Wrath in Delivery from Trouble in a sad way, as well as in sending Wrath upon a wicked person by Trouble. 2. Consider, that any Delivery thou meets with, who art not Crying to God in thy Trouble, it's but a snare to thee;
there may be much Wrath in Delivery from Trouble in a sad Way, as well as in sending Wrath upon a wicked person by Trouble. 2. Consider, that any Delivery thou meets with, who art not Crying to God in thy Trouble, it's but a snare to thee;
thou loves not Prayer in order to an issue, and God in his holy Providence lets that outgate out of Trouble come as a snare in thy way, that thou seest not the necessity of Prayer unto him;
thou loves not Prayer in order to an issue, and God in his holy Providence lets that outgate out of Trouble come as a snare in thy Way, that thou See not the necessity of Prayer unto him;
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if we should pray unto him? we get our turn done without him, and therefore we need not Pray. 3. Such as in Trouble restrain Prayer, would consider that all that is owing them is but fristed, it is not forgiven, thou gets a proof of Gods Riches, Forbearance,
if we should pray unto him? we get our turn done without him, and Therefore we need not Pray. 3. Such as in Trouble restrain Prayer, would Consider that all that is owing them is but fristed, it is not forgiven, thou gets a proof of God's Riches, Forbearance,
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and Long-suffering, and that should lead thee to Repentance, but it doth it not, and thou considers not, that after thy hardness and impenitent heart, thou treasurest up wrath against the day of wrath,
and Long-suffering, and that should led thee to Repentance, but it does it not, and thou considers not, that After thy hardness and impenitent heart, thou treasurest up wrath against the day of wrath,
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I shall not resume what I said upon this the last day, as that ye would be Affected with your Case, that ye would be in earnest, that ye would have a sense of your distance, get confidence to come speed,
I shall not resume what I said upon this the last day, as that you would be Affected with your Case, that you would be in earnest, that you would have a sense of your distance, get confidence to come speed,
I shall only add this word, that as I have spoken to them that in trouble neglect the Duty of Prayer, that their Out-gates speak no good to them, but Wrath, and a Snare;
I shall only add this word, that as I have spoken to them that in trouble neglect the Duty of Prayer, that their Outgates speak no good to them, but Wrath, and a Snare;
and finding he hath been Wrestling, he layes it out and avows it before God. The general which I mark from it shall be this, That reflection on our selves,
and finding he hath been Wrestling, he lays it out and avows it before God. The general which I mark from it shall be this, That reflection on our selves,
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and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; and Hos. 7.9. Strangers have devoured his strength, and he knoweth it not;
and it hath Set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart; and Hos. 7.9. Strangers have devoured his strength, and he Knoweth it not;
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and ye have an Idea of that Man that is not in Reflection on his Case and Carriage under it in Trouble, Jer. 8.9. I hearkned and heard, but they spake not aright;
and you have an Idea of that Man that is not in Reflection on his Case and Carriage under it in Trouble, Jer. 8.9. I hearkened and herd, but they spoke not aright;
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if ye be in ordinar reflecting upon your Weaknesses, and examining your Wants, upon your Predominants, your Temptations, what are your Suits that are most binding on you? and your Success? ye will the more readily (as we use to speak) hit the Nail upon the Head, when ye come to Pray.
if you be in ordinary reflecting upon your Weaknesses, and examining your Wants, upon your Predominants, your Temptations, what Are your Suits that Are most binding on you? and your Success? you will the more readily (as we use to speak) hit the Nail upon the Head, when you come to Pray.
and particularly look what ye are doing as to this Duty, when ye come in any Distress, I gave you before some Scriptures that speaks to them that neglect Prayer in Trouble.
and particularly look what you Are doing as to this Duty, when you come in any Distress, I gave you before Some Scriptures that speaks to them that neglect Prayer in Trouble.
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Now let me mind you of some words, whereby to try your Self Examination in Trouble, one is Lev. 26.41. if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity;
Now let me mind you of Some words, whereby to try your Self Examination in Trouble, one is Lev. 26.41. if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity;
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that were a blessed reflection that did produce this effect; but on the contrary, look that your reflection be not like that, Jer. 44.10. They are not humbled even unto this day. And like that Dan 9.9.
that were a blessed reflection that did produce this Effect; but on the contrary, look that your reflection be not like that, Jer. 44.10. They Are not humbled even unto this day. And like that Dan 9.9.
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And further when ye are Reflecting upon your Carriage under Trouble, ye had need of tenderness of Conscience, Passion will give you a blind guess of your selves,
And further when you Are Reflecting upon your Carriage under Trouble, you had need of tenderness of Conscience, Passion will give you a blind guess of your selves,
After that he hath complained in the two first Verses, that the waters are come in into his soul, that he sinks in deep myre, where there is no standing, that he was come into deep waters, where the floods did overflow him;
After that he hath complained in the two First Verses, that the waters Are come in into his soul, that he sinks in deep mire, where there is no standing, that he was come into deep waters, where the floods did overflow him;
because it will occurr v. 2.5. and 6. and because the Hebrews exprest things present in the by past time, because their Verbs have not a present time.
Because it will occur v. 2.5. and 6. and Because the Hebrews expressed things present in the by past time, Because their Verbs have not a present time.
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For the first, ye may take up the Note thus, that no distress, no dispensation of providence warrands the Saints to cast all that they have been doing as unsound:
For the First, you may take up the Note thus, that no distress, no Dispensation of providence warrants the Saints to cast all that they have been doing as unsound:
Out of the deeps have I cryed unto thee, O Lord. Thus the Church owns her integrity, Psal. 44.17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsly in thy Covenant;
Out of the deeps have I cried unto thee, Oh Lord. Thus the Church owns her integrity, Psalm 44.17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant;
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Our heart is not turned back, neither have our steps declined from thy way, though thou hast sore broken us in the place of dragons, &c. Smite us as thou will, we avow it that we are in thy way. And Job 13.5. Though he should slay me, yet will I trust in him, I will maintain mine own ways before him, that is, my integrity.
Our heart is not turned back, neither have our steps declined from thy Way, though thou hast soar broken us in the place of dragons, etc. Smite us as thou will, we avow it that we Are in thy Way. And Job 13.5. Though he should slay me, yet will I trust in him, I will maintain mine own ways before him, that is, my integrity.
but rather his anger smoaks against their Prayers, Psal. 80.4. It should humble them yet more, and make them search their imperfections in their best things;
but rather his anger smokes against their Prayers, Psalm 80.4. It should humble them yet more, and make them search their imperfections in their best things;
and it's also true, that the people of God in reflecting on their Diligence and Prayers, should be far from that quarrelsome humour in hypocrites, Isai, 58.3.
and it's also true, that the people of God in reflecting on their Diligence and Prayers, should be Far from that quarrelsome humour in Hypocrites, Isaiah, 58.3.
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though their Prayers be not answered, Rev. 6.10, 11. And therefore they have silly spirits, who when they meet with a torrent of Crosse providences, are baffled from avowing their integrity,
though their Prayers be not answered, Rev. 6.10, 11. And Therefore they have silly spirits, who when they meet with a torrent of Cross providences, Are baffled from avowing their integrity,
1. It's a token of a blest and sanctified trouble, when folks are led to God by trouble, that's better than many out-gates, they are blest whom when God chastens, he teacheth out of his Law, Psal. 94.12.
1. It's a token of a blessed and sanctified trouble, when folks Are led to God by trouble, that's better than many outgates, they Are blessed whom when God chastens, he Teaches out of his Law, Psalm 94.12.
because it assures the Supplicant, whatever be his present success, (whereof if the Lord will, we may speak a word in the Afternoon) that he shall come speed, crying out of the deeps, shall be heard; for Psal. 9.18. The needy shall not always be forgotten, the expectation of the poor shall not perish for ever.
Because it assures the Supplicant, whatever be his present success, (whereof if the Lord will, we may speak a word in the Afternoon) that he shall come speed, crying out of the deeps, shall be herd; for Psalm 9.18. The needy shall not always be forgotten, the expectation of the poor shall not perish for ever.
In a word, labour to find that by grace, in so doing, that trouble cannot take from you, to find a delivery in trouble, rather than a delivery out of it, to find that which is of more worth,
In a word, labour to find that by grace, in so doing, that trouble cannot take from you, to find a delivery in trouble, rather than a delivery out of it, to find that which is of more worth,
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FROM the first Branch of the Psalmist's wrestling and exercise, I have spoken to these these three, 1. To the deeps, wherewith he was put to wrestle. 2. To his cryes whereby he wrestles with these deeps. 3. To his reflecting upon this his practice,
FROM the First Branch of the Psalmist's wrestling and exercise, I have spoken to these these three, 1. To the deeps, wherewith he was put to wrestle. 2. To his cries whereby he wrestles with these deeps. 3. To his reflecting upon this his practice,
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Now there remains the prosecution of this wrestling, and his pleading for audience, in a new and doubled suit, vers. 2. Lord, hear my voice, &c. While he pleads for the hearing of his voice;
Now there remains the prosecution of this wrestling, and his pleading for audience, in a new and doubled suit, vers. 2. Lord, hear my voice, etc. While he pleads for the hearing of his voice;
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but the voice that the Psalmist would have heard here, is the voice of his crying out of the deeps, the voice of his most fervent and earnest supplication, ye see the expressions here are doubled (as frequently in the Book of Psalms ) to evidence,
but the voice that the Psalmist would have herd Here, is the voice of his crying out of the deeps, the voice of his most fervent and earnest supplication, you see the expressions Here Are doubled (as frequently in the Book of Psalms) to evidence,
and upon the matter his suit is this, Lord, notice me when I pray, as the Parent will notice the distressed Childs cry when he is like to ruine, and let thine ears be attentive to the voice of my supplications, that goes a little further;
and upon the matter his suit is this, Lord, notice me when I pray, as the Parent will notice the distressed Child's cry when he is like to ruin, and let thine ears be attentive to the voice of my supplications, that Goes a little further;
that as a Parent knowing a Child to be in hazard, he will listen and hearken attentively if he can hear him cry and notice and ponder that cry, and what he cryes for;
that as a Parent knowing a Child to be in hazard, he will listen and harken attentively if he can hear him cry and notice and ponder that cry, and what he cries for;
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and two things evidence the truth of this, one is, a sensible man in trouble will find it hard to be out of speaking terms with God, hard to have any thing of Saul 's case in his lot, that when he sought God in his distress, he would not answer him,
and two things evidence the truth of this, one is, a sensible man in trouble will find it hard to be out of speaking terms with God, hard to have any thing of Saul is case in his lot, that when he sought God in his distress, he would not answer him,
I confess, by Prayer and Supplications, folks may cast many events over upon God, but yet they would bide at Prayer, till they get an account of that which they are seeking, Psal. 5.3.
I confess, by Prayer and Supplications, folks may cast many events over upon God, but yet they would bide At Prayer, till they get an account of that which they Are seeking, Psalm 5.3.
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And hence also they have evidence, that (as it is 2 Tim. 2.19.) Though they name the name of Christ, it is not their care to depart from their iniquity, that they may not bring a reproach upon Prayer,
And hence also they have evidence, that (as it is 2 Tim. 2.19.) Though they name the name of christ, it is not their care to depart from their iniquity, that they may not bring a reproach upon Prayer,
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yea, Supplicants may not only be exercised with delays, and seeming denyals, as Job was, Chap. 30.20. I cry unto thee, and thou dost not hear me, I stand up, and thou regardest me not. And Lam. 3.44. The Church complains, Thou hast covered thy self with a cloud, that our prayers should not pass thorow.
yea, Supplicants may not only be exercised with delays, and seeming denials, as Job was, Chap. 30.20. I cry unto thee, and thou dost not hear me, I stand up, and thou regardest me not. And Lam. 3.44. The Church complains, Thou hast covered thy self with a cloud, that our Prayers should not pass thorough.
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Not only I say, may Supplicants be exercised with delays and seeming denyals, but with very sad dispensations on the back of their Prayers, Psal. 80.4.
Not only I say, may Supplicants be exercised with delays and seeming denials, but with very sad dispensations on the back of their Prayers, Psalm 80.4.
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O Lord God of Hosts, how long wilt thou be angry? or wilt thou smoak against the Prayers of thy people? They may have smoaking wrath meeting their prayers,
Oh Lord God of Hosts, how long wilt thou be angry? or wilt thou smoke against the Prayers of thy people? They may have smoking wrath meeting their Prayers,
For clearing what folk should make of this, I shall only name some things that I spoke more largely to at another occasion. 1. Though the Psalmist hath a testimony that he is crying indeed to God,
For clearing what folk should make of this, I shall only name Some things that I spoke more largely to At Another occasion. 1. Though the Psalmist hath a testimony that he is crying indeed to God,
when yet he is not heard, we should look when we are not heard, that there be nothing wrong in the supplication, Mat. 20.22. Christ saith to some, Ye know not what ye ask:
when yet he is not herd, we should look when we Are not herd, that there be nothing wrong in the supplication, Mathew 20.22. christ Says to Some, You know not what you ask:
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folks may be praying when there is standing unrepented of guilt, that meets them in a strait, (as I may hint on the following Verse) there may be some controversie, that God hath with the person, which till it be done away, he will not hear needy and pressing suits;
folks may be praying when there is standing unrepented of guilt, that meets them in a strait, (as I may hint on the following Verse) there may be Some controversy, that God hath with the person, which till it be done away, he will not hear needy and pressing suits;
and though the controversie may be done away, as to standing guilt, there may be an habitual ill frame, which the Lord would rectifie by keeping the Supplicant at his Bar. They may in ordinary be formal and carnal,
and though the controversy may be done away, as to standing guilt, there may be an habitual ill frame, which the Lord would rectify by keeping the Supplicant At his Bar. They may in ordinary be formal and carnal,
and have an edge in trouble, and he will not let them stick there, and therefore will keep them at the back of the door, till they learn to walk with God in ordinary. And 3ly.
and have an edge in trouble, and he will not let them stick there, and Therefore will keep them At the back of the door, till they Learn to walk with God in ordinary. And 3ly.
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when the Supplication is right, and Supplicants in a right frame, there would be the exercise of Faith, that God will not deny every suit that he doth not answer, or delays to answer.
when the Supplication is right, and Supplicants in a right frame, there would be the exercise of Faith, that God will not deny every suit that he does not answer, or delays to answer.
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One is, That Supplicants crying to God in distress, and not coming speed, they would be invited to the reflection that I spoke to in the forenoon, to see how all is, that there be nothing wrong in the Supplication,
One is, That Supplicants crying to God in distress, and not coming speed, they would be invited to the reflection that I spoke to in the forenoon, to see how all is, that there be nothing wrong in the Supplication,
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And another is, if even Supplicants may be humbled and exercised with delays, ere they get an answer to their Prayers, what will become of them that pray none at all? If this be done in the green tree, what will become of the dry? (as Christ says, speaking of his sufferings, compared with the calamity that was to come upon the Jews.)
And Another is, if even Supplicants may be humbled and exercised with delays, ere they get an answer to their Prayers, what will become of them that pray none At all? If this be done in the green tree, what will become of the dry? (as christ Says, speaking of his sufferings, compared with the calamity that was to come upon the jews.)
so long as he is not driven from Gods Footstool, but he prays on. 2. Another direction is, that repulses or delays should promove humility in Supplications, and Supplicants.
so long as he is not driven from God's Footstool, but he prays on. 2. another direction is, that repulses or delays should promove humility in Supplications, and Supplicants.
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It's here supplications that he puts up, when he pleads for audience: Now the poor uses supplications, supplications are the Beggers, are the Dyvours Language;
It's Here supplications that he puts up, when he pleads for audience: Now the poor uses supplications, supplications Are the Beggars, Are the Devours Language;
but that's a wrong method to come speed with God in Prayer, thou ought to be the more humble, the longer thou art delayed, thou ought to creep the nearer the dust,
but that's a wrong method to come speed with God in Prayer, thou ought to be the more humble, the longer thou art delayed, thou ought to creep the nearer the dust,
And a third direction shall be from the Phrase and Metaphor in the Text, as I explained it in the entry, that is, that there be a believing, that the Lord hath an affectionat ear to listen unto,
And a third direction shall be from the Phrase and Metaphor in the Text, as I explained it in the entry, that is, that there be a believing, that the Lord hath an affectionate ear to listen unto,
and this is a needful direction, when the Supplicant is held at the door, that beside diligence and humility, he entertain Faith, that bods well of God;
and this is a needful direction, when the Supplicant is held At the door, that beside diligence and humility, he entertain Faith, that bods well of God;
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Faith, that when God was seeming to destroy Job, made him say, These things hast thou hid in thine heart, I know that this is with thee, Job 10.13. I know thou hast a kindness for Job, though thou appear terrible to me;
Faith, that when God was seeming to destroy Job, made him say, These things hast thou hid in thine heart, I know that this is with thee, Job 10.13. I know thou hast a kindness for Job, though thou appear terrible to me;
and that is a wrestling with guilt, that might hinder audience, and to give you a general view of these two Verses, ye shall take this Branch of his wrestling in these three: 1. Ye have a very sensible and humble acknowledgment of the desert of sin, in the most godly, vers. 3. If thou, Lord, should mark iniquity, O Lord, who should stand? That is, iniquities are so hainous a thing, that if thou wilt mark them as a severe Judge,
and that is a wrestling with guilt, that might hinder audience, and to give you a general view of these two Verses, you shall take this Branch of his wrestling in these three: 1. You have a very sensible and humble acknowledgment of the desert of since, in the most godly, vers. 3. If thou, Lord, should mark iniquity, Oh Lord, who should stand? That is, iniquities Are so heinous a thing, that if thou wilt mark them as a severe Judge,
2. Ye have the Psalmist's relief being thus humbled, in Gods pardoning mercy, on which he lays hold, in the beginning of the 4. vers. But there is forgivenness with thee, —
2. You have the Psalmist's relief being thus humbled, in God's pardoning mercy, on which he lays hold, in the beginning of the 4. vers. But there is Forgiveness with thee, —
3. This pardoning mercy in God, is amplified from the end he hath before him in letting it forth, That thou mayest be feared, that is, not only in general,
3. This pardoning mercy in God, is amplified from the end he hath before him in letting it forth, That thou Mayest be feared, that is, not only in general,
but in particular, thy pardoning mercy will excite men to fear and worship, so good a God that freely pardons iniquity, under the weight and burden of which they could not stand.
but in particular, thy pardoning mercy will excite men to Fear and worship, so good a God that freely Pardons iniquity, under the weight and burden of which they could not stand.
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what I would say now upon it, ye shall take up in these three. 1. Ye have the sense of sin and guilt, joyned with the sense of trouble. 2. Ye have the sense of guilt meeting a godly man in the teeth,
what I would say now upon it, you shall take up in these three. 1. You have the sense of since and guilt, joined with the sense of trouble. 2. You have the sense of guilt meeting a godly man in the teeth,
when he is sent to God by Prayer in trouble. 3. Ye have guilt meeting him with a terrible Aspect, that if God marked it, he nor none is able to stand.
when he is sent to God by Prayer in trouble. 3. You have gilded meeting him with a terrible Aspect, that if God marked it, he nor none is able to stand.
For the first, I shall give it to you in this brief Observation, That in right exercise, the sense of sin and guilt should go along with the sense of distress and trouble;
For the First, I shall give it to you in this brief Observation, That in right exercise, the sense of since and guilt should go along with the sense of distress and trouble;
and so it is a bruitish thing to be houling under the sense of trouble, without the sense of sin, Hos. 7.14. They have not cryed unto me with their heart, when they houled upon their beds.
and so it is a brutish thing to be houling under the sense of trouble, without the sense of since, Hos. 7.14. They have not cried unto me with their heart, when they houled upon their Beds.
Judah found the weight of trouble, but not the weight of sin, and when they were going to captivity, they were filled with dreams of outgate, Jer. 12.4. They said, he shall not see our last end. And Jer. 2.25. They said, because I am innocent, surely his anger shall turn from me.
Judah found the weight of trouble, but not the weight of since, and when they were going to captivity, they were filled with dreams of outgate, Jer. 12.4. They said, he shall not see our last end. And Jer. 2.25. They said, Because I am innocent, surely his anger shall turn from me.
And when they were brought very low, that delusion did not leave them, Ezek. 11.15. They say, Get ye far from the Lord, unto us is the land given in possession. And Ezek. 33.24.
And when they were brought very low, that delusion did not leave them, Ezekiel 11.15. They say, Get you Far from the Lord, unto us is the land given in possession. And Ezekiel 33.24.
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and the parallel places, who are brought in, saying, Wherefore hath the Lord our God done all these things unto us? What's our iniquity? And what's our sin? And Isa. 51, 20. Ye may take up the temper of such a people, Thy sons have fainted, they ly at the head of all the streets,
and the parallel places, who Are brought in, saying, Wherefore hath the Lord our God done all these things unto us? What's our iniquity? And what's our since? And Isaiah 51, 20. You may take up the temper of such a people, Thy Sons have fainted, they lie At the head of all the streets,
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And another is, when such folk are delivered out of the strait wherein they were, their delivery ordinarily hath the plague of God with it, Psal. 78.29, &c. When that people cryed for flesh, He rained flesh upon them as dust,
And Another is, when such folk Are Delivered out of the strait wherein they were, their delivery ordinarily hath the plague of God with it, Psalm 78.29, etc. When that people cried for Flesh, He reigned Flesh upon them as dust,
whether with trouble, or with sin? If ye be going with your hands on your loyns, what ails you? What affects you most? Sin or trouble? Provocation,
whither with trouble, or with since? If you be going with your hands on your loins, what ails you? What affects you most? since or trouble? Provocation,
when it is not about sin, and the fruit of that exercise will be found wind, Isa. 26.18. We have been with child, we have been in pain, we have as it were brought forth wind.
when it is not about since, and the fruit of that exercise will be found wind, Isaiah 26.18. We have been with child, we have been in pain, we have as it were brought forth wind.
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Sense of sin over-weighing sense of trouble, were a blest mean to cure our trouble, Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin;
Sense of since overweighing sense of trouble, were a blessed mean to cure our trouble, Isaiah 27.9. By this Therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his since;
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when he is crying to God out of the deeps, and is earnest for audience, God's marking of iniquity stares him in the face, to put some stop and demurr to his access and audience,
when he is crying to God out of the deeps, and is earnest for audience, God's marking of iniquity stares him in the face, to put Some stop and demur to his access and audience,
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If time would suffer, I would deduce this point in these four. 1. A tender soul is known by many heart-smitings for sin, which David was well acquaint with in the Wilderness,
If time would suffer, I would deduce this point in these four. 1. A tender soul is known by many heart-smitings for since, which David was well acquaint with in the Wilderness,
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and Murder, and to betray a part of his Army? 2 Sam. 11. The sword devours one as well as another, (saith he,) it's the fortune (as we call it) and the chance of War, let it not trouble thee.
and Murder, and to betray a part of his Army? 2 Sam. 11. The sword devours one as well as Another, (Says he,) it's the fortune (as we call it) and the chance of War, let it not trouble thee.
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There is in the 2d place this in particular, that when Saints go to God, then their guilt readily meets them, although they have little sense of guilt in ordinary,
There is in the 2d place this in particular, that when Saints go to God, then their guilt readily meets them, although they have little sense of guilt in ordinary,
yet their guilt will meet with them, and they shall find it marked by God, as if when they came to God in ordinary, they came to proclaim their iniquity.
yet their guilt will meet with them, and they shall find it marked by God, as if when they Come to God in ordinary, they Come to proclaim their iniquity.
YOU have heard that the Psalmist being wrestling by Prayer, with the difficulties and plunging perplexities that were in his case, vers. 1, 2. Doth here come to wrestle more particularly with guilt, which might stop his audience and success;
YOU have herd that the Psalmist being wrestling by Prayer, with the difficulties and plunging perplexities that were in his case, vers. 1, 2. Does Here come to wrestle more particularly with guilt, which might stop his audience and success;
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and (as ye heard) he doth 1. make a sensible confession of the misdeserving of sin, that if God should mark it as a severe Judge, none should be justified;
and (as you herd) he does 1. make a sensible Confessi of the misdeserving of since, that if God should mark it as a severe Judge, none should be justified;
none should be able to stand. 2. Ye have his relief and refuge, being thus humbled in the pardoning mercy of God, upon which he lays hold in the beginning of the 4. Verse;
none should be able to stand. 2. You have his relief and refuge, being thus humbled in the pardoning mercy of God, upon which he lays hold in the beginning of the 4. Verse;
And 3ly. (as ye heard) in the end of vers. 4. This pardoning mercy of God is amplified from his end and design, in letting it forth, That thou mayest be feared.
And 3ly. (as you herd) in the end of vers. 4. This pardoning mercy of God is amplified from his end and Design, in letting it forth, That thou Mayest be feared.
I hinted also at a second general Observation but was cut short by the time, in speaking to it, that is, That godly men will very readily find guilt meeting them,
I hinted also At a second general Observation but was Cut short by the time, in speaking to it, that is, That godly men will very readily find guilt meeting them,
Frequent heart-smitings for sin, is a great evidence of nearness to God, and it's a pitiful and woful Gallantry, to go on in sin, and digest sin without resentment.
Frequent heart-smitings for since, is a great evidence of nearness to God, and it's a pitiful and woeful Gallantry, to go on in since, and digest since without resentment.
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Psal. 16.6, 7. I will wash my hands in innocency, so will I compass thine Altar, O Lord, &c. Because guilt will offer to obstruct audience and success, in what the Supplicant would be at. 1 Sam. 14.36, &c. When Saul would consult God about going down after the Philistines, there is a fault found committed, Jonathan had tasted of the Honey,
Psalm 16.6, 7. I will wash my hands in innocency, so will I compass thine Altar, Oh Lord, etc. Because guilt will offer to obstruct audience and success, in what the Supplicant would be At. 1 Sam. 14.36, etc. When Saul would consult God about going down After the philistines, there is a fault found committed, Johnathan had tasted of the Honey,
and obstruct their access, when they are sent to God, when they are made to cry out of the deeps, God's marking of iniquity will say something to them.
and obstruct their access, when they Are sent to God, when they Are made to cry out of the deeps, God's marking of iniquity will say something to them.
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And for going to God in trouble, we have an instance of guilt meeting folk, Judg. 10.10. where the people in trouble come and cry unto God, and take with their sin;
And for going to God in trouble, we have an instance of guilt meeting folk, Judges 10.10. where the people in trouble come and cry unto God, and take with their since;
when ye cryed unto me, but ye have forsaken me, and served other gods, wherefore I will deliver you no more, go and cry unto the gods which ye have chosen, let them deliver you in the time of your trouble.
when you cried unto me, but you have forsaken me, and served other God's, Wherefore I will deliver you no more, go and cry unto the God's which you have chosen, let them deliver you in the time of your trouble.
Mark also that word of Moses speaking to the two Tribes and the half Tribe, Numb. 32.33. when he feared they might cheat their brethren, and desert them, he tells them, If they should do so, they should sin against the Lord.
Mark also that word of Moses speaking to the two Tribes and the half Tribe, Numb. 32.33. when he feared they might cheat their brothers, and desert them, he tells them, If they should do so, they should sin against the Lord.
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A man may use many ways to shift guilt, but it will not do with him, his sin will find him out. Ponder that word, Psal. 49.5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about.
A man may use many ways to shift guilt, but it will not do with him, his since will find him out. Ponder that word, Psalm 49.5. Wherefore should I Fear in the days of evil, when the iniquity of my heels shall compass me about.
May I add further, when sin meets the sinner in trouble, an infirmity will pass for an iniquity, (as here the Psalmist calls sin) and will not seem so small,
May I add further, when since meets the sinner in trouble, an infirmity will pass for an iniquity, (as Here the Psalmist calls since) and will not seem so small,
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and that guilt may waken upon new emergents. Hence Job 13.26. says, Thou writest bitter things against me, and makest me to possess the iniquities of my youth. And Psal. 25.7. David prays, Remember not the sins of my youth, nor my transgressions.
and that guilt may waken upon new emergents. Hence Job 13.26. Says, Thou Writer bitter things against me, and Makest me to possess the iniquities of my youth. And Psalm 25.7. David prays, remember not the Sins of my youth, nor my transgressions.
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That is the very marrow of this Verse, If thou, Lord, shouldst mark iniquity, O Lord, who should stand? No man, no not a godly man, nor any other can stand.
That is the very marrow of this Verse, If thou, Lord, Shouldst mark iniquity, Oh Lord, who should stand? No man, no not a godly man, nor any other can stand.
What I would say on it, I shall from the Text deduce to you in six particulars, which I hope shall give a hint of what at the first view is more material in the words.
What I would say on it, I shall from the Text deduce to you in six particulars, which I hope shall give a hint of what At the First view is more material in the words.
And 1. Take notice of something supposed here, that is, God's marking of iniquity, If thou, Lord, shouldst mark iniquity, where he makes a supposition of God's marking iniquity;
And 1. Take notice of something supposed Here, that is, God's marking of iniquity, If thou, Lord, Shouldst mark iniquity, where he makes a supposition of God's marking iniquity;
But the meaning of this, the Lord's marking of iniquity, may be taken from the parallel place, Psal. 143.2. where it is thus expressed, Enter not into Judgment with thy servant;
But the meaning of this, the Lord's marking of iniquity, may be taken from the parallel place, Psalm 143.2. where it is thus expressed, Enter not into Judgement with thy servant;
neither shall evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all workers of iniquity. And Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity.
neither shall evil dwell with thee. The foolish shall not stand in thy sighed, thou Hatest all workers of iniquity. And Hab. 1.13. Thou art of Purer eyes than to behold evil, and Canst not look on iniquity.
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and consequently will punish it, Job 11.11. He seeth wickedness, also will he not consider it? In order to punishment, for so that Phrase is Expounded, Psal. 10.14. Thou hast seen it, for thou beholdest mischief and spite, to requite it with thine hand.
and consequently will Punish it, Job 11.11. He sees wickedness, also will he not Consider it? In order to punishment, for so that Phrase is Expounded, Psalm 10.14. Thou hast seen it, for thou Beholdest mischief and spite, to requite it with thine hand.
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And it is Jehu 's remark of Ahab, 2 King. 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his sons, (saith the Lord) and I will requite thee in this plat, saith the Lord.
And it is Jehu is remark of Ahab, 2 King. 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his Sons, (Says the Lord) and I will requite thee in this plate, Says the Lord.
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Thy inflicting of calamity tells us, that thou art marking iniquity. So much for the first thing supposed here, God's marking iniquity. 2. Consider, here somewhat proposed.
Thy inflicting of calamity tells us, that thou art marking iniquity. So much for the First thing supposed Here, God's marking iniquity. 2. Consider, Here somewhat proposed.
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and accordingly do punish it, the guilty man cannot stand before him. This Phrase is equivalent to that Phrase in the parallel place, Psal. 143.2. If God enter into judgment with men, no man living can be justified in his sight.
and accordingly do Punish it, the guilty man cannot stand before him. This Phrase is equivalent to that Phrase in the parallel place, Psalm 143.2. If God enter into judgement with men, no man living can be justified in his sighed.
And a sinners inability to stand before God, is a Phrase frequently made use of, to point out the dreadful desert of sin, as Psal. 5.5. The foolish shall not stand in thy sight. Ezra 9.15. We are before thee in our trespasses, for we cannot stand before thee, because of this. Psal. 1.5. The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. And Psal. 76.7. Thou even thou art to be feared, and who may stand in thy sight, when once thou art angry.
And a Sinners inability to stand before God, is a Phrase frequently made use of, to point out the dreadful desert of since, as Psalm 5.5. The foolish shall not stand in thy sighed. Ezra 9.15. We Are before thee in our Trespasses, for we cannot stand before thee, Because of this. Psalm 1.5. The ungodly shall not stand in the judgement, nor Sinners in the congregation of the righteous. And Psalm 76.7. Thou even thou art to be feared, and who may stand in thy sighed, when once thou art angry.
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Rev. 6.16, 17. The great day of the Lambs wrath is come, and who is able to stand? And to this also that Phrase may allude, which the men of Bethshemesh have,
Rev. 6.16, 17. The great day of the Lambs wrath is come, and who is able to stand? And to this also that Phrase may allude, which the men of Bethshemesh have,
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there is no concealing of the most secret sins, when God marks them. Pro. 30.20. The way of the adulterous woman is such, that she eateth, and wipeth her mouth,
there is no concealing of the most secret Sins, when God marks them. Pro 30.20. The Way of the adulterous woman is such, that she Eateth, and wipeth her Mouth,
and hide their contrivances from men, but they consider not they have an Omniscient God for their Party, whose Spirit is infinitly above the spirit of Elisha, to follow them in all their secret pranks.
and hide their contrivances from men, but they Consider not they have an Omniscient God for their Party, whose Spirit is infinitely above the Spirit of Elisha, to follow them in all their secret pranks.
as a matter to be dallied with. Those Questions Act. 16.30. What must I do to be saved? Act. 2.37. What shall we do? Job 7.20. I have sinned, what shall I do unto thee, O thou preserver of men? They import, that the confession of guilt will not be a sufficient exoneration in the sensible mans account.
as a matter to be dallied with. Those Questions Act. 16.30. What must I do to be saved? Act. 2.37. What shall we do? Job 7.20. I have sinned, what shall I do unto thee, Oh thou preserver of men? They import, that the Confessi of guilt will not be a sufficient exoneration in the sensible men account.
They import also, that it is a concerning Case or Question, how to be rid of guilt? And further they import, a submitting to any terms that can be exacted,
They import also, that it is a Concerning Case or Question, how to be rid of guilt? And further they import, a submitting to any terms that can be exacted,
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and how my self before the high God? Shall I come before him with burnt-offerings? with calves of a year old? Will the Lord be pleased with thousands of rams? or ten thousand rivers of oyl? (more than he could have offered,
and how my self before the high God? Shall I come before him with Burnt offerings? with calves of a year old? Will the Lord be pleased with thousands of rams? or ten thousand Rivers of oil? (more than he could have offered,
though it had been accepted) Shall I give my first-born for my transgression? the fruit of my body for the sin of my soul? O! but the sensible man will find, that he can make no mends.
though it had been accepted) Shall I give my firstborn for my Transgression? the fruit of my body for the since of my soul? OH! but the sensible man will find, that he can make no mends.
and not succumb? Who can endure the everlasting torments of Hell, and not be everlastingly broken? So there is no standing for the guilty sinner before God,
and not succumb? Who can endure the everlasting torments of Hell, and not be everlastingly broken? So there is no standing for the guilty sinner before God,
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This, I say, should be the result of all the rest, and would be a token for good, that God would find out the way how the sinner might stand before him in Judgment:
This, I say, should be the result of all the rest, and would be a token for good, that God would find out the Way how the sinner might stand before him in Judgement:
if we were delivered from our brazen Brow, and Whores Fore-head, that we could not look up to God without shame and blushing, there were hope of pardon through a Surety.
if we were Delivered from our brazen Brow, and Whores Forehead, that we could not look up to God without shame and blushing, there were hope of pardon through a Surety.
I Am (as ye may remember) from this Verse, making out a very weighty and sad point o• truth, that there is no standing before God, marking iniquities in strict Justice, according to the Covenant of Works;
I Am (as you may Remember) from this Verse, making out a very weighty and sad point o• truth, that there is no standing before God, marking iniquities in strict justice, according to the Covenant of Works;
and for finding out what is said in this Text, for bottoming and clearing of this point, I proposed to remark six particulars from the Text, two of which I have spoken to in the Forenoon, to wit, that which is supponed here, that God is a marker of iniquity, and what it imports:
and for finding out what is said in this Text, for bottoming and clearing of this point, I proposed to remark six particulars from the Text, two of which I have spoken to in the Forenoon, to wit, that which is supponed Here, that God is a marker of iniquity, and what it imports:
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That this assertion, that men cannot stand before God marking iniquity, is of infallible verity, a most certain and infallible truth, it is not a Bug-Bear to afright Children,
That this assertion, that men cannot stand before God marking iniquity, is of infallible verity, a most certain and infallible truth, it is not a Bugbear to affright Children,
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This is hinted at in the Text, partly in the Psalmist his proposing the matter to God, If thou, Lord, shouldst mark iniquity, O Lord, who shall stand? He proposes it to God, who knows this matter better than any other,
This is hinted At in the Text, partly in the Psalmist his proposing the matter to God, If thou, Lord, Shouldst mark iniquity, Oh Lord, who shall stand? He proposes it to God, who knows this matter better than any other,
This is held out in the Question, for the Question is, Who shall stand? That is as the parallel Question is answered, Job 14.4. None at all, good or bad, If thou, Lord, shouldst mark iniquity, none should stand;
This is held out in the Question, for the Question is, Who shall stand? That is as the parallel Question is answered, Job 14.4. None At all, good or bad, If thou, Lord, Shouldst mark iniquity, none should stand;
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Hence in Scripture it is clear, that Saintship consists not in sinlessness, but in sincerity, for, for Original guilt in that, Job 14.4. Who can bring a clean thing out of an unclean? Not one;
Hence in Scripture it is clear, that Saintship consists not in sinlessness, but in sincerity, for, for Original guilt in that, Job 14.4. Who can bring a clean thing out of an unclean? Not one;
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and for a mans endeavours after he is brought in to God, and is wrestling with corruptions to have these purged out, says Solomon, Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sin? Eccles. 7.20. There is not a just man upon earth, that doth good and sinneth not;
and for a men endeavours After he is brought in to God, and is wrestling with corruptions to have these purged out, Says Solomon, Curae 20.9. Who can say, I have made my heart clean, I am pure from my since? Eccles. 7.20. There is not a just man upon earth, that does good and Sinneth not;
and being more than the hairs of their head, Psal. 40.11, 12. And when they are delivered from gross out-breakings, ye have them with Paul, Rom. 7. groaning under a body of sin and death, till they attain to a song of thanksgiving thorow Jesus;
and being more than the hairs of their head, Psalm 40.11, 12. And when they Are Delivered from gross outbreakings, you have them with Paul, Rom. 7. groaning under a body of since and death, till they attain to a song of thanksgiving thorough jesus;
so that not only doth the Text hold out the infallible verity of this truth, but the universal verity of it, that if God mark iniquity, none can stand.
so that not only does the Text hold out the infallible verity of this truth, but the universal verity of it, that if God mark iniquity, none can stand.
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The 5th thing I gather from the Text is, that the infallible and universal verity of this assertion, that if God mark iniquity none can stand, might be gathered and closed with,
The 5th thing I gather from the Text is, that the infallible and universal verity of this assertion, that if God mark iniquity none can stand, might be gathered and closed with,
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but here, it is to make this truth out, that serious and frequent repeated thoughts of God, is a mean to give folk a right sense of the desert of sin:
but Here, it is to make this truth out, that serious and frequent repeated thoughts of God, is a mean to give folk a right sense of the desert of since:
And to make out this, consider, partly that when we seriously think of God, we know that he is Omniscient, to find out that which is hid from the world;
And to make out this, Consider, partly that when we seriously think of God, we know that he is Omniscient, to find out that which is hid from the world;
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If we know so much naughtiness of our selves, by our selves, what must God know, who knoweth all things? And Paul makes use of this consideration, 1 Cor. 4.4.
If we know so much naughtiness of our selves, by our selves, what must God know, who Knoweth all things? And Paul makes use of this consideration, 1 Cor. 4.4.
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The second name ADONAI, signifies his Dominion and Lordship: Ponder these well, and what a dreadful sight will it afford of the unspeakable desert of sin? A sinner in sinning rebels against a Supream Beeing, from whom he hath his beeing.
The second name ADONAI, signifies his Dominion and Lordship: Ponder these well, and what a dreadful sighed will it afford of the unspeakable desert of since? A sinner in sinning rebels against a Supreme Being, from whom he hath his being.
This is made a great aggravation of sin, to Belteshazzar the greatest Monarch on earth, Dan. 5.23. Thou hast lifted up thy self against the Lord of heaven, the God in whose hands thy breath is;
This is made a great aggravation of since, to Belteshazzar the greatest Monarch on earth, Dan. 5.23. Thou hast lifted up thy self against the Lord of heaven, the God in whose hands thy breath is;
Sin is also the casting off of the Yoke of his Dominion and Lordship, it says upon the matter, that which ye have asserted of wicked men, Psal. 12.4.
since is also the casting off of the Yoke of his Dominion and Lordship, it Says upon the matter, that which you have asserted of wicked men, Psalm 12.4.
and not only doth the sinner by sinning cast off the yoke of God's Dominion, but he denys his Power and Justice, to exercise that Dominion to do him skaith;
and not only does the sinner by sinning cast off the yoke of God's Dominion, but he denys his Power and justice, to exercise that Dominion to do him skaith;
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Fear ye not me? saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it, &c. A consideration that a sinner in sinning, minds not, or he does defy it.
fear you not me? Says the Lord, will you not tremble At my presence, which have placed the sand for the bound of the sea, by a perpetual Decree, that it cannot pass it, etc. A consideration that a sinner in sinning, minds not, or he does defy it.
as to give them a right sense and sight of the desert of sin, I shall add this in the Text, that when the Saints are in a right frame, they are great Students of the exceeding sinfulness and hainousness of their sin;
as to give them a right sense and sighed of the desert of since, I shall add this in the Text, that when the Saints Are in a right frame, they Are great Students of the exceeding sinfulness and heinousness of their since;
and this I gather from the name that the Psalmist gives sin in the Text, If thou, Lord, should mark iniquities, he calls them not only many iniquities in the Plural Number, (of which I shall not now speak) but iniquities gross in their nature,
and this I gather from the name that the Psalmist gives since in the Text, If thou, Lord, should mark iniquities, he calls them not only many iniquities in the Plural Number, (of which I shall not now speak) but iniquities gross in their nature,
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and if thou, Lord, saith he, should mark sins, as such, who could stand? If I thought that I would not be cut short by the time, I would here observe, that the name of Iniquity and Transgression, is frequently given to sins of a grosser nature, not ordinary, that are contradistinguished to the ordinary infirmities of the Saints. To these sins Deut. 32.5. of which it may be said, They are not the spots of his children;
and if thou, Lord, Says he, should mark Sins, as such, who could stand? If I Thought that I would not be Cut short by the time, I would Here observe, that the name of Iniquity and Transgression, is frequently given to Sins of a grosser nature, not ordinary, that Are contradistinguished to the ordinary infirmities of the Saints. To these Sins Deuteronomy 32.5. of which it may be said, They Are not the spots of his children;
But yet I find the Saints, even in speaking of their ordinary infirmities, not sparing to give them the name of Iniquities and Transgressions, as Psal. 65.3. Iniquities prevail against me, O Lord, as for our transgressions thou wilt purge them away:
But yet I find the Saints, even in speaking of their ordinary infirmities, not sparing to give them the name of Iniquities and Transgressions, as Psalm 65.3. Iniquities prevail against me, Oh Lord, as for our transgressions thou wilt purge them away:
and transgressions? I might observe from that Psal. 32.5. I said, I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin.
and transgressions? I might observe from that Psalm 32.5. I said, I will confess my transgressions to the Lord, and thou forgavest the iniquity of my since.
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even the least sin, as most hainous. It made Job 42.6. to abhor himself; and Isai. 6.5. to cry out, Wo is me, for I am undone, because I am a man of unclean lips.
even the least since, as most heinous. It made Job 42.6. to abhor himself; and Isaiah 6.5. to cry out, Woe is me, for I am undone, Because I am a man of unclean lips.
The general Use is, to intreat you, as ye love the eternal happiness of your souls, to learn to say over this Text sensibly, with Application to your selves.
The general Use is, to entreat you, as you love the Eternal happiness of your Souls, to Learn to say over this Text sensibly, with Application to your selves.
but they that can say, If thou, Lord, should mark iniquity, who can stand? Pardoning mercy may well get complements, it will be sweet news to none else,
but they that can say, If thou, Lord, should mark iniquity, who can stand? Pardoning mercy may well get compliments, it will be sweet news to none Else,
And to help both good and bad to be more sensible, I would offer a five-fold consideration, to drive home the truth of this assertion, That if God mark iniquity, none can stand.
And to help both good and bad to be more sensible, I would offer a fivefold consideration, to drive home the truth of this assertion, That if God mark iniquity, none can stand.
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Consider him in his Omniscience, to know how thou observes these duties he enjoyns, and comes up to that Law which is thy rule, thou may cheat the world and thy self, but God thou cannot cheat;
Consider him in his Omniscience, to know how thou observes these duties he enjoins, and comes up to that Law which is thy Rule, thou may cheat the world and thy self, but God thou cannot cheat;
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Bring no more vain oblations, incense is an abomination unto me, the new Moons and Sabbaths, the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting.
Bring no more vain Oblations, incense is an abomination unto me, the new Moons and Sabbaths, the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting.
And lastly, consider God in his Power and Justice, that if he put forth his Dominion, to call thee to account, thou being considered in thy self, what will the issue be but that Heb. 10.31? It is a dreadful thing to fall into the hands of the living God, where there is not a Cautioner to interpose betwixt Justice and thee;
And lastly, Consider God in his Power and justice, that if he put forth his Dominion, to call thee to account, thou being considered in thy self, what will the issue be but that Hebrew 10.31? It is a dreadful thing to fallen into the hands of the living God, where there is not a Cautioner to interpose betwixt justice and thee;
2. When thou hast taken a right look of God thy Party, in his Supream Dominion, Omniscience, Holiness, Purity, Power and Justice, cast up the Sum of thy Debt, which thou art owing to this Party,
2. When thou hast taken a right look of God thy Party, in his Supreme Dominion, Omniscience, Holiness, Purity, Power and justice, cast up the Sum of thy Debt, which thou art owing to this Party,
Consider that the Law condemns evil thoughts, unripe and indeliberat motions, and how many of these art thou guilty of? Again consider the Gospel, what a Mass of Duties it commands,
Consider that the Law condemns evil thoughts, unripe and indeliberat motions, and how many of these art thou guilty of? Again Consider the Gospel, what a Mass of Duties it commands,
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or recommends, upon the account of Gospel-encouragements, and what a vast count or reckoning wilt thou find over thine head? Sins of commission, and sins of omission;
or recommends, upon the account of Gospel-encouragements, and what a vast count or reckoning wilt thou find over thine head? Sins of commission, and Sins of omission;
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and in how many things he hath offended? There will be such a Count, that as Job says, Chap. 9.3. That if God contend with him, he cannot answer one of a thousand.
and in how many things he hath offended? There will be such a Count, that as Job Says, Chap. 9.3. That if God contend with him, he cannot answer one of a thousand.
There is not one of a thousand challenges, that a righteous man can put off, but he must say as David, Psal. 40.12. Innumerable evils compass me, mine iniquities have taken hold upon me, so that I cannot look up, they are moe than the hairs of my head.
There is not one of a thousand challenges, that a righteous man can put off, but he must say as David, Psalm 40.12. Innumerable evils compass me, mine iniquities have taken hold upon me, so that I cannot look up, they Are more than the hairs of my head.
as if they have been times of light, and it may be also thou hast been sinning with Zimri and Cozbi, when the Congregation was weeping, Num 25. When sad affliction hath been lying upon the people of God, it may be thy sin hath been against as clear light,
as if they have been times of Light, and it may be also thou hast been sinning with Zimri and Cozbi, when the Congregation was weeping, Num 25. When sad affliction hath been lying upon the people of God, it may be thy since hath been against as clear Light,
as Absalom 's sin was, when he committed incest with his fathers concubines, upon the top of his fathers house. 2 Sam. 16.22. It may be when thou was under punishment and judgment, for former sins, to deterr thee from future.
as Absalom is since was, when he committed Incest with his Father's concubines, upon the top of his Father's house. 2 Sam. 16.22. It may be when thou was under punishment and judgement, for former Sins, to deter thee from future.
It may be thou hast been a person much obliged to God, who hast often been refreshed with pardoning mercy, he hath spoken peace to thee, upon condition thou would not return to folly,
It may be thou hast been a person much obliged to God, who hast often been refreshed with pardoning mercy, he hath spoken peace to thee, upon condition thou would not return to folly,
It may be thou art one, whose example hath had influence to harden many others in sin, &c. I cannot enumerat the aggravations of sin, that Professors of the Gospel have been,
It may be thou art one, whose Exampl hath had influence to harden many Others in since, etc. I cannot enumerate the aggravations of since, that Professors of the Gospel have been,
We would consider that the threatnings will be accomplished, as well as the promises, and the least farthing of the sinners debt will be exacted off the sinner, or off his Cautioner.
We would Consider that the threatenings will be accomplished, as well as the promises, and the least farthing of the Sinners debt will be exacted off the sinner, or off his Cautioner.
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And 5ly, That ye may sensibly say over this assertion, If thou, Lord, mark iniquity, who shall stand? I recommend to you to consider the sufferings of our blessed Lord.
And 5ly, That you may sensibly say over this assertion, If thou, Lord, mark iniquity, who shall stand? I recommend to you to Consider the sufferings of our blessed Lord.
Consider if such things were done to the green tree, what will be done to the dry? And there a man that hath any sense of sin, will read the dreadful desert of sin,
Consider if such things were done to the green tree, what will be done to the dry? And there a man that hath any sense of since, will read the dreadful desert of since,
for if such things were done to the green tree, when his Holy Humane Nature suffered so much, being supported by his Divine Nature, what will be done to thee, who art a dry Tree out of him.
for if such things were done to the green tree, when his Holy Humane Nature suffered so much, being supported by his Divine Nature, what will be done to thee, who art a dry Tree out of him.
and can take rest in themselves, till they see if a remedy can be had, till they come to that which follows in the Text, But there is forgivenness with thee, that thou mayest be feared.
and can take rest in themselves, till they see if a remedy can be had, till they come to that which follows in the Text, But there is Forgiveness with thee, that thou Mayest be feared.
But I dare not account all Gold that glisters, nor look upon all them as real Converts, that can talk in a Gospel-Dialect in Irwine. I would drive none of you from Christ,
But I Dare not account all Gold that glisters, nor look upon all them as real Converts, that can talk in a Gospel-Dialect in Irwine. I would drive none of you from christ,
YE have heard how the Psalmist in the 1st and 2d Verses, being wrestling with plunging perplexities, expressed here under the name of deeps, gets guilt stopping his audience and success to wrestle with, in the 3d and 4th Verses, wherein as ye have heard, we have 1. A sensible confession concerning the desert of sin, Verse 3. Next we have his refuge,
you have herd how the Psalmist in the 1st and 2d Verses, being wrestling with plunging perplexities, expressed Here under the name of deeps, gets guilt stopping his audience and success to wrestle with, in the 3d and 4th Verses, wherein as you have herd, we have 1. A sensible Confessi Concerning the desert of since, Verse 3. Next we have his refuge,
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for beside the conjunction ye have heard ought to be betwixt the sense of sin, and the sense of trouble, without which the sense of trouble is but bruitish;
for beside the conjunction you have herd ought to be betwixt the sense of since, and the sense of trouble, without which the sense of trouble is but brutish;
and ye may remember, how at great length, I both Explained, and continued this truth, by several Deductions from the Text, which I shall not now repeat.
and you may Remember, how At great length, I both Explained, and continued this truth, by several Deductions from the Text, which I shall not now repeat.
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I shut up the Point with a general word of Exhortation, that sinners that look for everlasting happiness, would learn to say over this Text with application to themselves, If thou, Lord, should mark iniquity, I cannot stand, and to do it sensibly;
I shut up the Point with a general word of Exhortation, that Sinners that look for everlasting happiness, would Learn to say over this Text with application to themselves, If thou, Lord, should mark iniquity, I cannot stand, and to do it sensibly;
It's called iniquities in the Plural Number, Considerations concerning the nature and aggravations of your guilt, upon which account also, it's called Iniquities;
It's called iniquities in the Plural Number, Considerations Concerning the nature and aggravations of your guilt, upon which account also, it's called Iniquities;
Justification by Works, is that only, which we know by the Light of Nature, and that first Covenant made with mankind in Adam, and therefore every man hath a natural propension to do his own turn that way;
Justification by Works, is that only, which we know by the Light of Nature, and that First Covenant made with mankind in Adam, and Therefore every man hath a natural propension to do his own turn that Way;
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The Jews being ignorant of the righteousness of God, and going about to establish their own righteousness, did not submit unto the righteousness of God, Rom. 10.3.
The jews being ignorant of the righteousness of God, and going about to establish their own righteousness, did not submit unto the righteousness of God, Rom. 10.3.
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or he must lay aside all thoughts of complementing with God in this matter, or of patching up a business of Grace and good Works in his Justification before him, they that study the first part of the Text well, that if God mark iniquity none can stand, they will easily be put from that conceit of Justification by Works, and plead forgivenness.
or he must lay aside all thoughts of Complimenting with God in this matter, or of patching up a business of Grace and good Works in his Justification before him, they that study the First part of the Text well, that if God mark iniquity none can stand, they will Easily be put from that conceit of Justification by Works, and plead Forgiveness.
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if ye have not taken Sanctuary in Atheism, that ye look upon all that is said in this Preached Gospel as cunningly devised Fables, will you but look to it,
if you have not taken Sanctuary in Atheism, that you look upon all that is said in this Preached Gospel as cunningly devised Fables, will you but look to it,
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and think with your selves, what will you do in the day of Visitation, and in the day of Wrath? when the just threatnings of God shall be execute against sin,
and think with your selves, what will you do in the day of Visitation, and in the day of Wrath? when the just threatenings of God shall be execute against since,
In that day wherein the sensless sinners that made a sport of sin, will be made to sing that doleful Note, Lam. 5.16. The Crown is fallen from our head, wo unto us, for we have sinned.
In that day wherein the senseless Sinners that made a sport of since, will be made to sing that doleful Note, Lam. 5.16. The Crown is fallen from our head, woe unto us, for we have sinned.
and he cannot have it, when his warning of others is a witness against himself, that he was a desperat man, that run such a hazard, that is now past remedy:
and he cannot have it, when his warning of Others is a witness against himself, that he was a desperate man, that run such a hazard, that is now past remedy:
But 3. If none can stand before God's marking iniquity, then the sense of guilt should make us justifie God in all the troubles that come upon his People,
But 3. If none can stand before God's marking iniquity, then the sense of guilt should make us justify God in all the Troubles that come upon his People,
how dare a sinner murmur under lesser calamities or troubles? The language of a man sensible of the desert of sin, is, that which ye have, Ezra 9, 13. [ Thou our God hast punished us less than our iniquities deserve; ] and that, Lam. 3.22. [ It is of the Lords mercies that we are not consumed, because his compassions fail not.
how Dare a sinner murmur under lesser calamities or Troubles? The language of a man sensible of the desert of since, is, that which you have, Ezra 9, 13. [ Thou our God hast punished us less than our iniquities deserve; ] and that, Lam. 3.22. [ It is of the lords Mercies that we Are not consumed, Because his compassions fail not.
and say, (Lord, I cannot stand before thee, if thou, Lord, mark iniquity; ) how may the lamentation be hightned, when thou falls in grosse sins and spots,
and say, (Lord, I cannot stand before thee, if thou, Lord, mark iniquity;) how may the lamentation be heightened, when thou falls in gross Sins and spots,
and the truth is, were folk more frequent in laying to heart their ordinary escapes and infirmities, it would be a mean to caution them against out-breakings in grosser debordings,
and the truth is, were folk more frequent in laying to heart their ordinary escapes and infirmities, it would be a mean to caution them against outbreakings in grosser debordings,
and I shal add, if the Lord mark iniquity, and a godly man cannot stand, what shall become of a wicked man, who hath no interest in Christ? if a David (suppose he hath been the penman of this Psalm ) be trembling and sinking under the Burden of iniquities, what a posture should monsters for prophanity, who declare their sin as Sodom be in? I confess they are not troubled with sin,
and I shall add, if the Lord mark iniquity, and a godly man cannot stand, what shall become of a wicked man, who hath no Interest in christ? if a David (suppose he hath been the penman of this Psalm) be trembling and sinking under the Burden of iniquities, what a posture should monsters for profanity, who declare their since as Sodom be in? I confess they Are not troubled with since,
and if it begin at us, what shall become of them, that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the sinner and ungodly appear? ] If godly men dare not think of standing before God, marking iniquity,
and if it begin At us, what shall become of them, that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the sinner and ungodly appear? ] If godly men Dare not think of standing before God, marking iniquity,
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under which the Saints are humbled, and abased as insuperable, for when in the 3. verse, he hath said, [ If thou, Lord, should mark iniquities, who can stand? There is a But, a reserve,
under which the Saints Are humbled, and abased as insuperable, for when in the 3. verse, he hath said, [ If thou, Lord, should mark iniquities, who can stand? There is a But, a reserve,
or able to satisfie Justice for his sin, but that he is a pardoned man, Psal. 32.1.2. &c. [ Blessed is the man whose transgression is forgiven, whose sin is pardoned, blessed is the man to whom the Lord imputeth not iniquity.
or able to satisfy justice for his since, but that he is a pardoned man, Psalm 32.1.2. etc. [ Blessed is the man whose Transgression is forgiven, whose since is pardoned, blessed is the man to whom the Lord imputeth not iniquity.
if souls knew what it were to be under the burden of the debt of Sin, there would be no happiness to that, to have sin pardoned, God would be to them a matchless God upon this account, Mic. 7.18.
if Souls knew what it were to be under the burden of the debt of since, there would be no happiness to that, to have since pardoned, God would be to them a matchless God upon this account, Mic. 7.18.
[ Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? ] he would be a matchless God upon the account of his pardoning iniquity, whatever other proof of Love he should give, or withhold.
[ Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? ] he would be a matchless God upon the account of his pardoning iniquity, whatever other proof of Love he should give, or withhold.
for information of judgment, and to set you to your duty, I shall reduce what I intend to say on it, to these Heads. 1. What is Pardoned? 2. Who they are that are Pardoned? 3. What the nature of this Pardon is? 4. When Pardon passes in favours of the Sinner whether it be irrevocable? 5. What is the right method of the Application of Pardoning Mercy? which will lead me to the last thing in the Text, That forgiveness is with God, that He may be feared.
for information of judgement, and to Set you to your duty, I shall reduce what I intend to say on it, to these Heads. 1. What is Pardoned? 2. Who they Are that Are Pardoned? 3. What the nature of this Pardon is? 4. When Pardon passes in favours of the Sinner whither it be irrevocable? 5. What is the right method of the Application of Pardoning Mercy? which will led me to the last thing in the Text, That forgiveness is with God, that He may be feared.
It's the iniquities under which he is groaning in the former verse, for which there is forgiveness with God in this verse, so in that forcited place, Mic. 7, 18. He pardons iniquity, and passeth by the transgression of the remnant of his heritage, and Psal. 52.1, 2. It's sin, iniquity, transgression, that is pardoned, covered, not imputed, to intimat that sin, under whatever name it be expressed, is that which God pardons.
It's the iniquities under which he is groaning in the former verse, for which there is forgiveness with God in this verse, so in that forcited place, Mic. 7, 18. He Pardons iniquity, and passes by the Transgression of the remnant of his heritage, and Psalm 52.1, 2. It's since, iniquity, Transgression, that is pardoned, covered, not imputed, to intimat that since, under whatever name it be expressed, is that which God Pardons.
Now to prosecute this, I shall not fall upon many descriptions of sin, and its nature, it shall suffice us to know, that sin is the transgression of the Law,
Now to prosecute this, I shall not fallen upon many descriptions of since, and its nature, it shall suffice us to know, that since is the Transgression of the Law,
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and that of the Law of God, neither the crossing of folks humors, will make a man a sinner, James 4.11, 12. (There are a number of rigid Censurers, that would make their Will a Law to all,
and that of the Law of God, neither the crossing of folks humours, will make a man a sinner, James 4.11, 12. (There Are a number of rigid Censurers, that would make their Will a Law to all,
or have all to walk by their rash Judgment, whereas there is but one Law-giver, who is able to save and destroy) neither will the Commands of men, oblidging them in Law, conclude men to be sinners,
or have all to walk by their rash Judgement, whereas there is but one Lawgiver, who is able to save and destroy) neither will the Commands of men, obliging them in Law, conclude men to be Sinners,
but waving that, to the end I may resume, and follow forth something to your Edification, I shall briefly speak to these four, 1. That all men have sin to be pardoned? 2. That sin is a Crime,
but waving that, to the end I may resume, and follow forth something to your Edification, I shall briefly speak to these four, 1. That all men have since to be pardoned? 2. That since is a Crime,
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when I cleared the universality of that assertion, That if God mark iniquity, none can stand before him v. 3. I shall only add two Scripturall Confirmations this day.
when I cleared the universality of that assertion, That if God mark iniquity, none can stand before him v. 3. I shall only add two Scriptural Confirmations this day.
Where these who are allowed to call God Father, even the godly are required to pray dayly, (forgive us our debts, as we forgive our debtors; or as Luk. 11.4. hath it. [ Forgive us our sins. ]
Where these who Are allowed to call God Father, even the godly Are required to pray daily, (forgive us our debts, as we forgive our debtors; or as Luk. 11.4. hath it. [ Forgive us our Sins. ]
or some way of committing sin, are not incident to the People of God, 1 John 3.9.) But they assert, that men may live sine peccato, without any sin at all;
or Some Way of committing since, Are not incident to the People of God, 1 John 3.9.) But they assert, that men may live sine Peccato, without any since At all;
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2. We might here put Papists to mind, what they say, when they plead for the sinlesness of the blessed Virgin Mary, though in this they do not agree among themselves:
2. We might Here put Papists to mind, what they say, when they plead for the sinlessness of the blessed Virgae Marry, though in this they do not agree among themselves:
but we dare not contradict Scripture, which concludes all under sin, Rom. 3.23. Nor her own confession, Luke 1.47. Where she owns God as her Saviour, which imports her acknowledging that she was a sinner;
but we Dare not contradict Scripture, which concludes all under since, Rom. 3.23. Nor her own Confessi, Lycia 1.47. Where she owns God as her Saviour, which imports her acknowledging that she was a sinner;
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When she would enjoyn him by her Motherly Authority, to work a miracle, Woman (saith he) what have I to do with thee? mine hour is not yet come, he owns her as a Woman, not as his Mother, in the Acts of his Mediatory Office;
When she would enjoin him by her Motherly authority, to work a miracle, Woman (Says he) what have I to do with thee? mine hour is not yet come, he owns her as a Woman, not as his Mother, in the Acts of his Mediatory Office;
But 3. I would from this recommend to all of you to grow in acquaintance with your pollutions, sinfulness, infirmities, and manifold dayly failings. And for this, alas!
But 3. I would from this recommend to all of you to grow in acquaintance with your pollutions, sinfulness, infirmities, and manifold daily failings. And for this, alas!
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we need not light Candles, there is not need of any secret search, as the Word is, Jer. 2, 34. The skirts of our Garments tell what we are, to us may be applyed that Word, Isaiah 3.9.
we need not Light Candles, there is not need of any secret search, as the Word is, Jer. 2, 34. The skirts of our Garments tell what we Are, to us may be applied that Word, Isaiah 3.9.
But were we as spotless as Paul, it is our duty to be exercised with the root of sin, with the Body of Sin and Death, with that Law which is in our Members, rebelling against the Law of the mind, with that will that is present with us,
But were we as spotless as Paul, it is our duty to be exercised with the root of since, with the Body of since and Death, with that Law which is in our Members, rebelling against the Law of the mind, with that will that is present with us,
But the 4. and last Word I shall give you from this, (and I shall go no further for the time) shall be this, that the consideration of the universal sinfulness of all mankind, should excite folk much to commend God;
But the 4. and last Word I shall give you from this, (and I shall go no further for the time) shall be this, that the consideration of the universal sinfulness of all mankind, should excite folk much to commend God;
and yet he destroyes us not, how often might he say, as he said to Moses of Israel, Exod. 32.10. Let me alone, that my wrath may wax bot against them, and that I may consume them, that I may sweep them away from off the earth;
and yet he Destroys us not, how often might he say, as he said to Moses of Israel, Exod 32.10. Let me alone, that my wrath may wax bot against them, and that I may consume them, that I may sweep them away from off the earth;
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Psal. 89.32, 33. [ That he will visit their transgressions with the rod, and their iniquities with stripes, nevertheless his loving kindness will he not utterly take from them,
Psalm 89.32, 33. [ That he will visit their transgressions with the rod, and their iniquities with stripes, nevertheless his loving kindness will he not utterly take from them,
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AFter that I had spoken to this godly man his humbling sense, and fight of the desert of Sin, in the third verse. I have begun to speak to this remedy of pardoning mercy with God, upon which he layeth hold;
After that I had spoken to this godly man his humbling sense, and fight of the desert of since, in the third verse. I have begun to speak to this remedy of pardoning mercy with God, upon which he Layeth hold;
and told you, that I have a purpose, (if the Lord will) to prosecute this Point, in the resolution of several Questions, which yet may be reduced to a few General Heads, Which were hinted at.
and told you, that I have a purpose, (if the Lord will) to prosecute this Point, in the resolution of several Questions, which yet may be reduced to a few General Heads, Which were hinted At.
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They have iniquities, even the most godly which makes them, when they are sensible of them, to look upon it as good news to hear of pardon, That which I further proposed to be spoken to, was, 1. That,
They have iniquities, even the most godly which makes them, when they Are sensible of them, to look upon it as good news to hear of pardon, That which I further proposed to be spoken to, was, 1. That,
as all have sinned, so sin is a crime, a debt, a burden, that men stand in need to rid their hands of. 2. That sin is a debt that man cannot satisfie,
as all have sinned, so since is a crime, a debt, a burden, that men stand in need to rid their hands of. 2. That since is a debt that man cannot satisfy,
3. As sin resembleth a Debt, so it is a Debt above all other debts, a man under the debt of Sin, is in a more dreadful plight, than any under other debt;
3. As since resembles a Debt, so it is a Debt above all other debts, a man under the debt of since, is in a more dreadful plighted, than any under other debt;
But for a man under the debt of sin, there is no shifting of God his Creditor, Psal. 139. Whither shall he go from his spirit? Or whither shall he flee •rom his presence!
But for a man under the debt of since, there is no shifting of God his Creditor, Psalm 139. Whither shall he go from his Spirit? Or whither shall he flee •rom his presence!
And I shall add 4. That Sin may well be compared to a Debt on this account, that Sinners while they fall upon a right method of seeking pardon, they much resemble an ill Debtor;
And I shall add 4. That since may well be compared to a Debt on this account, that Sinners while they fallen upon a right method of seeking pardon, they much resemble an ill Debtor;
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And though impenitent sinners will not let it light, that they have any fears, yet their Consciences can bear them Witness to many over-castings of heart, upon apprehension of what may be the close of their Course.
And though impenitent Sinners will not let it Light, that they have any fears, yet their Consciences can bear them Witness to many over-castings of heart, upon apprehension of what may be the close of their Course.
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and though impenitent sinners dare not say, they do not love God, yet what spightful and hateful thoughts do often rise up in their hearts against God? Why? they cannot get this done,
and though impenitent Sinners Dare not say, they do not love God, yet what spiteful and hateful thoughts do often rise up in their hearts against God? Why? they cannot get this done,
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1. An un-pardoned Man is a dead Man, a gone man, as the Lord tells Abimilech, Gen. 20.3. Behold, thou art but a deadman, for the woman which thou hast taken, for she is another mans wife.
1. an unpardoned Man is a dead Man, a gone man, as the Lord tells Abimelech, Gen. 20.3. Behold, thou art but a deadman, for the woman which thou hast taken, for she is Another men wife.
though he eat, and drink, and sleep, he is reckoned a dead man. 2. An unpardoned man is capable of no good thing, Isai. 59, 1.2. Behold, the Lords hand is not shortned, that it cannot save, neither is his ear heavy, that it cannot hear;
though he eat, and drink, and sleep, he is reckoned a dead man. 2. an unpardoned man is capable of no good thing, Isaiah 59, 1.2. Behold, the lords hand is not shortened, that it cannot save, neither is his ear heavy, that it cannot hear;
but your iniquities have separated betwixt you and your God, and your sins have hid his face from you, that he will not hear. And Jer. 5.25. Your iniquities have turned away these things, and your sins have withholden good things from you.
but your iniquities have separated betwixt you and your God, and your Sins have hid his face from you, that he will not hear. And Jer. 5.25. Your iniquities have turned away these things, and your Sins have withholden good things from you.
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He may do many good turns, that are good upon the matter, but would ye have the Scriptures verdict of them, as they come from him: read Prov. 15.18. Prov. 21.4. and 28.9. The sacrifice of the wicked is an abomination, the plow•ng of the wicked is sin;
He may do many good turns, that Are good upon the matter, but would you have the Scriptures verdict of them, as they come from him: read Curae 15.18. Curae 21.4. and 28.9. The sacrifice of the wicked is an abomination, the plow•ng of the wicked is since;
for unpardoned guilt will have a dreadful Eccho in a storm to them. Of the pardoned man it's said, Isai. 33.34. The inhabitant shall not say, I am sick, for the people that dwell therein shall be forgiven their iniquities.
for unpardoned guilt will have a dreadful Echo in a storm to them. Of the pardoned man it's said, Isaiah 33.34. The inhabitant shall not say, I am sick, for the people that dwell therein shall be forgiven their iniquities.
A man's being forgiven his iniquity, will make him forget that he is sick, and will make him bear trouble comfortably, which an unpardoned man cannot get done.
A Man's being forgiven his iniquity, will make him forget that he is sick, and will make him bear trouble comfortably, which an unpardoned man cannot get done.
and such a debt, as can only be taken away by pardon and forgivenness, then it might be good news, the chiefest of good news to the man sensible of sin, that iniquity will be forgiven;
and such a debt, as can only be taken away by pardon and Forgiveness, then it might be good news, the chiefest of good news to the man sensible of since, that iniquity will be forgiven;
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Here, I am upon consideration of the thing remitted, and that that I shall pitch upon is, That there is a remission of sin attainable by sinners in the due order.
Here, I am upon consideration of the thing remitted, and that that I shall pitch upon is, That there is a remission of since attainable by Sinners in the due order.
but the blasphemy against the holy Ghost, shall not be forgiven, Heb. 10.26. They that sin afer they have received the knowledge ef the truth, there remaineth no more sacrifice for sin. And 1 John. 5.1. There is a sin unto death;
but the blasphemy against the holy Ghost, shall not be forgiven, Hebrew 10.26. They that since afer they have received the knowledge ef the truth, there remains no more sacrifice for since. And 1 John. 5.1. There is a since unto death;
The first whereof shal be, 1. That small sins need Pardon. 2. That gross sins are Pardonable. 3. A word to the consideration of the persons whose sins are pardonable.
The First whereof shall be, 1. That small Sins need Pardon. 2. That gross Sins Are Pardonable. 3. A word to the consideration of the Persons whose Sins Are pardonable.
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or grant the wages thereof is death, and likewise, Mat. 12.36. Christ tells, that Every idle word that men speak, they shall give account thereof in the day of Judgment;
or grant the wages thereof is death, and likewise, Mathew 12.36. christ tells, that Every idle word that men speak, they shall give account thereof in the day of Judgement;
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But 2. as the smallest of sins needs a pardon, so the •rossest of sins are pardonable in the due order, There is forgivenness with him for iniquities, as in the Text, and Isai. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts;
But 2. as the Smallest of Sins needs a pardon, so the •rossest of Sins Are pardonable in the due order, There is Forgiveness with him for iniquities, as in the Text, and Isaiah 55.7. Let the wicked forsake his Way, and the unrighteous man his thoughts;
as Paul's persecution was, 1 Tim. 1.13. I was a blasphemer, a persecutor, and injurious, but I obtained mercy, because I did it ignorantly, in unbelief.
as Paul's persecution was, 1 Tim. 1.13. I was a blasphemer, a persecutor, and injurious, but I obtained mercy, Because I did it ignorantly, in unbelief.
when they are like a cloud, and a thick cloud, he will blot them out. Isai. 44.22. I have blotted out as a thick cloud thy transgressions and sins. And that word, Isai. 55.7. He will aboundantly pardon, In the original it is, he will multiply to pardon one and moe, a multitude of them, and Psal. 40.11, 12. David pleads for mercy for innumerable evils;
when they Are like a cloud, and a thick cloud, he will blot them out. Isaiah 44.22. I have blotted out as a thick cloud thy transgressions and Sins. And that word, Isaiah 55.7. He will abundantly pardon, In the original it is, he will multiply to pardon one and more, a multitude of them, and Psalm 40.11, 12. David pleads for mercy for innumerable evils;
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And as God pardons great sins for kind, and many for number, so frequent relapsing in these sins, (which I may speak to afterward) Jer. 3.1. She that hath played the harlot with many lovers, is allowed to return.
And as God Pardons great Sins for kind, and many for number, so frequent relapsing in these Sins, (which I may speak to afterwards) Jer. 3.1. She that hath played the harlot with many lovers, is allowed to return.
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And he that bade Peter, Mat. 18.22. Forgive his brother, not only seven, but seventy times, will much more do so, to his penitent People, renewing their repentance:
And he that bade Peter, Mathew 18.22. Forgive his brother, not only seven, but seventy times, will much more do so, to his penitent People, renewing their Repentance:
but that abuse of this doctrine being laid aside, ye shall (while I am upon the explication of this great Article of Faith,) take a word or two of Inference, in the by.
but that abuse of this Doctrine being laid aside, you shall (while I am upon the explication of this great Article of Faith,) take a word or two of Inference, in the by.
and that ye may grip the better to this when it is intimate, that God is such a pardoner of sin, ye would look to the infinit price of the Son of God, whereby he purchased pardon,
and that you may grip the better to this when it is intimate, that God is such a pardoner of since, you would look to the infinite price of the Son of God, whereby he purchased pardon,
whether thy iniquities, or Christ's death, thy abounding sin, or Gods superabounding Grace, will carry it? And reason will determine it in favours of Christs purchase,
whither thy iniquities, or Christ's death, thy abounding since, or God's superabounding Grace, will carry it? And reason will determine it in favours of Christ purchase,
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2. Let me leave this as a Witness against slighters of this offer of pardon, I believe there are many engadged as the Jews were, Jer. 2.25. Who said, There is no hope, no, for we have loved strangers, and after them we will go; The matter is past redding.
2. Let me leave this as a Witness against slighters of this offer of pardon, I believe there Are many engaged as the jews were, Jer. 2.25. Who said, There is no hope, no, for we have loved Strangers, and After them we will go; The matter is passed redding.
Though thou were like Mary Magdalen, out of whom Christ cast seven devils, Luk. 8.2. He can cast them out, and set thee down a worshipper of him at his feet.
Though thou were like Marry Magdalen, out of whom christ cast seven Devils, Luk. 8.2. He can cast them out, and Set thee down a worshipper of him At his feet.
All the wrath of Sinai shall not be so terrible to such, as this will be one day, that in the Name of Christ, we proclaimed pardon to you, providing ye seek it in the right order,
All the wrath of Sinai shall not be so terrible to such, as this will be one day, that in the Name of christ, we proclaimed pardon to you, providing you seek it in the right order,
and how that it secluds not the vilest of sinners upon repentance, and how it makes against the Novatian error, that thrusts repentance out of the Church;
and how that it secluds not the Vilest of Sinners upon Repentance, and how it makes against the Novatian error, that thrusts Repentance out of the Church;
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I Have now broken in a litle upon this great Article of of our Creed, the remission of sins, The great Gospel-news, the glad tidings of the Gospel of peace to them that are in the Psalmist's posture, in the third verse, that there is no standing before God, marking iniquity in strict justice, according to the Covenant of Works.
I Have now broken in a little upon this great Article of of our Creed, the remission of Sins, The great Gospel news, the glad tidings of the Gospel of peace to them that Are in the Psalmist's posture, in the third verse, that there is no standing before God, marking iniquity in strict Justice, according to the Covenant of Works.
I am as yet detained on the first head, that I proposed to be spoken to on this Subject, that is, the consideration of that which is pardoned, it is iniquity,
I am as yet detained on the First head, that I proposed to be spoken to on this Subject, that is, the consideration of that which is pardoned, it is iniquity,
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and as to this, I spake to these things. 1. That all have sin. 2. That sin is a Debt and Burden, which they who take a right look of, will see great cause, will desire to be rid of it.
and as to this, I spoke to these things. 1. That all have since. 2. That since is a Debt and Burden, which they who take a right look of, will see great cause, will desire to be rid of it.
and such a burden as puts the unpardoned man in a woful plight? It follows, that it is good news, the best of all news, to a sensible sinner, That there is pardon for iniquity in God, When a man hath said.
and such a burden as puts the unpardoned man in a woeful plighted? It follows, that it is good news, the best of all news, to a sensible sinner, That there is pardon for iniquity in God, When a man hath said.
As also how the greatest sins for nature, number, or other circumstances, are pardonable & that sensible sinners needed not be troubled with that sin against the holy Ghost, seing their very flying to the remedy of sin in Christ, is a sufficient evidence, that it was not in them.
As also how the greatest Sins for nature, number, or other Circumstances, Are pardonable & that sensible Sinners needed not be troubled with that since against the holy Ghost, sing their very flying to the remedy of since in christ, is a sufficient evidence, that it was not in them.
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And the ground of that which I would say of them, whose sins are pardonable, I shall take it from that pattern of Prayer, Mat. 6.9. — 12, Father, forgive us our debts.
And the ground of that which I would say of them, whose Sins Are pardonable, I shall take it from that pattern of Prayer, Mathew 6.9. — 12, Father, forgive us our debts.
and to open this a litle, I shal speak to these three from it. 1. It would be remembred, that these who are not Children, must come and become children in the due order, that they may attain to the priviledge of pardon;
and to open this a little, I shall speak to these three from it. 1. It would be remembered, that these who Are not Children, must come and become children in the due order, that they may attain to the privilege of pardon;
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when Children only are allowed to beg pardon of sin, it secludes none who are unpardoned, from coming to God, through the elder brother Jesus Christ, that they may be put among the Children by Adoption, for, Isai. 55.7.
when Children only Are allowed to beg pardon of since, it secludes none who Are unpardoned, from coming to God, through the elder brother jesus christ, that they may be put among the Children by Adoption, for, Isaiah 55.7.
and he will have mercy vpon him, and to our God, for he will aboundantly pardon, or multiply to pardon; and Ezek. 33.15.16. When the wicked man restores the pledge, gives again that which he had robbed, doth walk in the statutes of life, without committing iniquity, he shall surely live, he shall not die, none of the sins he hath committed, shall be mentioned unto him;
and he will have mercy upon him, and to our God, for he will abundantly pardon, or multiply to pardon; and Ezekiel 33.15.16. When the wicked man restores the pledge, gives again that which he had robbed, does walk in the statutes of life, without committing iniquity, he shall surely live, he shall not die, none of the Sins he hath committed, shall be mentioned unto him;
which (as I said the last day, when I spake from these words) leaves a sad check and ground of dittay, at the doors of Rebels, to whom the Fountain for Sin and Uncleanness is keeped open,
which (as I said the last day, when I spoke from these words) leaves a sad check and ground of dittay, At the doors of Rebels, to whom the Fountain for since and Uncleanness is keeped open,
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Some who looked upon the sins of Church-members, as the old Gnosticks, the Progenitors of the Libertines did, they held that sins in godly persons consisted only in opinion, that regenerat men do what they would,
some who looked upon the Sins of Church-members, as the old Gnostics, the Progenitors of the Libertines did, they held that Sins in godly Persons consisted only in opinion, that regenerate men do what they would,
as that God sees no sin in Believers, that his Law is not to be the Rule of their walk, that they need not repent, &c. For Libertinisme is but a new Edition of Antinomianism in Folio. Others again acknowledged sin to be in the godly,
as that God sees no since in Believers, that his Law is not to be the Rule of their walk, that they need not Repent, etc. For Libertinism is but a new Edition of Antinomianism in Folio. Others again acknowledged since to be in the godly,
but they slighted repentance, and therefore, when scandals fell out in the church, they did not require any acknowledgment of their Offence, who had fallen in these scandals,
but they slighted Repentance, and Therefore, when scandals fell out in the Church, they did not require any acknowledgment of their Offence, who had fallen in these scandals,
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This was a turning of the Grace of God into lasciviousness, and it is the result in part of that Antinomian principle of the remission of sins, from all Eternity;
This was a turning of the Grace of God into lasciviousness, and it is the result in part of that Antinomian principle of the remission of Sins, from all Eternity;
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Now in opposition to all these, is the truth I am upon, we confess sins after the receipt of Great mercies, are very hainous, Ezra 9.14. Should we again break thy commands, and joyn in affinity with the people of these abominations? wouldest thou not be angry with us, till thou hadst consumed us? Judges 10.13. Ye have forsaken me, and served other gods, therefore I will deliver you no more.
Now in opposition to all these, is the truth I am upon, we confess Sins After the receipt of Great Mercies, Are very heinous, Ezra 9.14. Should we again break thy commands, and join in affinity with the people of these abominations? Wouldst thou not be angry with us, till thou Hadst consumed us? Judges 10.13. You have forsaken me, and served other God's, Therefore I will deliver you no more.
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therefore the Apostle having spoken of the abounding grace of God, where sin had abounded, Rom. 5. At the close, he begins the next Chapter, with these words, What shall we say then? shall we continue in sin, that grace may abound? God forbid.
Therefore the Apostle having spoken of the abounding grace of God, where since had abounded, Rom. 5. At the close, he begins the next Chapter, with these words, What shall we say then? shall we continue in since, that grace may abound? God forbid.
and consequently, it was horrid cruelty in the Novatians, to seclude such as fall in sins after Baptism, from Absolution and Church-fellowship, and they would not pardon, where God did pardon, which made Constantine at the Council of Nice, to say to Aclesus their Bishop.
and consequently, it was horrid cruelty in the Novatians, to seclude such as fallen in Sins After Baptism, from Absolution and Church fellowship, and they would not pardon, where God did pardon, which made Constantine At the Council of Nicaenae, to say to Aclesus their Bishop.
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yet upright Walkers, as they are most tender in their Conversation, so are they most charitable in passing Judgment upon others, though they have their failings.
yet upright Walkers, as they Are most tender in their Conversation, so Are they most charitable in passing Judgement upon Others, though they have their failings.
so neither do I see a ground, that a Saint his repenting for a particular fault should keep him from a relapsing in that fault, and needing of pardon. It is true, Psal. 85.8. God's speaking of peace to his people, is with a caution, That they turn not ogaîn to folly;
so neither do I see a ground, that a Saint his repenting for a particular fault should keep him from a relapsing in that fault, and needing of pardon. It is true, Psalm 85.8. God's speaking of peace to his people, is with a caution, That they turn not ogaîn to folly;
Regeneration is our initial Repentance, and if that do not prevent falling in Sin, it is no wonder, that a particular Act of renewed Repentance do it not, all the Repentance grief or sorrow that a person hath attained to for Sin, is but a creature, that except God concurr, cannot keep him from falling in sin;
Regeneration is our initial Repentance, and if that do not prevent falling in since, it is no wonder, that a particular Act of renewed Repentance do it not, all the Repentance grief or sorrow that a person hath attained to for since, is but a creature, that except God concur, cannot keep him from falling in since;
David after he had repented his falling in trouble, and his using sinful shifts to be out of it, fell in these gross and scandalous sins, of Adultery and Murther;
David After he had repented his falling in trouble, and his using sinful shifts to be out of it, fell in these gross and scandalous Sins, of Adultery and Murder;
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and he that fell in these sins after repentance, for other escapes, why might he not after repentance have fallen in these same sins over again? if the grace of God had not prevented it;
and he that fell in these Sins After Repentance, for other escapes, why might he not After Repentance have fallen in these same Sins over again? if the grace of God had not prevented it;
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so it is contrary to Scripture to determine, that relapsing in sin after Repentance is unpardonable, It's not the sin against the holy Ghost, and therefore pardonable. Isai. 55.7. Our God will multiply to pardon;
so it is contrary to Scripture to determine, that relapsing in since After Repentance is unpardonable, It's not the since against the holy Ghost, and Therefore pardonable. Isaiah 55.7. Our God will multiply to pardon;
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Chap. 2, Yet he falls in the same sin. Ch. 4.2. Not in fleeing away from God, but in repining at his mercy, and in his opinion, declaring it was needless to go to Niniveh, and justifying his former fleeing away:
Chap. 2, Yet he falls in the same since. Christ 4.2. Not in fleeing away from God, but in repining At his mercy, and in his opinion, declaring it was needless to go to Nineveh, and justifying his former fleeing away:
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ye have it cleared from Scripture, that these are but Temptations, That God would multiply to pardon upon repentance, Isai. 55.7 And though folks have played the harlot with many lovers,
you have it cleared from Scripture, that these Are but Temptations, That God would multiply to pardon upon Repentance, Isaiah 55.7 And though folks have played the harlot with many lovers,
or who it is that pardons iniquity, even God, There is forgivenness with thee, says the Text, That is, (as I exponed in the entry) it's thy property, in opposition to all pretenders, it's thy Property and Prerogative,
or who it is that Pardons iniquity, even God, There is Forgiveness with thee, Says the Text, That is, (as I Expound in the entry) it's thy property, in opposition to all pretenders, it's thy Property and Prerogative,
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when both the Law and the Conscience have condemned, to pardon and forgive Sin. This is a truth that was held fast in the Jewish Church, when it was most corrupt; Therefore Mark 2.7.
when both the Law and the Conscience have condemned, to pardon and forgive Sin. This is a truth that was held fast in the Jewish Church, when it was most corrupt; Therefore Mark 2.7.
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Why doth this man speak blasphemies? Who can forgive sins, but God only? And it's one of God's Titles, [ Exod. 34.6, 7. That he forgives iniquity, transgression and sin:
Why does this man speak Blasphemies? Who can forgive Sins, but God only? And it's one of God's Titles, [ Exod 34.6, 7. That he forgives iniquity, Transgression and since:
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In the external Court in the Church, Ministers have a power from Christ to remit scandals to scandalous persons, upon their serious profession of Repentance, to take in a man that hath fallen in a scandalous sin, upon the profession of Repentance, and to remit the scandal.
In the external Court in the Church, Ministers have a power from christ to remit scandals to scandalous Persons, upon their serious profession of Repentance, to take in a man that hath fallen in a scandalous since, upon the profession of Repentance, and to remit the scandal.
In the •nternal Court of the Conscience, Ministers have a Ministerial power upon scandalous sinners their repentance, Ministerially to declare, they are pardoned upon their Repentance,
In the •nternal Court of the Conscience, Ministers have a Ministerial power upon scandalous Sinners their Repentance, Ministerially to declare, they Are pardoned upon their Repentance,
or rather pronouncing pardon of sin, neither have they power of pardong sin upon conditions of their own devising, such as Pennances, Pilgrimages, visiting of Rome in the year of Jubile, &c. where (to mark it in the by) the Papists method in this is preposterous;
or rather pronouncing pardon of since, neither have they power of pardong since upon conditions of their own devising, such as Penances, Pilgrimages, visiting of Room in the year of Jubilee, etc. where (to mark it in the by) the Papists method in this is preposterous;
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Caesar Borgia, the Son of Alexander the sixth, when he had lost an hundred thousand Crowns at the Dice, he passed it in a sport, saying, Those are the sins of the Germans, that is, they had been purchased for the remission of their sins.
Caesar Borgia, the Son of Alexander the sixth, when he had lost an hundred thousand Crowns At the Dice, he passed it in a sport, saying, Those Are the Sins of the Germanes, that is, they had been purchased for the remission of their Sins.
and for privat Persons their pardoning of sin, the Scriptures speaks clearly to it, as in that patern of prayer, [ Mat. 6.12. Forgive us our debts, as we also forgive our debtors ] so Eph. 4.32.
and for private Persons their pardoning of since, the Scriptures speaks clearly to it, as in that pattern of prayer, [ Mathew 6.12. Forgive us our debts, as we also forgive our debtors ] so Ephesians 4.32.
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notwithstanding from all which (to resume) it's clear, whatsoever hand man hath in forgiving sin, God is the principal Creditor, whose Law is violat, whose Majesty is offended, whose Justice must be satisfied,
notwithstanding from all which (to resume) it's clear, whatsoever hand man hath in forgiving since, God is the principal Creditor, whose Law is violate, whose Majesty is offended, whose justice must be satisfied,
for if they did, they might be easily nonplus'd. They put the power to give indulgences intirely in their Pope, and assert that their Priests are Commission at by him to dispense them,
for if they did, they might be Easily nonplussed. They put the power to give Indulgences entirely in their Pope, and assert that their Priests Are Commission At by him to dispense them,
and hath gotten Baptism? For according to their own principles the Pope is no Pope except he be Baptized? Now they cannot certainly know their Pope is baptized, that being one of their grounds, that Baptism is not administred,
and hath got Baptism? For according to their own principles the Pope is no Pope except he be Baptised? Now they cannot Certainly know their Pope is baptised, that being one of their grounds, that Baptism is not administered,
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But the Judgment of God is visible upon them for not receiving the truth inlove, God hath been provocked to give them up to strong delusions to believe lies,
But the Judgement of God is visible upon them for not receiving the truth inlove, God hath been provoked to give them up to strong delusions to believe lies,
and (shall I add further?) It's a plague, and a snare to prophane men, that walk in the imagination of their own heart, adding drunkenness to thirst, that they have this woful shift, get them a a Priest,
and (shall I add further?) It's a plague, and a snare to profane men, that walk in the imagination of their own heart, adding Drunkenness to thirst, that they have this woeful shift, get them a a Priest,
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I shall give you these three words. 1. If God be the only pardoner of sin, they make a very blind block, that pardon themselves for all their faults, that is, who can commit all sorts of iniquities,
I shall give you these three words. 1. If God be the only pardoner of since, they make a very blind block, that pardon themselves for all their Faults, that is, who can commit all sorts of iniquities,
IN handling of this great Point, the Remission of sins, (which is in effect the great Article of the New Covenant; Jer. 31.34. I will forgive their iniquity, and I will remember their sin no more:
IN handling of this great Point, the Remission of Sins, (which is in Effect the great Article of the New Covenant; Jer. 31.34. I will forgive their iniquity, and I will Remember their since no more:
I entered in the morning, to speak to the Author of pardon, that forgivenness is with God, whatever hand Ministers or privat persons may have in pardoning;
I entered in the morning, to speak to the Author of pardon, that Forgiveness is with God, whatever hand Ministers or private Persons may have in pardoning;
but these Self-absolvers, and these who rest on the applause of others, and these who to please men, stand not to displease God, are found to be culpable.
but these Self-absolvers, and these who rest on the applause of Others, and these who to please men, stand not to displease God, Are found to be culpable.
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But it will be a wonder to them, that there should be a pardon for iniquity, that pardoning mercy should be with him, whose holy justice is so great, who is of purer eyes than that he can behold iniquity, who hath no pleasure in wickedness,
But it will be a wonder to them, that there should be a pardon for iniquity, that pardoning mercy should be with him, whose holy Justice is so great, who is of Purer eyes than that he can behold iniquity, who hath no pleasure in wickedness,
and who hateth all the workers of iniquity, that such a holy and just God should pardon sin, that his Holiness and Justice should combine so sweetly with mercy to the sinner, is a wonder of wonders;
and who hates all the workers of iniquity, that such a holy and just God should pardon since, that his Holiness and justice should combine so sweetly with mercy to the sinner, is a wonder of wonders;
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yea, further, this may heighten the wonder, that pardoning mercy gives access to them who are secluded by the Covenant of works, that when, (as it is verse 3.) (If he should mark iniquity, none could stand,) yet as verse 4. [ there should be forgivenness with him, ] That as it is deduced, Rom. 3.20.
yea, further, this may heighten the wonder, that pardoning mercy gives access to them who Are secluded by the Covenant of works, that when, (as it is verse 3.) (If he should mark iniquity, none could stand,) yet as verse 4. [ there should be Forgiveness with him, ] That as it is deduced, Rom. 3.20.
and revive any that are ready to sink under the burden of the sense of sin? That when they look upon a holy and just God, that hates sin with a perfect hatred, they may also look upon him as one who will pardon:
and revive any that Are ready to sink under the burden of the sense of since? That when they look upon a holy and just God, that hates since with a perfect hatred, they may also look upon him as one who will pardon:
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It's an act of Princes Royal Prerogative to pardon Criminals in many cases, and shall we deny that to God, which we give to Creatures? Seing He is above all Law, who can hinder him to have Mercy on whom he will have mercy? to do with his own what he will,
It's an act of Princes Royal Prerogative to pardon Criminals in many cases, and shall we deny that to God, which we give to Creatures? Sing He is above all Law, who can hinder him to have Mercy on whom he will have mercy? to do with his own what he will,
and pardon whom he will, Salvation belongs to him, as his Prerogative Royal. 2. Sensible sinners would consider, that satisfaction is payed to Justice,
and pardon whom he will, Salvation belongs to him, as his Prerogative Royal. 2. Sensible Sinners would Consider, that satisfaction is paid to justice,
for their Sins, though he freely pardons, (which will come in afterward) only here, such would remember, that thoughts of the Holiness and Justice of God needs not afright the sensible Sinner,
for their Sins, though he freely Pardons, (which will come in afterwards) only Here, such would Remember, that thoughts of the Holiness and justice of God needs not affright the sensible Sinner,
That fire that brunt continually on the Altar, and was not quenched by these Sacrifices under the Law, is now quenched, the burning fire of the Justice of God is now satisfied;
That fire that brunt continually on the Altar, and was not quenched by these Sacrifices under the Law, is now quenched, the burning fire of the justice of God is now satisfied;
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Upon Christ the Redeemer his being set forth as the propitiation, through Faith in his Blood, it follows to declare his Righteousness, [ that he might be just,
Upon christ the Redeemer his being Set forth as the propitiation, through Faith in his Blood, it follows to declare his Righteousness, [ that he might be just,
for the holy and just God will not break bargain with his Son, but partly it results on our ignorance of that Righteousness, which is by the Covenant of Grace, we know no Righteousness by the Covenant of Works,
for the holy and just God will not break bargain with his Son, but partly it results on our ignorance of that Righteousness, which is by the Covenant of Grace, we know no Righteousness by the Covenant of Works,
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partly it results on a proud competition, whether thy abounding sin, or his superabounding grace should carry it, Rom. 5.20, [ Where sin abounded, grace did much more super-abound ] and therefore thou that comes to Christ for pardon,
partly it results on a proud competition, whither thy abounding since, or his superabounding grace should carry it, Rom. 5.20, [ Where since abounded, grace did much more superabound ] and Therefore thou that comes to christ for pardon,
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I shall not detain you upon the signification, and importance of these Words and Phrases, that expresses pardon in Scripture, that may come in afterward, that word, Mat. 6.12.
I shall not detain you upon the signification, and importance of these Words and Phrases, that Expresses pardon in Scripture, that may come in afterwards, that word, Mathew 6.12.
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Who shall lay any thing to the charge of Gods Elect, it is God that Justifies, &c. The word rendered pardon, or forgivenness ( Col. 2.13. Having forgiven you all trespasses ) hints at the freedom of the grace of God in pardoning of Sin; It's the Publicans Word. Luk. 18.13. God (God be merciful to me a sinner;) the word in the Original expresses pardon, with an eye to the propitiation;
Who shall lay any thing to the charge of God's Elect, it is God that Justifies, etc. The word rendered pardon, or Forgiveness (Col. 2.13. Having forgiven you all Trespasses) hints At the freedom of the grace of God in pardoning of since; It's the Publicans Word. Luk. 18.13. God (God be merciful to me a sinner;) the word in the Original Expresses pardon, with an eye to the propitiation;
or Covenant, Heb 8.12.) Intimats the yearning of the bowels of God, relative to the miserable state of the pardoned sinner, expressed in pardoning. That word, Psal. 32.2. Rom. 4.8. [ not imputing of sin or iniquitie, ] is borrowed from Merchants, that in casting up accompts, pass some Debts.
or Covenant, Hebrew 8.12.) Intimates the yearning of the bowels of God, relative to the miserable state of the pardoned sinner, expressed in pardoning. That word, Psalm 32.2. Rom. 4.8. [ not imputing of since or iniquity, ] is borrowed from Merchant's, that in casting up accounts, pass Some Debts.
And that word, [ Psal. 32.1. Of covering sin, ] imports, that as sin is a loathsome thing, so the pardoning of Sin, takes sin out of the sight of Gods vindictive Justice.
And that word, [ Psalm 32.1. Of covering since, ] imports, that as since is a loathsome thing, so the pardoning of since, Takes since out of the sighed of God's vindictive justice.
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For the first of these, negatively, what the pardon of sin is not, and for clearing of this, what I would say upon it, ye shall take in these five, 1. Pardon with God, is not to be confounded with our forgetting Sin, slighting of Sin,
For the First of these, negatively, what the pardon of since is not, and for clearing of this, what I would say upon it, you shall take in these five, 1. Pardon with God, is not to be confounded with our forgetting since, slighting of since,
There are many folk that think God sees no Sin in them, and why? they have no leisure to look after sin in themselves, they think God hath forgotten Sin,
There Are many folk that think God sees no since in them, and why? they have no leisure to look After since in themselves, they think God hath forgotten since,
There is a Question agitat amongst Orthodox Divines, whether God, out of his Royal Prerogative might not pardon Sin without a satisfaction? a Question that they determine variously, either as they grapple with Arminians, who say, the satisfaction of Christ was only to loose God from any Bond lying upon him, resulting upon a necessity to punish Sin,
There is a Question agitat among Orthodox Divines, whither God, out of his Royal Prerogative might not pardon since without a satisfaction? a Question that they determine variously, either as they grapple with Arminians, who say, the satisfaction of christ was only to lose God from any Bound lying upon him, resulting upon a necessity to Punish since,
or not do, particularly that he will not pardon sin without a Satisfaction. So Rom. 3.24. [ Being justified freely by his grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation throgh Faith in his Blood, ] he would have his Righteousness declared for the remission of Sins;
or not do, particularly that he will not pardon since without a Satisfaction. So Rom. 3.24. [ Being justified freely by his grace, through the Redemption that is in jesus christ, whom God hath Set forth to be a propitiation through Faith in his Blood, ] he would have his Righteousness declared for the remission of Sins;
& so we come to be freely pardoned, but remember sin is with God no triffle, no light thing, that he would easily pass, no, he would have his Justice satisfied, that he might freely pardon,
& so we come to be freely pardoned, but Remember since is with God no trifle, no Light thing, that he would Easily pass, no, he would have his justice satisfied, that he might freely pardon,
and the consideration of this will not only comm•nd the love of God, and the love of Christ, in finding out such a way, whereby pardon might come to sinners, without prejudice of Justice.
and the consideration of this will not only comm•nd the love of God, and the love of christ, in finding out such a Way, whereby pardon might come to Sinners, without prejudice of justice.
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O! what a temptation was it to the Psalmist, his feet were almost gone his steps were well near slipt, he was envious at the foolish when he saw the prosperity of the wicked,
OH! what a temptation was it to the Psalmist, his feet were almost gone his steps were well near slipped, he was envious At the foolish when he saw the Prosperity of the wicked,
how they had no bonds in their death, & their strength was firm, they were not in tr••ble as other men, &c. O! he thought if he had been on the Throne, he would have made these Children know themselves sooner nor God did, and Hab. 1.13.
how they had no bonds in their death, & their strength was firm, they were not in tr••ble as other men, etc. OH! he Thought if he had been on the Throne, he would have made these Children know themselves sooner nor God did, and Hab. 1.13.
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O! the wicked Doctrines, that wicked men build on Gods forbearance, One is, wrong thoughts of God, Psal. 50.21. [ These things thou hast done, and I kept silence, thou thought that I was altogether such a one as thy self.
OH! the wicked Doctrines, that wicked men built on God's forbearance, One is, wrong thoughts of God, Psalm 50.21. [ These things thou hast done, and I kept silence, thou Thought that I was altogether such a one as thy self.
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and impenitent hearts, & further, they bless themselves in prospering in wickedness, Hos. 12, 7. [ Ephraim is a Canaanite, a Merchant, the ballance of deceit are in his hand, he loveth to oppress,
and impenitent hearts, & further, they bless themselves in prospering in wickedness, Hos. 12, 7. [ Ephraim is a Canaanite, a Merchant, the balance of deceit Are in his hand, he loves to oppress,
And if ye would have a third Scripture, take the forecited place, [ Rom. 2.4, 5. Thou despisest the riches of his goodness, forbearance and long suffering, not knowing that it leadeth thee to Repentance,
And if you would have a third Scripture, take the forecited place, [ Rom. 2.4, 5. Thou Despisest the riches of his Goodness, forbearance and long suffering, not knowing that it leads thee to Repentance,
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4. In taking up the nature of pardon negatively, Consider, That God's pardoning of particular Sinners, whereby he restores them in favour, is not to be confounded with National Pardons, which God gives to Nations.
4. In taking up the nature of pardon negatively, Consider, That God's pardoning of particular Sinners, whereby he restores them in favour, is not to be confounded with National Pardons, which God gives to nations.
— runs another way than to particular Persons, and respects a National Pardon, [ Pardon I beseech thee the iniquity of this people, (sayes Moses ) according to the greatness of thy mercy,
— runs Another Way than to particular Persons, and respects a National Pardon, [ Pardon I beseech thee the iniquity of this people, (Says Moses) according to the greatness of thy mercy,
as I live, all the earth shall be filled with the knowledge of the Lord. ] I have pardoned, but yet I will punish, and vindicat mine honour. So that passage, Psal. 78.38.
as I live, all the earth shall be filled with the knowledge of the Lord. ] I have pardoned, but yet I will Punish, and Vindicates mine honour. So that passage, Psalm 78.38.
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But he being full of compassion, forgave their iniquity, and destroyed them not, when they deserved, That was a pardon of the Nation, or a National Pardon;
But he being full of compassion, forgave their iniquity, and destroyed them not, when they deserved, That was a pardon of the nation, or a National Pardon;
and weed out a godless generation from among them, as he did out of Israel, that in the space of 38 years time, there was not a man of them left that were 20 years old and upwards,
and weed out a godless generation from among them, as he did out of Israel, that in the Molle of 38 Years time, there was not a man of them left that were 20 Years old and upward,
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Now when I say, we are not to confound the pardon of Sin, with the removal of Sin, ye would understand it aright, I grant that God strikes at the guilt of Sin,
Now when I say, we Are not to confound the pardon of since, with the removal of since, you would understand it aright, I grant that God strikes At the guilt of since,
In prosecution of this great truth, that there is pardoning-mercy with God, to be a relief for Self-condemned sinners, I have spoken to two of the five heads that I proposed to be spoken to upon it. 1. I have spoken to the Consideration of that which is pardoned, that is Iniquity,
In prosecution of this great truth, that there is pardoning-mercy with God, to be a relief for Self-condemned Sinners, I have spoken to two of the five Heads that I proposed to be spoken to upon it. 1. I have spoken to the Consideration of that which is pardoned, that is Iniquity,
I entered upon the 3d thing, I proposed to be spoken to, which is the main thing in thing purpose, that is to inquire after the nature of this pardon, what this forgivenness of sin, which is with God imports,
I entered upon the 3d thing, I proposed to be spoken to, which is the main thing in thing purpose, that is to inquire After the nature of this pardon, what this Forgiveness of since, which is with God imports,
and after a brief touch upon some passages of Scripture, whereby pardon of sin is expressed, I proceeded negatively, to tell you what it is not, where I shew that pardon of sin is not to be confounded with mens forgetting of sin,
and After a brief touch upon Some passages of Scripture, whereby pardon of since is expressed, I proceeded negatively, to tell you what it is not, where I show that pardon of since is not to be confounded with men's forgetting of since,
Further it was cleared, that the pardoning of particular sinners, and their restoring in favour, is not to be confounded with a National pardon, conferred on a Nation, whom he may pardon, and yet punish.
Further it was cleared, that the pardoning of particular Sinners, and their restoring in favour, is not to be confounded with a National pardon, conferred on a nation, whom he may pardon, and yet Punish.
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for though God strike at the guilt and power of sin, both together, yet whereas pardon of sin is attained before Death, some filthiness of Sin will remain in the pardoned Sinner,
for though God strike At the guilt and power of since, both together, yet whereas pardon of since is attained before Death, Some filthiness of since will remain in the pardoned Sinner,
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all that I shall say to it in general, before I break in to tell you more particularly what it is, shall be this ye shall distinguish in Sin these two.
all that I shall say to it in general, before I break in to tell you more particularly what it is, shall be this you shall distinguish in since these two.
for as the blot of Sin begins to be stricken at, in Regeneration, so that work is carried on by Piece-meal in Sanctification, till Sanctification be perfected, and end in Glorification.
for as the blot of since begins to be stricken At, in Regeneration, so that work is carried on by Piecemeal in Sanctification, till Sanctification be perfected, and end in Glorification.
So a Child that hath puddled himself in a mire, suppose the Parents forgive the offence, the filth that he hath got in the mire sticks to him still, till it be washed away another way.
So a Child that hath puddled himself in a mire, suppose the Parents forgive the offence, the filth that he hath god in the mire sticks to him still, till it be washed away Another Way.
And this I mention not meerly for speculation, and information of the Judgment, but it says something for their Advantage and Encouragement, who in the sense of sin are flying to Christ for pardon, that they be not scarred by the pollution of sin, from relying on him, for the pardon of guilt.
And this I mention not merely for speculation, and information of the Judgement, but it Says something for their Advantage and Encouragement, who in the sense of since Are flying to christ for pardon, that they be not scarred by the pollution of since, from relying on him, for the pardon of guilt.
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A tender Soul, so long as it finds the blot of sin, it will readily doubt if the guilt of sin be taken away ▪ but if we take up pardon Scripturally, the guilt of sin is done away by pardon,
A tender Soul, so long as it finds the blot of since, it will readily doubt if the guilt of since be taken away ▪ but if we take up pardon Scripturally, the guilt of since is done away by pardon,
as the pardoned man falleth under no Chastisement for sin. 3. Whether the real passing of Pardon be one in the Court of Heaven, with that which is in the Court of Conscience,
as the pardoned man falls under no Chastisement for since. 3. Whither the real passing of Pardon be one in the Court of Heaven, with that which is in the Court of Conscience,
These four Questions I shall touch upon as briefly as I can, and sure I am, these of you, whose plight anchor pardon of sin is, ye will not weary to hear them spoken unto.
These four Questions I shall touch upon as briefly as I can, and sure I am, these of you, whose plighted anchor pardon of since is, you will not weary to hear them spoken unto.
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It's a Question how that can be, seing these two are inseparable, it's (as we say) propitum quarto modo, an essential property of sin, that it draws under guilt,
It's a Question how that can be, sing these two Are inseparable, it's (as we say) propitum quarto modo, an essential property of since, that it draws under guilt,
hence, if we consider guilt in it self, it is inseparable from sin, there is no pardon that God gives unto the sinner, that takes away the desert that sin hath in it self of the wrath of God.
hence, if we Consider guilt in it self, it is inseparable from since, there is no pardon that God gives unto the sinner, that Takes away the desert that since hath in it self of the wrath of God.
But if we consider guilt, as it results upon the person sinning, and brings him under the lash of God's displeasure, in that respect, guilt may be separat from sin.
But if we Consider guilt, as it results upon the person sinning, and brings him under the lash of God's displeasure, in that respect, guilt may be separate from since.
Sin hath that evil with it, that it deserves wrath, but a free pardon Suspends that ill deserving, that it doth not take effect against a sinner that is fled to Jesus Christ:
since hath that evil with it, that it deserves wrath, but a free pardon Suspends that ill deserving, that it does not take Effect against a sinner that is fled to jesus christ:
and assaying to close with pardon, when they look to the dreadful Rod of Iron, that they know their sins deserve, they cannot get pardon of sin closed with.
and assaying to close with pardon, when they look to the dreadful Rod of Iron, that they know their Sins deserve, they cannot get pardon of since closed with.
but in this case, we would distinguish betwixt what we deserve, and the execution of it, a pardoned Sinner would remember, that it commends Gods free Grace in pardoning Sin, that whatever his ill-deserving be, he will not get that which he deserves, God will not give him according to his deserving.
but in this case, we would distinguish betwixt what we deserve, and the execution of it, a pardoned Sinner would Remember, that it commends God's free Grace in pardoning since, that whatever his Ill-deserving be, he will not get that which he deserves, God will not give him according to his deserving.
when they are fled unto Christ for pardon, they may have many a sad thought about the pollution and desert of Sin. The tender walker will, no doubt say, I am a vile body, I have that which deserves everlasting wrath,
when they Are fled unto christ for pardon, they may have many a sad Thought about the pollution and desert of Sin. The tender walker will, no doubt say, I am a vile body, I have that which deserves everlasting wrath,
Because that may be ground of many doubts about this matter, touching the pardon of sin, I shall desire you to take notice of some Scriptural expressions, that are very full and satisfactory for pardon, notwithstanding of the pollution of sin, and the desert of sin;
Because that may be ground of many doubts about this matter, touching the pardon of since, I shall desire you to take notice of Some Scriptural expressions, that Are very full and satisfactory for pardon, notwithstanding of the pollution of since, and the desert of since;
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And 1. The Scripture tells, that pardoned sin is a blotted out sin, Psal 51.9. Blot out all mine iniquities: and Isai. 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins.
And 1. The Scripture tells, that pardoned since is a blotted out since, Psalm 51.9. Blot out all mine iniquities: and Isaiah 44.22. I have blotted out as a thick cloud thy transgressions, and as a cloud thy Sins.
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Therefore the Scripture goes a further length in the pardon of sin, and tells that pardoned sin is not only blotted out, that it cannot be gotten read,
Therefore the Scripture Goes a further length in the pardon of since, and tells that pardoned since is not only blotted out, that it cannot be got read,
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but it is c•vered and hid out of Gods sight, Psal. 32.1. Ble•st is the man whose transgression is forgiven, whose sin is covered. Numb. 23.21. He hath not beheld iniquity in Jacob, nor hath be seen perversness in Israel.
but it is c•vered and hid out of God's sighed, Psalm 32.1. Ble•st is the man whose Transgression is forgiven, whose since is covered. Numb. 23.21. He hath not beheld iniquity in Jacob, nor hath be seen perverseness in Israel.
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therefore pardoned sin is said to be so covered, that (as it is Mic. 7.19.) it is said to be cast not in the shallow places, but in the depths of the sea:
Therefore pardoned since is said to be so covered, that (as it is Mic. 7.19.) it is said to be cast not in the shallow places, but in the depths of the sea:
So that the pardon of sin, covers sin, takes it out of Gods sight, and puts it in the depths of the Sea, that though it be sought for, it shall not be found. But 3ly.
So that the pardon of since, covers since, Takes it out of God's sighed, and puts it in the depths of the Sea, that though it be sought for, it shall not be found. But 3ly.
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therefore the Scripture gives a further account of the fulness of pardon, that it hides God's Face from it; as David prays, Psal. 51.9. Hide thy face from my sins;
Therefore the Scripture gives a further account of the fullness of pardon, that it hides God's Face from it; as David prays, Psalm 51.9. Hide thy face from my Sins;
and temptations may be ready to use, and say, that though in the sense that I have been speaking of, pardoned sins be blotted out, covered, put out of sight, passed by,
and temptations may be ready to use, and say, that though in the sense that I have been speaking of, pardoned Sins be blotted out, covered, put out of sighed, passed by,
and tells us, that pardoned iniquities are not remembred. Isai 43.25. I even I am he that blotteth out thy transgressions for mi•e own sake and will not remember thy sins; and Jer. 31.34.
and tells us, that pardoned iniquities Are not remembered. Isaiah 43.25. I even I am he that blots out thy transgressions for mi•e own sake and will not Remember thy Sins; and Jer. 31.34.
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and lying near thy Conscience, but the Scripture tells us, that it is otherways with thee than thou apprehends, Psal. 103.12. So far as the east is from the west, so far hath he removed our transgressions from us;
and lying near thy Conscience, but the Scripture tells us, that it is otherways with thee than thou apprehends, Psalm 103.12. So Far as the east is from the west, so Far hath he removed our transgressions from us;
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But the Scripture tells thee, thou art happy, and ought to thank God through Christ, Rora. 7.24, 25. Thou mayest be drooping, notwithstanding thou art fled unto Christ for pardon;
But the Scripture tells thee, thou art happy, and ought to thank God through christ, Rora. 7.24, 25. Thou Mayest be drooping, notwithstanding thou art fled unto christ for pardon;
but if thou read the pardon of sin rightly, thou may say as Isai. 33.24. The inhabitant shall not say, I am sick, why? the people that dwell therein shall be forgiven their iniquity;
but if thou read the pardon of since rightly, thou may say as Isaiah 33.24. The inhabitant shall not say, I am sick, why? the people that dwell therein shall be forgiven their iniquity;
when thou brought thy people out of Egypt? But as for me, I will say, Who is a God like thee in pardoning sin? Thus if we take the Scripture-verdict of pardon of sin,
when thou brought thy people out of Egypt? But as for me, I will say, Who is a God like thee in pardoning since? Thus if we take the Scripture-verdict of pardon of since,
and improve it, to the quickning of us to run and secure pardon in the right method (whereof we may hear) we should find, that we have here a Treasure hid in this Field, Christ, a pardoner of iniquity, lying in the bosom of this mercy.
and improve it, to the quickening of us to run and secure pardon in the right method (whereof we may hear) we should find, that we have Here a Treasure hid in this Field, christ, a pardoner of iniquity, lying in the bosom of this mercy.
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and the Resolution was, that however guilt in it self, or (as the Learned call it) The potential guilt, the guilt of sin in it self, be not taken away by pardon;
and the Resolution was, that however guilt in it self, or (as the Learned call it) The potential guilt, the guilt of since in it self, be not taken away by pardon;
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whether we consider pardon as it is to be looked on in respect of God? or how it stands with the pardoned man? And now without further repetition, I shall go on with the rest of the Cases, tending to clear the nature of the remission of sin. A 2d.
whither we Consider pardon as it is to be looked on in respect of God? or how it Stands with the pardoned man? And now without further repetition, I shall go on with the rest of the Cases, tending to clear the nature of the remission of since. A 2d.
Question in order, is, since pardon frees the pardoned man from obligation to punishment, Whether is this to be held, that no justified or pardoned person can fall under any punishment,
Question in order, is, since pardon frees the pardoned man from obligation to punishment, Whither is this to be held, that no justified or pardoned person can fallen under any punishment,
so as not only he may chasten (which we grant) but as he reserves a punishment by way of satisfaction for sin, to be undergone by the pardoned sinner:
so as not only he may chasten (which we grant) but as he reserves a punishment by Way of satisfaction for since, to be undergone by the pardoned sinner:
for venial sins, which they say deserves not eternal punishment, but temporal, all that temporal punishment they will have the pardoned man to sustain it.
for venial Sins, which they say deserves not Eternal punishment, but temporal, all that temporal punishment they will have the pardoned man to sustain it.
though we should but touch on it, and therefore passing that groundless distinction of mortal and venial sins, ye shall notice these five anent that their Doctrine:
though we should but touch on it, and Therefore passing that groundless distinction of Mortal and venial Sins, you shall notice these five anent that their Doctrine:
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and Luxury, which (as I told you the last day) Caesar Borgia the Son of Alexander the sixth, makes to appear, who while he had lost 100000 — at the Dice, past it in a sport, saying, These are the sins of the Germans, meaning, that thereby they had purchased remission of Sins; for here the policy lies.
and Luxury, which (as I told you the last day) Caesar Borgia the Son of Alexander the sixth, makes to appear, who while he had lost 100000 — At the Dice, passed it in a sport, saying, These Are the Sins of the Germanes, meaning, that thereby they had purchased remission of Sins; for Here the policy lies.
so in this particular of Pennances and Indulgences, used by the antient Church, who while they were a distinct Society, were very strict and severe in requiring publick Pennance and Satisfaction for Scandals, some they held many years in making their Repentance, some they held all their life:
so in this particular of Penances and Indulgences, used by the ancient Church, who while they were a distinct Society, were very strict and severe in requiring public Penance and Satisfaction for Scandals, Some they held many Years in making their Repentance, Some they held all their life:
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and they, with other great Ones were too thin-skin'd, and would not submit to Discipline, the Church did degenerat from their strictness, and shortned their Indulgences;
and they, with other great Ones were too thin-skined, and would not submit to Discipline, the Church did degenerate from their strictness, and shortened their Indulgences;
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A 3d thing to be considered in that their Doctrine, which is very unhansom for them to maintain, these Pennances which they call satisfaction, what are they? They are their Fastings, their Ave Marias, and Pater-nosters, their Pilgrimages and Peregrinations, their Charity to the poor,
A 3d thing to be considered in that their Doctrine, which is very unhandsome for them to maintain, these Penances which they call satisfaction, what Are they? They Are their Fastings, their Have Marias, and Paternosters, their Pilgrimages and Peregrinations, their Charity to the poor,
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how can they be satisfaction for sin? for will God be satisfied with that which he doth not require? Who required these things at your hand? If they be Commanded Duties,
how can they be satisfaction for since? for will God be satisfied with that which he does not require? Who required these things At your hand? If they be Commanded Duties,
And a 4th Word I say to that their Doctrine, is this, That to admit of satisfaction for sin, either as to temporal or eternal punishment for it, is a blasphemous imputation on Christ's Satisfaction,
And a 4th Word I say to that their Doctrine, is this, That to admit of satisfaction for since, either as to temporal or Eternal punishment for it, is a blasphemous imputation on Christ's Satisfaction,
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as if any thing needed to be added to the Ocean of his Merit, who hath satisfied the Justice of God, both as to the Temporal and Eternal Curse, due to his own Elect for their sins.
as if any thing needed to be added to the Ocean of his Merit, who hath satisfied the justice of God, both as to the Temporal and Eternal Curse, due to his own Elect for their Sins.
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Now to say, God remits the guilt, and retains the punishment of sin, it is to say, that he remits and retains, that he pardons and doth not pardon, that he takes away actual ordination to punishment, that he craves the debt which he hath forgiven.
Now to say, God remits the guilt, and retains the punishment of since, it is to say, that he remits and retains, that he Pardons and does not pardon, that he Takes away actual ordination to punishment, that he craves the debt which he hath forgiven.
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Upon the other hand, the Antinomians run on another extream, and say, that pardoned, justified persons fall not so much as under chastisement, let be a proper punishment for sin:
Upon the other hand, the Antinomians run on Another extreme, and say, that pardoned, justified Persons fallen not so much as under chastisement, let be a proper punishment for since:
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The truths that are to be granted, may be reduced to these four words. 1. That justified persons never meet with condemnation, what temporal lots soever they meet with,
The truths that Are to be granted, may be reduced to these four words. 1. That justified Persons never meet with condemnation, what temporal lots soever they meet with,
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and though they be not secured against the cross, yet they are secured from condemnation. 2. That a pardoned and justified child of God, doth never come under the wrath of God,
and though they be not secured against the cross, yet they Are secured from condemnation. 2. That a pardoned and justified child of God, does never come under the wrath of God,
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and to be humbled for their sin, to mortifie sin, to caution them against sin for the future. 4. That many trials and afflictions come on pardoned sinners, wherein God doth not pursue them for sin,
and to be humbled for their since, to mortify since, to caution them against since for the future. 4. That many trials and afflictions come on pardoned Sinners, wherein God does not pursue them for since,
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and it is a shrewd evidence, that that affliction is not blessed of God, that is not well Varnished with sense of sin. But 2ly. Not only is sin the in-let to all afflictions, but even godly persons pardoned of sin, may be under affliction upon the account of sin;
and it is a shrewd evidence, that that affliction is not blessed of God, that is not well Varnished with sense of since. But 2ly. Not only is since the inlet to all afflictions, but even godly Persons pardoned of since, may be under affliction upon the account of since;
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and godly women must have pain in child-bearing, as well as others, but godly pardoned persons may come under peculiar afflictions upon the account of sin,
and godly women must have pain in childbearing, as well as Others, but godly pardoned Persons may come under peculiar afflictions upon the account of since,
and that either before sin is committed, or after sin is committed; Before sin be committed, godly men may come under affliction upon the account of sin.
and that either before since is committed, or After since is committed; Before since be committed, godly men may come under affliction upon the account of since.
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How many afflictions got godly men upon the account of their corrupt dispositions to prevent sin, to withdraw them from their purpose, to hide pride from man, to keep back his soul from the pit,
How many afflictions god godly men upon the account of their corrupt dispositions to prevent since, to withdraw them from their purpose, to hide pride from man, to keep back his soul from the pit,
and his life from perishing by the sword? Job 33.17, 18. How many are such hard Rocks, that they must have hard Wedges to rent them? How many are so prone to wandering, that were not their way hedged up with thorns,
and his life from perishing by the sword? Job 33.17, 18. How many Are such hard Rocks, that they must have hard Wedges to rend them? How many Are so prove to wandering, that were not their Way hedged up with thorns,
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but to shake him out of his secure posture, and to set him to his feet, to the exercise of repentance and humiliation, he will send a rod, that he may hear the voice thereof,
but to shake him out of his secure posture, and to Set him to his feet, to the exercise of Repentance and humiliation, he will send a rod, that he may hear the voice thereof,
We suppose the Corinthians were godly men, and pardoned for the abuse of the Lords Supper, yet 1 Cor. 11.30. For this cause many are weak and sickly among you, and many sleep.
We suppose the Corinthians were godly men, and pardoned for the abuse of the lords Supper, yet 1 Cor. 11.30. For this cause many Are weak and sickly among you, and many sleep.
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Partly he doth this upon the account of sins remitted, that even the Saints who are pardoned may see yet more the bitterness of their folly and wandering.
Partly he does this upon the account of Sins remitted, that even the Saints who Are pardoned may see yet more the bitterness of their folly and wandering.
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The Lord looketh not upon it as a sufficient discovery of sin, and the evil thereof, that a child of God may win to in repentance antecedent to pardon,
The Lord looks not upon it as a sufficient discovery of since, and the evil thereof, that a child of God may win to in Repentance antecedent to pardon,
And further, this will follow upon it, that God by afflicting the pardoned sinner, invites him to mortifie sin daily that he may not fall in the like sin again.
And further, this will follow upon it, that God by afflicting the pardoned sinner, invites him to mortify since daily that he may not fallen in the like since again.
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Yea, and further, when he afflicts the sinner, with an eye to sin that is pardoned, he invites the sinner to more and more thankfulness to him for the pardoning of it,
Yea, and further, when he afflicts the sinner, with an eye to since that is pardoned, he invites the sinner to more and more thankfulness to him for the pardoning of it,
These are some of the blessed ends, why the Lord with an eye to pardoned sin, is pleased to let out afflictions and chastisements upon justified persons;
These Are Some of the blessed ends, why the Lord with an eye to pardoned since, is pleased to let out afflictions and chastisements upon justified Persons;
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and who hath appointed it, Mic. 6.9. Ye have heard, that all afflictions comes in by the door of sin, and therefore it's a sweet study under afflictions, to be sensible of sin.
and who hath appointed it, Mic. 6.9. You have herd, that all afflictions comes in by the door of since, and Therefore it's a sweet study under afflictions, to be sensible of since.
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and the bitterness that follows sin, to caution them for the future against relapsing in sin, to stir them up to mortifie sin &c. These are better Lessons than the dreams of Antinomians, that God hath no respect to the sins of his children when he afflicts them.
and the bitterness that follows since, to caution them for the future against relapsing in since, to stir them up to mortify since etc. These Are better Lessons than the dreams of Antinomians, that God hath no respect to the Sins of his children when he afflicts them.
And yet I shall add a third word more for Caution against their error, that is, That Gods afflicting of Saints with an eye to sin, doth not at all clash with that which they assert, that the afflictions of the godly are for the trial of their faith.
And yet I shall add a third word more for Caution against their error, that is, That God's afflicting of Saints with an eye to since, does not At all clash with that which they assert, that the afflictions of the godly Are for the trial of their faith.
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That which is pardoned (to which I have spoken) the Text tells, that it is iniquity, there is forgivenness with thee of these iniquities, which if tho• mark, who can stand? The Author of this benefit of pardon, is expresly held out in the Text, There is forgivenness with thee;
That which is pardoned (to which I have spoken) the Text tells, that it is iniquity, there is Forgiveness with thee of these iniquities, which if tho• mark, who can stand? The Author of this benefit of pardon, is expressly held out in the Text, There is Forgiveness with thee;
Now concerning this, having cleared negatively, what it is not, I told you particularly, that pardon takes not away the filth and beeing of sin, but the guilt of sin.
Now Concerning this, having cleared negatively, what it is not, I told you particularly, that pardon Takes not away the filth and being of since, but the guilt of since.
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that although the filth of sin, and the inherent desert of sin remain, yet pardon is a real security to the pardoned sinner. 2. Another case or Question which I spoke unto, was, that seing pardon frees the pardoned man from obligation to punishment,
that although the filth of since, and the inherent desert of since remain, yet pardon is a real security to the pardoned sinner. 2. another case or Question which I spoke unto, was, that sing pardon frees the pardoned man from obligation to punishment,
and there, not to resume what I spoke unto you the last afternoon, I gave you some grounds of refutation of the Popish Doctrine, who will have the fault or guilt remitted when the punishment is retained;
and there, not to resume what I spoke unto you the last afternoon, I gave you Some grounds of refutation of the Popish Doctrine, who will have the fault or guilt remitted when the punishment is retained;
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partly to prevent sin, partly to rouse him up to repentance when he hath sinned, partly to set sinners to their feet, that they may be rightly affected with sin when it is pardoned,
partly to prevent since, partly to rouse him up to Repentance when he hath sinned, partly to Set Sinners to their feet, that they may be rightly affected with since when it is pardoned,
There remains yet other two Questions or Cases to be cleared, anen• the nature of remission of sin, to which I shall now briefly speak, as the Lord will give.
There remains yet other two Questions or Cases to be cleared, anen• the nature of remission of since, to which I shall now briefly speak, as the Lord will give.
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The general Answer to this is, that pardon, and Gods intimation of pardon to the Conscience, are not to be confounded. The Apostle 1 Cor. 2.12. gives a general rule concerning all supernatural gifts, that when we have received these things freely of God, we must receive the spirit which is of God, that we may know the things that are freely given to us of God.
The general Answer to this is, that pardon, and God's intimation of pardon to the Conscience, Are not to be confounded. The Apostle 1 Cor. 2.12. gives a general Rule Concerning all supernatural Gifts, that when we have received these things freely of God, we must receive the Spirit which is of God, that we may know the things that Are freely given to us of God.
and this hath place particularly in the matter of pardon of sin, for the pardon of sin is a sentence already past in the Word of God, in favours of all believers and penitents in Christ,
and this hath place particularly in the matter of pardon of since, for the pardon of since is a sentence already passed in the Word of God, in favours of all believers and penitents in christ,
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The intimation of pardon was suspended and kept up. And hence is that which I named before, Mat. 9.2. Son, be of good chear, thy sins are forgiven thee.
The intimation of pardon was suspended and kept up. And hence is that which I nam before, Mathew 9.2. Son, be of good cheer, thy Sins Are forgiven thee.
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and to seek and feed upon the consolation that depends upon pardon promised and pronounced therein, that by following his method by faith, they may come to sensible intimation of pardon. 2. The Lord may keep up the sensible intimation of pardon from the penitent and pardoned man, that he may learn him to look upon pardon not as a necessary result and effect of his repentance,
and to seek and feed upon the consolation that depends upon pardon promised and pronounced therein, that by following his method by faith, they may come to sensible intimation of pardon. 2. The Lord may keep up the sensible intimation of pardon from the penitent and pardoned man, that he may Learn him to look upon pardon not as a necessary result and Effect of his Repentance,
as to the sense of Pardon, or the intimation of it, that he may let them see, that when he is provocked by their sinning, it is not so easie to recover themselves, and get into his favour;
as to the sense of Pardon, or the intimation of it, that he may let them see, that when he is provoked by their sinning, it is not so easy to recover themselves, and get into his favour;
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for this among other ends, that he may be fit for sympathy with others, that may come in the like case with himself, he may cause his reconciled people feel the bitterness of departing from him,
for this among other ends, that he may be fit for Sympathy with Others, that may come in the like case with himself, he may cause his reconciled people feel the bitterness of departing from him,
as to the intimation of pardon, that they may bear burden with others that come to be in their case. 5. The Lord keeps up the intimation of pardon from them, that he may set them on work to repent more, that they may search out sin more,
as to the intimation of pardon, that they may bear burden with Others that come to be in their case. 5. The Lord keeps up the intimation of pardon from them, that he may Set them on work to Repent more, that they may search out since more,
These reasons of suspending the intimation of pardon, even where pardon is really past, were they well pondered by us, we might get a better account of our pardon,
These Reasons of suspending the intimation of pardon, even where pardon is really passed, were they well pondered by us, we might get a better account of our pardon,
yet can find no warmness or sweetness, through gripping to the Promise of pardon, thou finds nothing like that, Son, or daughter, be of good chear, thy sins are forgiven thee:
yet can find no warmness or sweetness, through gripping to the Promise of pardon, thou finds nothing like that, Son, or daughter, be of good cheer, thy Sins Are forgiven thee:
For such, I say, as thou art, I offer these four words of Direction: 1. I would have such persons looking upon it as a mercy, that they are not deluded as to the matter of their pardon,
For such, I say, as thou art, I offer these four words of Direction: 1. I would have such Persons looking upon it as a mercy, that they Are not deluded as to the matter of their pardon,
and therefore thou that are keeped in exercise about the intimation of pardon, ought to bless God that thou art not in the error of these self-deluders. 2. I would recommend to such, that they would justifie God whatever he do;
and Therefore thou that Are keeped in exercise about the intimation of pardon, ought to bless God that thou art not in the error of these self-deluders. 2. I would recommend to such, that they would justify God whatever he do;
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if thou fall a carping and quarrelling, that will not shorten thy distress, it may well provock God to hide his Face yet more, till thou learn to justifie him. 3. I would recommend to them that are about the Means using for pardon,
if thou fallen a carping and quarreling, that will not shorten thy distress, it may well provoke God to hide his Face yet more, till thou Learn to justify him. 3. I would recommend to them that Are about the Means using for pardon,
many beguile themselves with a ruing for sin, and never repent sin. 2. They would look if their repentance be universal for all sin, which is another mark of sincere repentance, see that thou be not seeming to rue over one sin,
many beguile themselves with a ruing for since, and never Repent since. 2. They would look if their Repentance be universal for all since, which is Another mark of sincere Repentance, see that thou be not seeming to rue over one since,
while thou art hugging another in thy bosom. 3. They would labour to have their repentance deep and through, I mean not to recommend to any a trade of discouragement,
while thou art hugging Another in thy bosom. 3. They would labour to have their Repentance deep and through, I mean not to recommend to any a trade of discouragement,
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but any who reads in what plight David was, Psal. 32. Psal. 38 Psal. 51. They will readily find, that the repentance of the generality is not through.
but any who reads in what plighted David was, Psalm 32. Psalm 38 Psalm 51. They will readily find, that the Repentance of the generality is not through.
There is a word to this purpose, Isai. 50 10. who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light;
There is a word to this purpose, Isaiah 50 10. who is there among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light;
In this case, Faith closing with the promise of pardon, must be stuck by, and to help you to stick by Faith in such an exigent, I would have you considering partly, that many a Pardon is past in Heaven, whereof the sensible sinner wants the comfort. 2. When Faith is the exercise that thou hast no will to make use of, I would have thee to consider, that it is a notable refutation of temptation, to go and mourn over thy Atheism and Unbelief,
In this case, Faith closing with the promise of pardon, must be stuck by, and to help you to stick by Faith in such an exigent, I would have you considering partly, that many a Pardon is passed in Heaven, whereof the sensible sinner Wants the Comfort. 2. When Faith is the exercise that thou hast no will to make use of, I would have thee to Consider, that it is a notable refutation of temptation, to go and mourn over thy Atheism and Unbelief,
Now to come to the Fourth, or last Case or Question, I proposed to be spoken to, Whether pardon of sin be a revocable, or irrevocable sentence? That is,
Now to come to the Fourth, or last Case or Question, I proposed to be spoken to, Whither pardon of since be a revocable, or irrevocable sentence? That is,
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It is to no purpose here to trouble you with the differences betwixt the Cannonists, and the School-men, betwixt Gratian and his Glossator in this matter.
It is to no purpose Here to trouble you with the differences betwixt the Cannonists, and the Schoolmen, betwixt Gratian and his Glossator in this matter.
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And 1. It is to be granted, and experience witnesseth it, that in the case of new guilt, Satan by temptation may be ready to cast all loose, to call in question all former pardons,
And 1. It is to be granted, and experience Witnesseth it, that in the case of new guilt, Satan by temptation may be ready to cast all lose, to call in question all former Pardons,
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though it be clogged with a mistake, their pardon may fall under debate, as we may see in David and Job; in David, Psal. 15.7. Who prays that God would not remember the sins of his youth: and in Job 13.26. Whose temptation is, Thou writest bitter things against me, and makest me to possess the sins of my youth.
though it be clogged with a mistake, their pardon may fallen under debate, as we may see in David and Job; in David, Psalm 15.7. Who prays that God would not Remember the Sins of his youth: and in Job 13.26. Whose temptation is, Thou Writer bitter things against me, and Makest me to possess the Sins of my youth.
and partly, that the sinner may thereby be excited to vomit up by repentance his new contracted guilt, all terrors for former guilt recurring, he may not dally therewith any more;
and partly, that the sinner may thereby be excited to vomit up by Repentance his new contracted guilt, all terrors for former guilt recurring, he may not dally therewith any more;
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and partly he calls former guilt to remembrance, that he may make the sinner afraid to be adding to that Accompt. 3. This is a thing to be yielded to, that is, That however it stand with a man as to the pardon of bygone sin,
and partly he calls former guilt to remembrance, that he may make the sinner afraid to be adding to that Account. 3. This is a thing to be yielded to, that is, That however it stand with a man as to the pardon of bygone since,
but sure he is blessing himself with a false comfort in his right hand. 4. This must be granted, that as the School-men say, That sins that are pardoned do recur upon the commission of new guilt, not formally considered as in themselves;
but sure he is blessing himself with a false Comfort in his right hand. 4. This must be granted, that as the Schoolmen say, That Sins that Are pardoned do recur upon the commission of new guilt, not formally considered as in themselves;
that is, though formerly pardoned sins return not upon the Delinquent, yet there is so much of ingratitude to God in new contracted guilt, that in some respect the sinner may be accounted no less guilty,
that is, though formerly pardoned Sins return not upon the Delinquent, yet there is so much of ingratitude to God in new contracted guilt, that in Some respect the sinner may be accounted no less guilty,
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As for these Scriptures the Cannonists and Lutherians urge, as Ezek. 18.24, 26. That when a righteous man turneth away from his righteousness and commits iniquity,
As for these Scriptures the Cannonists and Lutherans urge, as Ezekiel 18.24, 26. That when a righteous man turns away from his righteousness and commits iniquity,
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Or if it speak of true righteousness in the pardoned man, it holds only by way of supposition, That if the righteous man should fall away, his righteousness should not be mentioned;
Or if it speak of true righteousness in the pardoned man, it holds only by Way of supposition, That if the righteous man should fallen away, his righteousness should not be mentioned;
From this that I have been speaking about the irrevocableness of pardon, there is some Uses that I intended to have spoken to, which I shall name and close;
From this that I have been speaking about the irrevocableness of pardon, there is Some Uses that I intended to have spoken to, which I shall name and close;
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one is, That as they who have been pardoned, and can reflect how much they have been humbled for particular sins before they attained to pardon, they would walk tenderly for fear of wakening old sores,
one is, That as they who have been pardoned, and can reflect how much they have been humbled for particular Sins before they attained to pardon, they would walk tenderly for Fear of wakening old sores,
the sensible man in that case should not question former pardon, though readily there is some unpardoned sin, where these bygone compts are back-speared, that should be sought out and mourned for;
the sensible man in that case should not question former pardon, though readily there is Some unpardoned since, where these bygone compts Are back-speared, that should be sought out and mourned for;
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yet all are not to be looked on as unpardoned, but as beacons and warnings, to make Conscience of repentance for unpardoned sin, that we may get that breach semented,
yet all Are not to be looked on as unpardoned, but as beacons and Warnings, to make Conscience of Repentance for unpardoned since, that we may get that breach semented,
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I Did in the forenoon put a close to the third and main Head of Doctrine, that is contained and included in this high and great Priviledge of the Remission of sins,
I Did in the forenoon put a close to the third and main Head of Doctrine, that is contained and included in this high and great Privilege of the Remission of Sins,
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and what ye heard upon it in the morning, amounts to this, That Pardon in the Court of Heaven, is a distinct thing from the intimation of that pardon in the Court of Conscience;
and what you herd upon it in the morning, amounts to this, That Pardon in the Court of Heaven, is a distinct thing from the intimation of that pardon in the Court of Conscience;
And consequently the Child of God that hath been at Christ the Remedy with any sin, he must not conceive that every sin that troubles him, especially upon his falling in new guilt, is unpardoned;
And consequently the Child of God that hath been At christ the Remedy with any since, he must not conceive that every since that Troubles him, especially upon his falling in new guilt, is unpardoned;
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yet they that know how much they are in Free Graces Debt for Pardon, would walk tenderly, that they open not these unripe Graves upon themselves, which will be much bitterness to them, especially when new guilt is made a prospect, where through to read old guilt, though it be pardoned.
yet they that know how much they Are in Free Graces Debt for Pardon, would walk tenderly, that they open not these unripe Graves upon themselves, which will be much bitterness to them, especially when new guilt is made a prospect, where through to read old guilt, though it be pardoned.
When he is abased with the sight and sense of sin, when he finds sin such a Debt, such a Burden, That if God mark iniquity, none can stand, he finds it then time, I say, to strick in for pardon.
When he is abased with the sighed and sense of since, when he finds since such a Debt, such a Burden, That if God mark iniquity, none can stand, he finds it then time, I say, to strick in for pardon.
But that I may speak a little more distinctly to this, which when I have done with, there will remain only the right method of application of Pardon to be spoken to, that will bring me on in the Text,
But that I may speak a little more distinctly to this, which when I have done with, there will remain only the right method of application of Pardon to be spoken to, that will bring me on in the Text,
3. If sins be pardoned in time, How is it said, Act. 30 19, 20. To be done at the day of Judgment? Repent ye therefore and be converted, that your sins may be blotted out,
3. If Sins be pardoned in time, How is it said, Act. 30 19, 20. To be done At the day of Judgement? repent you Therefore and be converted, that your Sins may be blotted out,
For the first of these Questions, the Antinomians make Justification and the Pardon of sin an imminent Act in God (as they call it) and they will have it past from all eternity,
For the First of these Questions, the Antinomians make Justification and the Pardon of since an imminent Act in God (as they call it) and they will have it passed from all eternity,
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and they assert, That all the Elect are actually pardoned from eternity, and the lowest that any of them come is, That they will have all the Elect pardoned,
and they assert, That all the Elect Are actually pardoned from eternity, and the lowest that any of them come is, That they will have all the Elect pardoned,
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and in this respect we shall not decline to say, that all the Elect are Justified and Pardoned in God's Decree, to whom known are all his works from the beginning of the world, Act. 15.18.
and in this respect we shall not decline to say, that all the Elect Are Justified and Pardoned in God's decree, to whom known Are all his works from the beginning of the world, Act. 15.18.
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2. As Pardon to the Elect is Decreed from all eternity, so it is purchased by Christ at his Death, for then, Col. 2.14. He blotted out the hand-writing of Ordinances that was against us, which was contrair to us, and took it out of the way, nailing it to his Cross:
2. As Pardon to the Elect is Decreed from all eternity, so it is purchased by christ At his Death, for then, Col. 2.14. He blotted out the handwriting of Ordinances that was against us, which was contrair to us, and took it out of the Way, nailing it to his Cross:
and in this sense we shall let it pass, that the Elect were justified in Christ their Head, at his Death, he took up that Song, Isai. 50.8. He is near that justifies me, who will contend with me, that we might sing it after him, Rom. 8.34.
and in this sense we shall let it pass, that the Elect were justified in christ their Head, At his Death, he took up that Song, Isaiah 50.8. He is near that Justifies me, who will contend with me, that we might sing it After him, Rom. 8.34.
and when he is an actual penitent, and has closed with Christ for pardon of sin, righteousness and Life, he may then look back with comfort on Gods Decree of Election, on Christ's purchase of pardon, on his being on Gods Heart,
and when he is an actual penitent, and has closed with christ for pardon of since, righteousness and Life, he may then look back with Comfort on God's decree of Election, on Christ's purchase of pardon, on his being on God's Heart,
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as the Antinomians say, but really even as others, and consequently they were not pardoned, nor reconciled before they were quickned more than the Pagans, Children of wrath.
as the Antinomians say, but really even as Others, and consequently they were not pardoned, nor reconciled before they were quickened more than the Pagans, Children of wrath.
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2. It is clear from the Tenor of the Scriptures, that they are not, nor cannot be justified and pardoned, till they be in Christ the second Adam, not in a decree,
2. It is clear from the Tenor of the Scriptures, that they Are not, nor cannot be justified and pardoned, till they be in christ the second Adam, not in a Decree,
or judicially as represented by Christ, but actually by Faith, for we are justified by faith, Rom. 5.7. and consequently by Faith we are pardoned, which is a Branch of Justification;
or judicially as represented by christ, but actually by Faith, for we Are justified by faith, Rom. 5.7. and consequently by Faith we Are pardoned, which is a Branch of Justification;
now men are in Christ by Faith, not from eternity, but in time, and on that account, Rom. 16.7. Paul tells of some of his kinsmen that were in Christ before him, and consequently were not actually pardoned till they were in him by Faith.
now men Are in christ by Faith, not from eternity, but in time, and on that account, Rom. 16.7. Paul tells of Some of his kinsmen that were in christ before him, and consequently were not actually pardoned till they were in him by Faith.
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The expressions of some orthodox Divines run this way, that Justification being an indivisible instantaneous act, all the sins of the justified, past, present,
The expressions of Some orthodox Divines run this Way, that Justification being an indivisible instantaneous act, all the Sins of the justified, past, present,
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In the clearing of this, a general truth is to be granted, that when a man is once justified, no sin that he falls in after Justification shall eventually condemn him;
In the clearing of this, a general truth is to be granted, that when a man is once justified, no since that he falls in After Justification shall eventually condemn him;
partly the purchase of Christ, that he will lose none that are given to him; and partly the sure state of the justified man, that as it is Rom. 8.30. Whom he justifies, them he also glorifies;
partly the purchase of christ, that he will loose none that Are given to him; and partly the sure state of the justified man, that as it is Rom. 8.30. Whom he Justifies, them he also Glorifies;
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But more particularly, in speaking of Justification, and the pardon of sin, ye shall in the taking of it up, go along with me in these four or five steps.
But more particularly, in speaking of Justification, and the pardon of since, you shall in the taking of it up, go along with me in these four or five steps.
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but all his sins past and present, all the debt wherewith he can be charged in that day when he closes with Christ, are blotted out and pardoned, no more to be remembred;
but all his Sins past and present, all the debt wherewith he can be charged in that day when he closes with christ, Are blotted out and pardoned, no more to be remembered;
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and his pardon is this, when he grips by faith to Christ, and thorow Christ to the promise of pardon holden forth in the Gospel, his pardon is a pronounced sentence in the Word,
and his pardon is this, when he grips by faith to christ, and thorough christ to the promise of pardon held forth in the Gospel, his pardon is a pronounced sentence in the Word,
therefore a justified man, beside the reconciliation of his person, and the pardon of his sins he is under for the time, he hath a right to that open fountain opened in the house of David for sin and for uncleanness, Zech. 13.1.
Therefore a justified man, beside the reconciliation of his person, and the pardon of his Sins he is under for the time, he hath a right to that open fountain opened in the house of David for since and for uncleanness, Zechariah 13.1.
as he contracts pollution, and that's another priviledge the justified man hath, that he hath a fountain to go to upon his repentance, and wash and be clean.
as he contracts pollution, and that's Another privilege the justified man hath, that he hath a fountain to go to upon his Repentance, and wash and be clean.
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It's true (as the learned speak) Justification is an indivisible instantaneous act, without succession (as they call it) as to the state of the justified mans person,
It's true (as the learned speak) Justification is an indivisible instantaneous act, without succession (as they call it) as to the state of the justified men person,
but yet as to the pardon of daily sins, as it is said in the Confession of Faith, Chap. 11. Sect. 5. God doth continue to forgive the sins of these that are justified;
but yet as to the pardon of daily Sins, as it is said in the Confessi of Faith, Chap. 11. Sect. 5. God does continue to forgive the Sins of these that Are justified;
and passing that Argument, Mat. 6.12. where, because we are daily sinning, we are bidden seek daily pardon and forgivenness, as we forgive others, ye shall consider these three things, to make it out, That sins to come are not actually pardoned in Justification.
and passing that Argument, Mathew 6.12. where, Because we Are daily sinning, we Are bidden seek daily pardon and Forgiveness, as we forgive Others, you shall Consider these three things, to make it out, That Sins to come Are not actually pardoned in Justification.
Hence when the Scripture speaks of pardon of sins, it speaks of these sins as committed, Ezek. 18.22. All his transgressions that he hath done shall not be mentioned: And Jer. 33.8.
Hence when the Scripture speaks of pardon of Sins, it speaks of these Sins as committed, Ezekiel 18.22. All his transgressions that he hath done shall not be mentioned: And Jer. 33.8.
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Nay, the very names given to the pardon of sin, as when it is called, the blotting out of sin, the putting of it out of his sight, the casting of it in the depth of the Sea, the remembring of it no more, &c. All these,
Nay, the very names given to the pardon of since, as when it is called, the blotting out of since, the putting of it out of his sighed, the casting of it in the depth of the Sea, the remembering of it no more, etc. All these,
it's fair enough if the delinquent get pardon when he hath committed a crime, and consequently, God pardons no sins, till they be committed, to justified persons.
it's fair enough if the delinquent get pardon when he hath committed a crime, and consequently, God Pardons no Sins, till they be committed, to justified Persons.
And this hath a practical Use, (which I but touch upon, because the great Practical Use of all is but coming) That justified folk that are at peace with God,
And this hath a practical Use, (which I but touch upon, Because the great Practical Use of all is but coming) That justified folk that Are At peace with God,
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And to encourage you to this, another word results on this, That ye may help your selves to repent for particular failings, ye would hold a fast grip of your reconciled state;
And to encourage you to this, Another word results on this, That you may help your selves to Repent for particular failings, you would hold a fast grip of your reconciled state;
I find not only among the Schoolmen, but our reformed Divines, a Question agitat ▪ Whether our sins will be ripped up in the Day of Judgment? A question needlesly stated;
I find not only among the Schoolmen, but our reformed Divines, a Question agitat ▪ Whither our Sins will be ripped up in the Day of Judgement? A question needlessly stated;
having now spoken at some length to that which is more Doctrinal in it; (this day I purpose (the Lord assisting) to fall upon that which is more particular:
having now spoken At Some length to that which is more Doctrinal in it; (this day I purpose (the Lord assisting) to fallen upon that which is more particular:
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and the last day in the afternoon, I came in the fourth place to speak of the time when pardon of sin is conferred, where ye heard, that neither are the sins of the Elect actually pardoned from eternity,
and the last day in the afternoon, I Come in the fourth place to speak of the time when pardon of since is conferred, where you herd, that neither Are the Sins of the Elect actually pardoned from eternity,
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That is, How pardon of sin is conferred in Time, since the Apostle, Acts 3.19, 20, Tells of a blotting out of sins to penitents, when the times of refreshing shall come from the presence of the Lord,
That is, How pardon of since is conferred in Time, since the Apostle, Acts 3.19, 20, Tells of a blotting out of Sins to penitents, when the times of refreshing shall come from the presence of the Lord,
nor any such thing remain, Ephes. 5.27. There shall no scar be left of these wounds, that sin hath made, which the pardoned sinner may bear about with him while he is here.
nor any such thing remain, Ephesians 5.27. There shall no scar be left of these wounds, that since hath made, which the pardoned sinner may bear about with him while he is Here.
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they will then sin no more, nor be in hazard of sinning, and will have no more need of the open Fountain, whereunto the pardoned man while he is here, must continually resort with his foul feet to get them washen.
they will then sin no more, nor be in hazard of sinning, and will have no more need of the open Fountain, whereunto the pardoned man while he is Here, must continually resort with his foul feet to get them washen.
and the Court of the Conscience, will say both one thing, and there will not be a demur in the one, about what is past in the other, as now often there is.
and the Court of the Conscience, will say both one thing, and there will not be a demur in the one, about what is passed in the other, as now often there is.
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And 4. Though sin be pardoned, yet the effects and consequences of pardon, are not at all times let out on the pardoned man here, he may be not only keeped under Desertion,
And 4. Though since be pardoned, yet the effects and consequences of pardon, Are not At all times let out on the pardoned man Here, he may be not only keeped under Desertion,
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but he may be under Chastisement on several accounts, (as I cleared to you before) though he may say (as the Apostle John speaks, 1 Joh. 3.2.) Now we are the sons of God, but he must add, it doth not yet appear what we shall be;
but he may be under Chastisement on several accounts, (as I cleared to you before) though he may say (as the Apostle John speaks, 1 John 3.2.) Now we Are the Sons of God, but he must add, it does not yet appear what we shall be;
and these stripes that here were necessary for the back of fools, shall cease, and his pardon shall be written in that blessed Sentence, Enter thou into the joy of thy Lord.
and these stripes that Here were necessary for the back of Fools, shall cease, and his pardon shall be written in that blessed Sentence, Enter thou into the joy of thy Lord.
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what it is to have pardon for sin? Thou that gets a pardon here, may be looked upon as an uncouth, unknown body but thou carries about with thee a Treasure, that in that day will be found a Treasure indeed. And therefore 2ly.
what it is to have pardon for since? Thou that gets a pardon Here, may be looked upon as an uncouth, unknown body but thou carries about with thee a Treasure, that in that day will be found a Treasure indeed. And Therefore 2ly.
Ye that are fled unto Christ for pardon, and have gotten pardon believed, and now and then ye are feeling some of the fruits of pardon, it should quicken you to long for that day, wherein the effects, fruits and consequences of that pardon will be fully displayed,
You that Are fled unto christ for pardon, and have got pardon believed, and now and then you Are feeling Some of the fruits of pardon, it should quicken you to long for that day, wherein the effects, fruits and consequences of that pardon will be Fully displayed,
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and win at it, and that I am not deluded in so great a concern? I have occasionally hinted at the chief matter of these things, that I am to say upon this in the preceeding purpose, I shall now gather them together,
and win At it, and that I am not deluded in so great a concern? I have occasionally hinted At the chief matter of these things, that I am to say upon this in the preceding purpose, I shall now gather them together,
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for we are said to be justified by faith, and consequently we are pardoned by Faith. Rom. 3.25. God hath set forth Jesus Christ to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins.
for we Are said to be justified by faith, and consequently we Are pardoned by Faith. Rom. 3.25. God hath Set forth jesus christ to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins.
The Apostles Doctrine was to preach repentance and remission of sins in his name. Luke 24.47. Peters Doctrine is, Repent ye, and be converted, that your sins may be blotted out. Act. 3.19. The counsel given to Simon Magus is, Repent of thy wickedness, and pray God, if perhaps the thoughts of thine heart may be forgiven thee, Act. 8.22. 3. I find also Confession of sin mentioned in order to pardon of sin. Psal. 32.5. I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. And, 1 Joh. 1.9.
The Apostles Doctrine was to preach Repentance and remission of Sins in his name. Luke 24.47. Peter's Doctrine is, repent you, and be converted, that your Sins may be blotted out. Act. 3.19. The counsel given to Simon Magus is, repent of thy wickedness, and pray God, if perhaps the thoughts of thine heart may be forgiven thee, Act. 8.22. 3. I find also Confessi of since mentioned in order to pardon of since. Psalm 32.5. I said I will confess my Transgression unto the Lord, and thou forgavest the iniquity of my since. And, 1 John 1.9.
and take in the 3d. thing I proposed to be spoken to in it; I find that as the Apostle sums up Christianity, Philip. 3.3. as running upon three things, that like Letters on a Signet are drawn backward, that ye may stamp them forward in your practice. 1. That a man have no confidence in the flesh.
and take in the 3d. thing I proposed to be spoken to in it; I find that as the Apostle sums up Christianity, Philip. 3.3. as running upon three things, that like Letters on a Signet Are drawn backward, that you may stamp them forward in your practice. 1. That a man have no confidence in the Flesh.
1. Something antecedent for preparation to pardon, answerable to that, verse 3. If thou Lord should mark iniquity who can stand? 2 Something required to actual closing with Christ for pardon on the back of that antecedent preparation, held out, verse 4, But there is forgiveness with thee.
1. Something antecedent for preparation to pardon, answerable to that, verse 3. If thou Lord should mark iniquity who can stand? 2 Something required to actual closing with christ for pardon on the back of that antecedent preparation, held out, verse 4, But there is forgiveness with thee.
and to evidence that he is pardoned, and to improve his pardon answerable to that which is subjoyned to forgiveness in the Text, that thou raayest be feared.
and to evidence that he is pardoned, and to improve his pardon answerable to that which is subjoined to forgiveness in the Text, that thou raayest be feared.
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For the first of these, that is, That which is required antecedently to pardon, and as a preparation for it, I shall briefly reduce all that I would press upon you as to that, to four Heads.
For the First of these, that is, That which is required antecedently to pardon, and as a preparation for it, I shall briefly reduce all that I would press upon you as to that, to four Heads.
1. He would be a diligent watcher to prevent his falling in sin, which he would not mistake, this would seem rather to be required to prevent the need of pardon;
1. He would be a diligent watcher to prevent his falling in since, which he would not mistake, this would seem rather to be required to prevent the need of pardon;
but it comes in suitably to be adverted unto in order unto the obtaining of pardon, whoever essayes the seeking of pardon, will find that their stumbling in this step is a great obstruction to pardon, that they have not been watchful and careful to prevent sin, a man that hath that to meet him in the Teeth,
but it comes in suitably to be adverted unto in order unto the obtaining of pardon, whoever essays the seeking of pardon, will find that their stumbling in this step is a great obstruction to pardon, that they have not been watchful and careful to prevent since, a man that hath that to meet him in the Teeth,
when he comes to seek pardon, that he hath sold himself to work wickedness, That he adds drunkenness to thirst, that he hath drunk in iniquity, as the ox doth water;
when he comes to seek pardon, that he hath sold himself to work wickedness, That he adds Drunkenness to thirst, that he hath drunk in iniquity, as the ox does water;
or like a tempest beaten Ship, through stress of Weather, forced to take the nearest shore? whether were ye hurried and driven into such a sin by the violence of tentation,
or like a tempest beaten Ship, through stress of Weather, forced to take the nearest shore? whither were you hurried and driven into such a since by the violence of tentation,
or was ye readier to tempt a tentation, than a temptation was to tempt you? O but that will be a sad challenge in a mans way, in order to the obtaining of pardon;
or was the Readier to tempt a tentation, than a temptation was to tempt you? O but that will be a sad challenge in a men Way, in order to the obtaining of pardon;
though he get his soul for a prey, he may lay his count to go by the gates of Hell to Heaven, that is, to be keeped at hard labour, in a fighting life with enemies, with his back on the City,
though he get his soul for a prey, he may lay his count to go by the gates of Hell to Heaven, that is, to be keeped At hard labour, in a fighting life with enemies, with his back on the city,
and guard against that, as a wise man that is over a Garrison, will fortifie that part of the Wall that is weakest, where readily the Enemy will make an assault:
and guard against that, as a wise man that is over a Garrison, will fortify that part of the Wall that is Weakest, where readily the Enemy will make an assault:
so it would be thy care to guard against the sin thou are most inclined to, double thy diligence to mortifie that, to pray against it, to watch against temptations that may cast fire in that powder:
so it would be thy care to guard against the since thou Are most inclined to, double thy diligence to mortify that, to pray against it, to watch against temptations that may cast fire in that powder:
Even as David who was no loose walker, found them more than the hairs of his head, but that must not be made a pretence to neglect Examination, look to it,
Even as David who was no lose walker, found them more than the hairs of his head, but that must not be made a pretence to neglect Examination, look to it,
if this be your work, are there none of you who have been upon a back-tract of your way, saying, what have I been doing? where have I been? how is God pleased with my frame? with my walk and conversation? I fear there are but few that have had,
if this be your work, Are there none of you who have been upon a back-tract of your Way, saying, what have I been doing? where have I been? how is God pleased with my frame? with my walk and Conversation? I Fear there Are but few that have had,
and that many follow the counsel of Alcibiades, that he gave to Pericles, who when he asked him, what he was doing, said, he was troubled how to make his Accompts to the States, were I said he in thy place, I would rather be troubled how I might not make my Accompt.
and that many follow the counsel of Alcibiades, that he gave to Pericles, who when he asked him, what he was doing, said, he was troubled how to make his Accounts to the States, were I said he in thy place, I would rather be troubled how I might not make my Account.
I fear many make it their accompt to shun and eschew Self-examination like Bankrupts that shun to compare their spending with their income and their stock,
I Fear many make it their account to shun and eschew Self-examination like bankrupts that shun to compare their spending with their income and their stock,
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and go out of thy sight, remember that word was sung, Psal. 50.21. These things thou did, and I kept silence, but I will reprove thee, and set them in order before thine eyes.
and go out of thy sighed, Remember that word was sung, Psalm 50.21. These things thou did, and I kept silence, but I will reprove thee, and Set them in order before thine eyes.
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and found out wherein you are faulty, & guilty, ye must take a very serious and affecting look of sins desert, till it leave some impressions upon the heart;
and found out wherein you Are faulty, & guilty, you must take a very serious and affecting look of Sins desert, till it leave Some impressions upon the heart;
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it is an easie matter for a man, who needs not a secret search to find out his sin, the skirts of his garment declare it, he may shut his Eyes and grope his Abominations.
it is an easy matter for a man, who needs not a secret search to find out his since, the skirts of his garment declare it, he may shut his Eyes and grope his Abominations.
But O! deceive not thy self, when thou hast found out thine iniquity, thou must be in the Psalmist's posture here, verse 3 If thou, Lord, mark iniquity who can stand? Thou must be affected with it,
But OH! deceive not thy self, when thou hast found out thine iniquity, thou must be in the Psalmist's posture Here, verse 3 If thou, Lord, mark iniquity who can stand? Thou must be affected with it,
so as ye may not cheat your selves) to the end ye may walk sickerly in this matter, I shall give you the impression that found out guilt after Examination, should leave upon a man in four steps;
so as you may not cheat your selves) to the end you may walk sickerly in this matter, I shall give you the impression that found out gilded After Examination, should leave upon a man in four steps;
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1. He must not only not deny his faults (as too many do, with whom I do not trouble my self, some being such monsters, that they care not to deny their vileness and other abominations with perjuries, to hide them from the world) but he must not deny his sin in the guilt and ill-deserving of it, he must take with it and all it's aggravations, he must see it in its sinfulness and dreadful desert.
1. He must not only not deny his Faults (as too many do, with whom I do not trouble my self, Some being such monsters, that they care not to deny their vileness and other abominations with perjuries, to hide them from the world) but he must not deny his since in the guilt and Ill-deserving of it, he must take with it and all it's aggravations, he must see it in its sinfulness and dreadful desert.
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And hast thou thought upon the Aggravations of thy sin, from thy place and station, from the many Means thou art under, from the many Mercies has been heaped on thee, obliging thee to the contrary? This is it thou should be about, who would be affected with thy sin, in order to pardon.
And hast thou Thought upon the Aggravations of thy since, from thy place and station, from the many Means thou art under, from the many mercies has been heaped on thee, obliging thee to the contrary? This is it thou should be about, who would be affected with thy since, in order to pardon.
but goes down to the bottom of thy heart, and affections, and makes thee cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death!
but Goes down to the bottom of thy heart, and affections, and makes thee cry out with Paul, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death!
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Therefore where there is a right affecting with sin, it must bring the Man with the Psalmist here, to be restless under that burden, to see that there must be no standing still till he be relieved of it.
Therefore where there is a right affecting with since, it must bring the Man with the Psalmist Here, to be restless under that burden, to see that there must be no standing still till he be relieved of it.
but stiffle them, they never set you to your feet, as is said of Ephraim, Hos. 13.13. He is an unwise son, he stayeth long in the place of breaking forth of children;
but stifle them, they never Set you to your feet, as is said of Ephraim, Hos. 13.13. He is an unwise son, he stays long in the place of breaking forth of children;
it is a dreadful token to stick in the birth, and to stiffle Convictions, better thou had never had them (though that case be most dangerous also) than when thou hast been under them to stiffle them,
it is a dreadful token to stick in the birth, and to stifle Convictions, better thou had never had them (though that case be most dangerous also) than when thou hast been under them to stifle them,
O! a pardon to a most sensible sinner, will be most glad news, and God on that account will be a matchless God, Micah 7.18. Who is a God like unto thee, who pardons iniquity;
OH! a pardon to a most sensible sinner, will be most glad news, and God on that account will be a matchless God, micah 7.18. Who is a God like unto thee, who Pardons iniquity;
And so in the Text, he is to the Psalmist, If thou, Lord, should mark iniquity, O Lord, who should stand? But the Back-note is, There is forgiveness with thee;
And so in the Text, he is to the Psalmist, If thou, Lord, should mark iniquity, Oh Lord, who should stand? But the Back-note is, There is forgiveness with thee;
what wonder that pardon of sin be very precious! and God on that account a matchless God. But a 4th. Direction antecedent to pardon, is, That we study Repentance for these sins, the pardon whereof we study and expect, that we may be in capacity for pardon;
what wonder that pardon of since be very precious! and God on that account a matchless God. But a 4th. Direction antecedent to pardon, is, That we study Repentance for these Sins, the pardon whereof we study and expect, that we may be in capacity for pardon;
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or that when ye are not come this length, ye should bide away from Christ, no, ye must come to him for these antecedent qualifications, that ye may get pardon.
or that when you Are not come this length, you should bide away from christ, no, you must come to him for these antecedent qualifications, that you may get pardon.
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I spoke somewhat to a Caution and carefulness to avoid sin, that the sins we come to God for pardon of, may not be these we have run after impetuously, as the horse runneth into the battel;
I spoke somewhat to a Caution and carefulness to avoid since, that the Sins we come to God for pardon of, may not be these we have run After impetuously, as the horse Runneth into the battle;
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And 3. When upon Examination we have found out our Debt, there must be a deep sense of the sinfulness and desert of these provocations, such as the Psalmist had here,
And 3. When upon Examination we have found out our Debt, there must be a deep sense of the sinfulness and desert of these provocations, such as the Psalmist had Here,
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And I may again desire you to consider, that evangelical Repentance, is either the result of a general apprehension, that there is pardoning mercy in God,
And I may again desire you to Consider, that Evangelical Repentance, is either the result of a general apprehension, that there is pardoning mercy in God,
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when a sinner confounded with the sense of guilt, looks in general to this Truth, That there is forgiveness with God, or more particularly when the sinner closes with that pardoning mercy for his own behove,
when a sinner confounded with the sense of guilt, looks in general to this Truth, That there is forgiveness with God, or more particularly when the sinner closes with that pardoning mercy for his own behove,
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Now for the Repentance that is antecedent to pardon, there must be somewhat both of legal and evangelical Repentance, some Too-look to that great Truth and Encouragement.
Now for the Repentance that is antecedent to pardon, there must be somewhat both of Legal and Evangelical Repentance, Some Too-look to that great Truth and Encouragement.
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evangelical Repentance is like the fire that melts the mettal, only that Repentance that results upon the Application of Pardon to a sinners self, is not antecedent to,
Evangelical Repentance is like the fire that melts the metal, only that Repentance that results upon the Application of Pardon to a Sinners self, is not antecedent to,
but consequential of pardon. 2. Ye would consider the room that Repentance hath in this bargain of the Pardon of sin, it comes not in certainly by way of merit,
but consequential of pardon. 2. You would Consider the room that Repentance hath in this bargain of the Pardon of since, it comes not in Certainly by Way of merit,
but Repentance has place in the obtaining of Pardon, partly as it is an inseparable companion of saving Faith, that apprehends and lays hold on Christ for Pardon;
but Repentance has place in the obtaining of Pardon, partly as it is an inseparable Companion of Saving Faith, that apprehends and lays hold on christ for Pardon;
and partly it comes in as a qualification of the person pardoned, who is thereby fitted to ly low at Gods Footstool for pardon, Repentance makes folk find sin as bitter,
and partly it comes in as a qualification of the person pardoned, who is thereby fitted to lie low At God's Footstool for pardon, Repentance makes folk find since as bitter,
their hard and impenitent heart may be so habituated with obduration, that when they have a gail of the Spirit of Repentance, they may need to employ God to help them to repent to purpose.
their hard and impenitent heart may be so habituated with obduration, that when they have a gail of the Spirit of Repentance, they may need to employ God to help them to Repent to purpose.
and smote upon your thigh, saying, What have I done? How long is it since ye was in Ephraim 's posture, Jer. 31.19. Ashamed, yea confounded, because ye have born the reproach of your youth.
and smote upon your thigh, saying, What have I done? How long is it since you was in Ephraim is posture, Jer. 31.19. Ashamed, yea confounded, Because you have born the reproach of your youth.
if ever ye and your Conscience meet; (and as I said before) let never folk talk of their Faith, that is not dipped in tenderness and repentance daily.
if ever you and your Conscience meet; (and as I said before) let never folk talk of their Faith, that is not dipped in tenderness and Repentance daily.
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O! how dow they think of casting up their accounts? These black Libels, and dreadful Dittays that are lying in process against them, that were their ruine, and would undo them;
OH! how dow they think of casting up their accounts? These black Libels, and dreadful Dittays that Are lying in process against them, that were their ruin, and would undo them;
will they resolve never to repent? or will they get them shifted out of the way? will their forgetting of their faults mend them? will not the iniquity of a man's heels, soon or syne compass him about? Will not their sin find them out? as is said, Num. 32.23.
will they resolve never to Repent? or will they get them shifted out of the Way? will their forgetting of their Faults mend them? will not the iniquity of a Man's heels, soon or sin compass him about? Will not their since find them out? as is said, Num. 32.23.
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And had I many to speak to that are making conscience of Repentance of sin and yet come not up to close with the Remedy of pardoning mercy in Christ, I would point out several things that would be adverted to by such as are in such a frame;
And had I many to speak to that Are making conscience of Repentance of since and yet come not up to close with the Remedy of pardoning mercy in christ, I would point out several things that would be adverted to by such as Are in such a frame;
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1. Thou that art under convictions of sin, and does not close with pardoning mercy, thou evidence a mistake of that mercy, thou considers not that thy necessity,
1. Thou that art under convictions of since, and does not close with pardoning mercy, thou evidence a mistake of that mercy, thou considers not that thy necessity,
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2. In this standing a loof thou discovers thy ignorance of Gods Design in giving, thee the sense of thy condition, what a posture art thou in? Thou art one that sees thy self abominable, monst•ously vile, the chief of sinners; But, may I say, who told thee? who shewed thee that thou was so,
2. In this standing a loof thou discovers thy ignorance of God's Design in giving, thee the sense of thy condition, what a posture art thou in? Thou art one that sees thy self abominable, monst•ously vile, the chief of Sinners; But, may I say, who told thee? who showed thee that thou was so,
and thou saw no such thing, which says, that it hath been Christ, who by his spirit convinceth the world of sin, that has opened thine eye•, discovered to thee thy vileness through sin.
and thou saw no such thing, which Says, that it hath been christ, who by his Spirit Convinces the world of since, that has opened thine eye•, discovered to thee thy vileness through since.
But if thou abuse not Mercy, there is another thing in it, if he hath opened thy mouth wide, he will not fill it with an empty spoon, but with good things;
But if thou abuse not Mercy, there is Another thing in it, if he hath opened thy Mouth wide, he will not fill it with an empty spoon, but with good things;
3. In this aversion and unwillingness to come unto pardoning Mercy, I would have you to consider a great reflection upon the Truth and Faithfulness of God, 1 Joh. 5.10.
3. In this aversion and unwillingness to come unto pardoning Mercy, I would have you to Consider a great reflection upon the Truth and Faithfulness of God, 1 John 5.10.
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He that believeth not God, hath made him a liar, because be believeth not the record that God gave of his Son (I wish that I had many to speak unto, that have to do with these things,
He that Believeth not God, hath made him a liar, Because be Believeth not the record that God gave of his Son (I wish that I had many to speak unto, that have to do with these things,
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Hast thou any sense of sin? art thou afraid of wrath because of it? what makes thee afraid? is it not the Authority and Veracity of God, speaking in his Law? when thy Conscience is wakened,
Hast thou any sense of since? art thou afraid of wrath Because of it? what makes thee afraid? is it not the authority and Veracity of God, speaking in his Law? when thy Conscience is wakened,
but how comes it, that when thou hast believed God speaking in his Law unto thee, thou does not believe him speaking in the Promise, seing it is the same God that speaks in both? is not this to make God a liar? and hast thou not a witness against thy self,
but how comes it, that when thou hast believed God speaking in his Law unto thee, thou does not believe him speaking in the Promise, sing it is the same God that speaks in both? is not this to make God a liar? and hast thou not a witness against thy self,
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But 4. In this unwillingness to close with pardoning Mercy, read corrupt and ill principles, man by nature is ignorant of a Gospel-righteousness, he knows nothing of Pardoning Mercy through a Mediator;
But 4. In this unwillingness to close with pardoning Mercy, read corrupt and ill principles, man by nature is ignorant of a Gospel righteousness, he knows nothing of Pardoning Mercy through a Mediator;
ye would look upon pride of Heart, as having a main hand in it, Rom. 10.3. The reason why the Jews did not submit unto the righteousness of God, they went about to establish their own.
you would look upon pride of Heart, as having a main hand in it, Rom. 10.3. The reason why the jews did not submit unto the righteousness of God, they went about to establish their own.
And 6. and lastly in this aversion, read another mistake, folk think it presumption when they are convinced of their vileness, to close with pardoning Mercy;
And 6. and lastly in this aversion, read Another mistake, folk think it presumption when they Are convinced of their vileness, to close with pardoning Mercy;
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The man that being sensible of his sinfulness, closeth with pardoning Mercy, doth with Abraham, Rom. 4.20. Give glory to God, and by his receiving his testimony, put to his seal that God is true; Joh. 3.33.
The man that being sensible of his sinfulness, closeth with pardoning Mercy, does with Abraham, Rom. 4.20. Give glory to God, and by his receiving his testimony, put to his seal that God is true; John 3.33.
therefore to prevent the stumbling of such, I shall in the 3d. place, as I proposed in the entry, speak to some things required consequentially as a fruit of pardon, whereby a man comes to know,
Therefore to prevent the stumbling of such, I shall in the 3d. place, as I proposed in the entry, speak to Some things required consequentially as a fruit of pardon, whereby a man comes to know,
but in general, as those that would see the rising of the Sun in the East, they would look to the West, where they will see by the shade of his Beams when he rises;
but in general, as those that would see the rising of the Sun in the East, they would look to the West, where they will see by the shade of his Beams when he rises;
Where Christ speaking of the woman that washt his feet with her tears, and wiped them with the hairs of her head, he says, her sins which are many, are forgiven, for she loved much;
Where christ speaking of the woman that washed his feet with her tears, and wiped them with the hairs of her head, he Says, her Sins which Are many, Are forgiven, for she loved much;
The meaning is not, that her great love to Christ did merit a pardon, for if ye read the Parable before, from verse 40. It will clear, that that is not the meaning, Christ says to Simon, Which of the Debitors will love the Creditor most? Simon answers, I suppose be to whom he forgave most.
The meaning is not, that her great love to christ did merit a pardon, for if you read the Parable before, from verse 40. It will clear, that that is not the meaning, christ Says to Simon, Which of the Debtors will love the Creditor most? Simon answers, I suppose be to whom he forgave most.
I would have imbittered folk, and such as are reflecters upon, and carps at Providential Dispensations, noticing this, That it is no good evidence of pardon;
I would have imbittered folk, and such as Are reflecters upon, and carps At Providential Dispensations, noticing this, That it is no good evidence of pardon;
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O what melting of heart hath it, as in that woman, Luke 7.47 Much is forgiven her, therefore she loveth much, and that melted her heart, and made her weep much;
Oh what melting of heart hath it, as in that woman, Lycia 7.47 Much is forgiven her, Therefore she loves much, and that melted her heart, and made her weep much;
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and a pardoned man cannot but with compassion look on others lying in the puddle of Nature, Titus 3, 2, 7 Speak evil of no man, says he, but be gentle, shewing all meekness to all men,
and a pardoned man cannot but with compassion look on Others lying in the puddle of Nature, Titus 3, 2, 7 Speak evil of no man, Says he, but be gentle, showing all meekness to all men,
There are other two Evidences consequential to pardon, one is, Our forgiving of others, Mat. 6.12. which is no meritorious antecedent cause of pardon;
There Are other two Evidences consequential to pardon, one is, Our forgiving of Others, Mathew 6.12. which is no meritorious antecedent cause of pardon;
I have spoken to the Object of pardon, or what it is that is pardoned, Iniquity: I have also spoken to the Author of pardon, GOD: To the Nature of Pardon,
I have spoken to the Object of pardon, or what it is that is pardoned, Iniquity: I have also spoken to the Author of pardon, GOD: To the Nature of Pardon,
and I entered the last day upon the Applicatory part of this Doctrine, to lead you in a right way of closing with pardoning Mercy, following the scope of the Context, I proposed to speak of somewhat required antecedently to pardon;
and I entered the last day upon the Applicatory part of this Doctrine, to led you in a right Way of closing with pardoning Mercy, following the scope of the Context, I proposed to speak of somewhat required antecedently to pardon;
to somewhat required in closing with pardon, and of something consequential to pardon, whereby we Evidence that we are pardoned, and do improve our pardon:
to somewhat required in closing with pardon, and of something consequential to pardon, whereby we Evidence that we Are pardoned, and do improve our pardon:
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I spoke to the first of these, and shew, that in order to the obtaining of pardon, men should be careful not to run headlong and voluntarly on in sin,
I spoke to the First of these, and show, that in order to the obtaining of pardon, men should be careful not to run headlong and voluntarily on in since,
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I told you also that these things being premitted, it was the duty of the penitent sinner, by Faith to close with pardoning Mercy, which I closed with a check, both to the wicked, who because they see not the advantage, which is on the back of Conviction of Sin, never look their sin in the face;
I told you also that these things being premitted, it was the duty of the penitent sinner, by Faith to close with pardoning Mercy, which I closed with a check, both to the wicked, who Because they see not the advantage, which is on the back of Conviction of since, never look their since in the face;
That there must be a Heart-melting, when we reflect upon the pardoning of iniquity; and a Compassion•• looking on them that are still lying in that pit, that through mercy we have escaped.
That there must be a Heart-melting, when we reflect upon the pardoning of iniquity; and a Compassion•• looking on them that Are still lying in that pit, that through mercy we have escaped.
I told you there are other two consequential evidences of pardon, that I intended to insist a little more on: As, 1st. The forgiving of others that have injured us: And 2ly. The fearing and serving of God;
I told you there Are other two consequential evidences of pardon, that I intended to insist a little more on: As, 1st. The forgiving of Others that have injured us: And 2ly. The fearing and serving of God;
as it is spoken of in that Pattern of Prayer: 1. That the people of God are getting wrongs in the World. 2. That it is the will of God that we should forgive those that wrong us. 3. That folks forgiving of others that wrong them, is an evidence of their being pardoned themselves. 1st. The people of God, these that are allowed in the Pattern of Prayer to call God Father, they are getting wrongs in the World, they are getting debts in the World, they have their debters in it;
as it is spoken of in that Pattern of Prayer: 1. That the people of God Are getting wrongs in the World. 2. That it is the will of God that we should forgive those that wrong us. 3. That folks forgiving of Others that wrong them, is an evidence of their being pardoned themselves. 1st. The people of God, these that Are allowed in the Pattern of Prayer to call God Father, they Are getting wrongs in the World, they Are getting debts in the World, they have their debtors in it;
and Hab. 1.13, 14. Tells, that men are like the fishes of the sea, and the creeping things that have no ruler over them, where the greater are ready to devour the smaller,
and Hab. 1.13, 14. Tells, that men Are like the Fish of the sea, and the creeping things that have no ruler over them, where the greater Are ready to devour the smaller,
and the children of God are large sharers in this matter. And Paul confesses, 1 Tim. 1.13. That before Conversion, he was a blasphemer, injurious, and a persecuter: and Mat. 5.44.
and the children of God Are large sharers in this matter. And Paul Confesses, 1 Tim. 1.13. That before Conversion, he was a blasphemer, injurious, and a Persecutor: and Mathew 5.44.
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this is a sad document how far man is fallen from God by sin. 2. From this I would have the Lords people to take warning what they are to expect in the world;
this is a sad document how Far man is fallen from God by since. 2. From this I would have the lords people to take warning what they Are to expect in the world;
Cement as we will these two seeds, the seed of the Woman, and the seed of the Serpent will never be one, one Family and Ark, one Womb will never make them one:
Cement as we will these two seeds, the seed of the Woman, and the seed of the Serpent will never be one, one Family and Ark, one Womb will never make them one:
if not of justice and righteousness also. They run themselves under debt, which they must repent of, Luk. 17.4. and make restitution of, with Zacheus, Luk. 19.8.
if not of Justice and righteousness also. They run themselves under debt, which they must Repent of, Luk. 17.4. and make restitution of, with Zacchaeus, Luk. 19.8.
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They must not stand upon their credit so to do, neither must they be as many, who if they do an injury, resolve to crush them utterly to whom they have done it, that they may not be able to repay it,
They must not stand upon their credit so to do, neither must they be as many, who if they do an injury, resolve to crush them utterly to whom they have done it, that they may not be able to repay it,
The second thing proposed to be spoken to, is, That it is the will of God, that these debts men contract, in reference to the people of God, his people should forgive them;
The second thing proposed to be spoken to, is, That it is the will of God, that these debts men contract, in Referente to the people of God, his people should forgive them;
Christ will have them to say, Forgive us our debts, as we forgive our debtors, Mat. 6.12. It is commanded, Eph. 4.32. Forgiving one another, even as God for Christs sake hath forgiven you, Col. 3.13. Forbearing one another, and forgiving one another;
christ will have them to say, Forgive us our debts, as we forgive our debtors, Mathew 6.12. It is commanded, Ephesians 4.32. Forgiving one Another, even as God for Christ sake hath forgiven you, Col. 3.13. Forbearing one Another, and forgiving one Another;
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he adds, v. 45. That thereby they should evidence their good condition, they should evidence themselves to be children of their Father which is in Heaven, that maketh his sun to rise on the evil and on the good,
he adds, v. 45. That thereby they should evidence their good condition, they should evidence themselves to be children of their Father which is in Heaven, that makes his sun to rise on the evil and on the good,
3. If it be inquired on what terms should men forgive? I Answer, as to the matter of envy, malice, desire of revenge, rancour, hatred, a man is bound to forgive, whatever the temper of him be that does the wrong, Mark 11.24. When ye stand praying, forgive (says Christ) if ye have ought against any, that your Father which is in Heaven may forgive you;
3. If it be inquired on what terms should men forgive? I Answer, as to the matter of envy, malice, desire of revenge, rancour, hatred, a man is bound to forgive, whatever the temper of him be that does the wrong, Mark 11.24. When you stand praying, forgive (Says christ) if you have ought against any, that your Father which is in Heaven may forgive you;
intimating, that if a man hath done thee an ill turn, thou must not because of that do thy self a worse, by keeping up a grudge, thou must not let rancour obstruct thy access to God in Prayer;
intimating, that if a man hath done thee an ill turn, thou must not Because of that do thy self a Worse, by keeping up a grudge, thou must not let rancour obstruct thy access to God in Prayer;
And therefore Exod. 23.4, 5. When our neighbours Ox or Ass is going astray, or the Ass of him that hates us is lying under a burden, we must bring the one to him, and help up the other. And Rom. 12.20. If thine enemy hunger, thou must feed him; if he thirst, thou must give him drink, and so witness that thou art willing to pardon him;
And Therefore Exod 23.4, 5. When our neighbours Ox or Ass is going astray, or the Ass of him that hates us is lying under a burden, we must bring the one to him, and help up the other. And Rom. 12.20. If thine enemy hunger, thou must feed him; if he thirst, thou must give him drink, and so witness that thou art willing to pardon him;
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all this thou art bound to, what-ever be the carriage of him that injures thee; but for familiar or intimat converse, there is repentance in the injurer required, Luk. 17.4. If thy brother trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying, I repent, thou shalt forgive him.
all this thou art bound to, whatever be the carriage of him that injures thee; but for familiar or intimat converse, there is Repentance in the injurer required, Luk. 17.4. If thy brother trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying, I Repent, thou shalt forgive him.
ye will find many in forgiving, their carriage is like Absaloms to his Brother Amnon, 2 Sam. 13.22. He spake not to his brother good nor bad, but when he got an opportunity he killed him: This is not Christian-forgivenness;
you will find many in forgiving, their carriage is like Absaloms to his Brother Amnon, 2 Sam. 13.22. He spoke not to his brother good nor bad, but when he god an opportunity he killed him: This is not Christian-forgivenness;
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it's the practice of many to cover their hatred with lying lips, Prov. 10.18. There are many that speak fair unto their neighbour, when seven abominations are in the•r hearts, Pro. 26.25 Many whose carriage is like Joa•s to Amasa, who came, and said, Art thou in health, my brother? And took him by the beard to kiss him;
it's the practice of many to cover their hatred with lying lips, Curae 10.18. There Are many that speak fair unto their neighbour, when seven abominations Are in the•r hearts, Pro 26.25 Many whose carriage is like Joa•s to Amasa, who Come, and said, Art thou in health, my brother? And took him by the beard to kiss him;
but smote him under the fifth rib, and slew him, 2 Sam. 20.9, 10. That's not Scripture-forgivenness, the Scripture presseth forgivenness from the heart, Mat. 18.35. So shall my heavenly Father do unto you, if ye from your hearts forgive every one his brother. And Mat. 5.44. We should love our enemies, bless them that curse us, do good to them that hate us, pray for them that despitefully use and persecute us, that's forgivenness acceptable to God.
but smote him under the fifth rib, and slew him, 2 Sam. 20.9, 10. That's not Scripture-forgivenness, the Scripture Presseth Forgiveness from the heart, Mathew 18.35. So shall my heavenly Father do unto you, if you from your hearts forgive every one his brother. And Mathew 5.44. We should love our enemies, bless them that curse us, do good to them that hate us, pray for them that despitefully use and persecute us, that's Forgiveness acceptable to God.
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5. If ye inquire, how often and frequently are folk bound to forgive the debts of injuries done to them? I can give you no more fuccinct answer than Christ gives, Mat. 18.21.
5. If you inquire, how often and frequently Are folk bound to forgive the debts of injuries done to them? I can give you no more fuccinct answer than christ gives, Mathew 18.21.
— Peter saith, How often shall my brother sin against me, and I forgive him till seven times? Christ answers, I say not to thee, till seven times, but till seventy times seven;
— Peter Says, How often shall my brother since against me, and I forgive him till seven times? christ answers, I say not to thee, till seven times, but till seventy times seven;
6. If ye ask, Shall men then so forgive, that there shall no pursuit be of injuries done to them? Shall they ly down and take as many wrongs as folks like to do unto them,
6. If you ask, Shall men then so forgive, that there shall no pursuit be of injuries done to them? Shall they lie down and take as many wrongs as folks like to do unto them,
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And 3. Even when a man is to forgive the injury, but not the damnage, he is not to make reparation at his own hand, he is not to walk out of Gods way to get the damnage repaired;
And 3. Even when a man is to forgive the injury, but not the damage, he is not to make reparation At his own hand, he is not to walk out of God's Way to get the damage repaired;
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The Apostle taxeth a fault in the Corinthians, 1 Cor. 6.1. — That they vexed their brethren, in going to Law with them, especially under Infidels and Heathen Judges.
The Apostle Taxes a fault in the Corinthians, 1 Cor. 6.1. — That they vexed their brothers, in going to Law with them, especially under Infidels and Heathen Judges.
There are many cases which may prove scandalous among Professors, and this is one, when in petty injuries which they should bury, they vex one another in Law.
There Are many cases which may prove scandalous among Professors, and this is one, when in Petty injuries which they should bury, they vex one Another in Law.
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7 If it be asked, How stands all this that hath been spoken of forgivenness, with that of the Apostle, 2 Tim. 4.14. Alexander the Copper-smith did me much evil, the Lord reward him according to his works.
7 If it be asked, How Stands all this that hath been spoken of Forgiveness, with that of the Apostle, 2 Tim. 4.14. Alexander the Coppersmith did me much evil, the Lord reward him according to his works.
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This, if I might insist upon, would lead me to speak to these imprecations in Scripture, used against men that are not only injurious to others in private wrongs,
This, if I might insist upon, would led me to speak to these imprecations in Scripture, used against men that Are not only injurious to Others in private wrongs,
but are enemies and injurious to the work of the Gospel, and imprecations vented by godly men, led by an extraordinary spirit against them, are not a pattern to be imitat by us;
but Are enemies and injurious to the work of the Gospel, and imprecations vented by godly men, led by an extraordinary Spirit against them, Are not a pattern to be imitat by us;
8 If ye ask, How shall folk win to this sweet condescending humour to forgive injuries? How shall they get their crap submitting to it? How shall they get their bitter disposition under their feet, that they may heartily remit wrongs done unto them? I confess this is a duty that requires more than an ordinary measure of grace,
8 If you ask, How shall folk win to this sweet condescending humour to forgive injuries? How shall they get their crap submitting to it? How shall they get their bitter disposition under their feet, that they may heartily remit wrongs done unto them? I confess this is a duty that requires more than an ordinary measure of grace,
and are doing to God, and who wots but a wrong done by thee to God is laid in thy dish by a third hand, to make thee sensible of it? The man that is daily sensible of the wrongs he doth to God, is the only man to be a good neighbour;
and Are doing to God, and who wots but a wrong done by thee to God is laid in thy dish by a third hand, to make thee sensible of it? The man that is daily sensible of the wrongs he does to God, is the only man to be a good neighbour;
2. They that would have this pardoning-disposition, would be sensible of how much need they have to be forgiven themselves, Eccles. 7.21, 22. Take not heed unto all words that are spoken,
2. They that would have this pardoning-disposition, would be sensible of how much need they have to be forgiven themselves, Eccles. 7.21, 22. Take not heed unto all words that Are spoken,
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do not sash thy self with noticing every injury, were it from as mean a person as thy servant, for oft-times also thine own heart knoweth, that thou thy self hast cursed others.
do not sash thy self with noticing every injury, were it from as mean a person as thy servant, for ofttimes also thine own heart Knoweth, that thou thy self hast cursed Others.
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When thou gets a wrong, it may be of a person far below thee, and one that thou can easily reach, O! How doth poor dust swell with thoughts of revenge? But were the hand of God seen in that wrong, it would tame thee;
When thou gets a wrong, it may be of a person Far below thee, and one that thou can Easily reach, OH! How does poor dust swell with thoughts of revenge? But were the hand of God seen in that wrong, it would tame thee;
when David is fleeing from his son Absalom, and Shimei comes out and curses him, Ab•shai says, Should a dead dog curse the King, let me go over and take off his head:
when David is fleeing from his son Absalom, and Shimei comes out and curses him, Ab•shai Says, Should a dead dog curse the King, let me go over and take off his head:
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Unquestionably it is not unconcerned in the affronts and injuries done to us by men, and whatever thou hast to say to the person that hath injured thee;
Unquestionably it is not unconcerned in the affronts and injuries done to us by men, and whatever thou hast to say to the person that hath injured thee;
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And 4. Remember, when thou does not pardon, but offers to revenge at thine own hand, thou usurps Gods place, Rom. 12.19. Dearly beloved, revenge not your selves, but rather give place unto wrath:
And 4. remember, when thou does not pardon, but offers to revenge At thine own hand, thou usurps God's place, Rom. 12.19. Dearly Beloved, revenge not your selves, but rather give place unto wrath:
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But the third thing I proposed to speak a word to, is, That this forgivenness of others is absolutely necessary to them that would evidence, that they are pardoned of God themselves, Mat. 6.12. We are bidden pray, Forgive us our debts, as we forgive others;
But the third thing I proposed to speak a word to, is, That this Forgiveness of Others is absolutely necessary to them that would evidence, that they Are pardoned of God themselves, Mathew 6.12. We Are bidden pray, Forgive us our debts, as we forgive Others;
and put them in my bosome that have wronged me, upon their repentance? and shall I doubt but God, who is a God infinite in mercy, hath pardoned me? So that thy warmness and loosing of heart to forgive others, looses and opens a door to thee, to believe that the infinite God in mercy hath pardoned thee;
and put them in my bosom that have wronged me, upon their Repentance? and shall I doubt but God, who is a God infinite in mercy, hath pardoned me? So that thy warmness and losing of heart to forgive Others, looses and Opens a door to thee, to believe that the infinite God in mercy hath pardoned thee;
and partly, ye would remember, that it is a condition of pardon, not antecedent, but subsequent, whereby a man may reflect and gather whether he be pardoned or not, read Mat. 6.14, 15. he contents not himself to say, Forgive if we would be forgiven, but he adds, if ye forgive men their trespasses, your heavenly Father will also forgive you.
and partly, you would Remember, that it is a condition of pardon, not antecedent, but subsequent, whereby a man may reflect and gather whither he be pardoned or not, read Mathew 6.14, 15. he contents not himself to say, Forgive if we would be forgiven, but he adds, if you forgive men their Trespasses, your heavenly Father will also forgive you.
had ten thousand talents forgiven him, and yet when he got his fellow-servant, would not forgive him an hundred pence, he proclaimed, that though he seemed to be forgiven, he was not forgiven,
had ten thousand Talents forgiven him, and yet when he god his Fellow servant, would not forgive him an hundred pence, he proclaimed, that though he seemed to be forgiven, he was not forgiven,
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it serves to point out to you the terms on which it is attainable, and by which ye evidence that ye are pardoned, that ye may not in this matter cheat your selves, in taking a lie in your right hand in stead of pardon;
it serves to point out to you the terms on which it is attainable, and by which you evidence that you Are pardoned, that you may not in this matter cheat your selves, in taking a lie in your right hand in stead of pardon;
when love grows cold, and folk lives uncouth and fram'd one to another, without intimations of that warmness of affection that should be, (which is much creept in among the fearers of God) love, I say, growing cold,
when love grows cold, and folk lives uncouth and framed one to Another, without intimations of that warmness of affection that should be, (which is much crept in among the fearers of God) love, I say, growing cold,
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yea, this is one of the great in-lets, to that monstruous, damnable, dreadful sin of Witchcraft, into which some have been led by their lusts, others have been tempted to through poverty,
yea, this is one of the great inlets, to that monstruous, damnable, dreadful since of Witchcraft, into which Some have been led by their Lustiest, Others have been tempted to through poverty,
that love that suffers long, is not puffed up, behaveth not it self unself unseemly, seeketh not her own, is not easily provocked, thinketh no evil, rejoyceth not in iniquity, but in the truth:
that love that suffers long, is not puffed up, behaveth not it self unself unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, Rejoiceth not in iniquity, but in the truth:
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beareth all things, hopeth all things, believeth all things, endureth all things, 1 Cor. 13.4. — It was the most known badge of the primitive Christians, and no wonder, their Master left it with them, Joh. 13.35. By this shall all men know that ye are my disciples, if ye have love one to another;
bears all things, Hopes all things, Believeth all things, Endureth all things, 1 Cor. 13.4. — It was the most known badge of the primitive Christians, and no wonder, their Master left it with them, John 13.35. By this shall all men know that you Are my Disciples, if you have love one to Another;
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love to kindle up kindness, that malice drowns, love that extenuats faults that passion aggreges, love that pities and compassionats, where malice and revenge severely punishes;
love to kindle up kindness, that malice drowns, love that extenuates Faults that passion aggreges, love that pities and compassionats, where malice and revenge severely Punishes;
IN the morning I was detained upon that evidence of a pardoned man, which is of very common use in our walk, that we have a tender-hearted disposition,
IN the morning I was detained upon that evidence of a pardoned man, which is of very Common use in our walk, that we have a tender-hearted disposition,
Now there remains before I leave this point, another evidence or consequence of pardon, when it is rightly closed with, held out in that, which ye may remember I made a third branch of this Text, being an amplification of pardoning mercy, taken from Gods design in letting it out,
Now there remains before I leave this point, Another evidence or consequence of pardon, when it is rightly closed with, held out in that, which you may Remember I made a third branch of this Text, being an amplification of pardoning mercy, taken from God's Design in letting it out,
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and worship of God, and that because fear and reverence is a necessary ingredient called for in every part of service and worship we perform, here we need not restrict the sense of the Word,
and worship of God, and that Because Fear and Reverence is a necessary ingredient called for in every part of service and worship we perform, Here we need not restrict the sense of the Word,
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— when his people pray to him, he by his hearing of Prayer, forgiving of sin, doing and giving to every man according to his ways, doth hereby invite them to fear him, all the days that they live in the Land which he gave to their Fathers, and Hos. 3.5. It is said of converted Israel, That they shall fear the Lord, and his goodness, in the latter dayes.
— when his people pray to him, he by his hearing of Prayer, forgiving of since, doing and giving to every man according to his ways, does hereby invite them to Fear him, all the days that they live in the Land which he gave to their Father's, and Hos. 3.5. It is said of converted Israel, That they shall Fear the Lord, and his Goodness, in the latter days.
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1. Then considering the words abstractly, we may mark, that fear and reverence is due to God, that God is a suitable Object of humble and reverential fear in the Creature;
1. Then considering the words abstractly, we may mark, that Fear and Reverence is due to God, that God is a suitable Object of humble and reverential Fear in the Creature;
the fear of God is a thing frequently spoken of, and prest in Scripture, as most due to him. Rev. 15.4. Who shall not fear thee, O Lord, and glorifie thy Name, Psal. 76.7, 11. Thou, even thou art to be feared;
the Fear of God is a thing frequently spoken of, and pressed in Scripture, as most due to him. Rev. 15.4. Who shall not Fear thee, Oh Lord, and Glorify thy Name, Psalm 76.7, 11. Thou, even thou art to be feared;
He••e (not to insist upon the Derivations that some give of the Greek and Latine Names of God, from the Greek word NONLATINALPHABET, signifying Fear) the Scripture sometimes Names God by this, That he is the fear of his people. Gen. 31.53. when Laban sware by the God of Abraham, and the God of Nabor, Jacob sware by the fear of his father Isaac, that is, by the God that was the Object of Isaac's fear:
He••e (not to insist upon the Derivations that Some give of the Greek and Latin Names of God, from the Greek word, signifying fear) the Scripture sometime Names God by this, That he is the Fear of his people. Gen. 31.53. when Laban sware by the God of Abraham, and the God of Nabor, Jacob sware by the Fear of his father Isaac, that is, by the God that was the Object of Isaac's Fear:
but in the Original (and as it is rendred in the margin of your Bibles) it is ▪ bring presents to the fear, that is, to God, the Object of the reverential fear of his people;
but in the Original (and as it is rendered in the margin of your Bibles) it is ▪ bring presents to the Fear, that is, to God, the Object of the reverential Fear of his people;
and reverential fear, lest either our sin deprive us of him, and of his favour, or he be provocked to send evil on us, upon the account of our provocations.
and reverential Fear, lest either our since deprive us of him, and of his favour, or he be provoked to send evil on us, upon the account of our provocations.
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There is a fear of God as a plague and punishment, and that's the fear of Devils, James 2.9. Thou believest there is one God, thou dost well, the devils also believe and tremble.
There is a Fear of God as a plague and punishment, and that's the Fear of Devils, James 2.9. Thou Believest there is one God, thou dost well, the Devils also believe and tremble.
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All that I shall say from this, shall be to exhort and perswade you to get some stamp of this reverential fear on your heart that ye be not of them, of whom it is said, Psal. 36.1. (O dreadful Character) The transgression of the wicked, says within my heart, there is no fear of God before his eyes;
All that I shall say from this, shall be to exhort and persuade you to get Some stamp of this reverential Fear on your heart that you be not of them, of whom it is said, Psalm 36.1. (Oh dreadful Character) The Transgression of the wicked, Says within my heart, there is no Fear of God before his eyes;
consider and think upon this, the fear of God is the only Antidote, the only preservative against an evil course, the fear of God will make a man, that when it is in the power of his hands to do evil, he dare not do it, Gen. 42.18. Joseph when his brethren in ward, are afraid of him, says to them, This do and live ▪ for I fear God;
Consider and think upon this, the Fear of God is the only Antidote, the only preservative against an evil course, the Fear of God will make a man, that when it is in the power of his hands to do evil, he Dare not do it, Gen. 42.18. Joseph when his brothers in ward, Are afraid of him, Says to them, This do and live ▪ for I Fear God;
when Abimelech says to Abraham, What sawest thou that thou hast done this thing? Abr•ham answers, because I thought, surely the fear of God is not in this place,
when Abimelech Says to Abraham, What Sawest thou that thou hast done this thing? Abr•ham answers, Because I Thought, surely the Fear of God is not in this place,
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what will men not be, if a suitable Temptation come in their way, if they want the fear of God? and how calm will the fear of God make men that have it? It will make a Lion a Lamb, a Boar a Calf;
what will men not be, if a suitable Temptation come in their Way, if they want the Fear of God? and how Cam will the Fear of God make men that have it? It will make a lion a Lamb, a Boar a Calf;
O how tractable will it make the wild humours of men, to have a stamp of the fear of God? and therefore I say it again, seek for it, that it may not be said of you, such a mans,
Oh how tractable will it make the wild humours of men, to have a stamp of the Fear of God? and Therefore I say it again, seek for it, that it may not be said of you, such a men,
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but that their fear of him should bring them to worship and serve him, and that their worship and service should be seasoned with an holy awe and dread of God.
but that their Fear of him should bring them to worship and serve him, and that their worship and service should be seasoned with an holy awe and dread of God.
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when it drives from God, and his worship and service, which was the result of Adam 's fear after his fall. Gen. 3.8. When he heard God's voice in the garden he was afraid and hid himself.
when it drives from God, and his worship and service, which was the result of Adam is Fear After his fallen. Gen. 3.8. When he herd God's voice in the garden he was afraid and hid himself.
This was the Sinai fear at the giving of the Law, Exod. 20.18. When the people saw the thundring and lightning, and heard the noise of the Trumpet, they removed and stood a-far off;
This was the Sinai Fear At the giving of the Law, Exod 20.18. When the people saw the thundering and lightning, and herd the noise of the Trumpet, they removed and stood afar off;
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But on the other hand, how should service and worship to God be loaded and ballanced with fear of God? when Jacob had some intercourse with God in a vision, Gen. 28.17. He was afraid, and said, how dreadful is this place!
But on the other hand, how should service and worship to God be loaded and balanced with Fear of God? when Jacob had Some intercourse with God in a vision, Gen. 28.17. He was afraid, and said, how dreadful is this place!
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so they are bidden, serve the Lord with fear ▪ and rejoyce with trembling, Ps. 2.11. and that King, Dan. 6.26. could see that much, though he came not a full length, when he made a decree, That in every dominion of his kingdom, men should tremble and fear before the God of Daniel;
so they Are bidden, serve the Lord with Fear ▪ and rejoice with trembling, Ps. 2.11. and that King, Dan. 6.26. could see that much, though he Come not a full length, when he made a Decree, That in every dominion of his Kingdom, men should tremble and Fear before the God of daniel;
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and for fear in duties of immediat worship (such as ye are now about) how is it pressed, Psal. 89.7. God is greatly to be feared in the assembly of his Saints, and to be had in reverence of all that are about him; and Psal. 5.7. we will find those to be the two stilts, (so to speak) that David walked on going to the publick Ordinances;
and for Fear in duties of immediate worship (such as you Are now about) how is it pressed, Psalm 89.7. God is greatly to be feared in the assembly of his Saints, and to be had in Reverence of all that Are about him; and Psalm 5.7. we will find those to be the two stilts, (so to speak) that David walked on going to the public Ordinances;
The faith of Gods Mercy ballanced with Fear, that it turn not in presumption; and fear again under proped with Mercy, that it degenerat not into despondency;
The faith of God's Mercy balanced with fear, that it turn not in presumption; and Fear again under propped with Mercy, that it degenerate not into despondency;
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whether partly we consider the Majesty of God, compared with our baseness; There are few folk that converse with God at Abraham 's rate, Gen. 18.27. Behold now, says he, I have taken upon me to speak to the Lord, who am but dust and ashes;
whither partly we Consider the Majesty of God, compared with our baseness; There Are few folk that converse with God At Abraham is rate, Gen. 18.27. Behold now, Says he, I have taken upon me to speak to the Lord, who am but dust and Ashes;
When there is a ladder betwixt Heaven and Earth such as Jacob had, how dreadful a place should such a Sanctuary be? Or whether partly we consider the Holiness and Purity of God, compared with our Impurity, This made Isaiah, Isai. 6.5.
When there is a ladder betwixt Heaven and Earth such as Jacob had, how dreadful a place should such a Sanctuary be? Or whither partly we Consider the Holiness and Purity of God, compared with our Impurity, This made Isaiah, Isaiah 6.5.
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And further, the Consideration of the Holiness and Jealousie of God, that he will not be affronted in the matter of his service and worship, it calls for Fear and reverence;
And further, the Consideration of the Holiness and Jealousy of God, that he will not be affronted in the matter of his service and worship, it calls for fear and Reverence;
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For our God, says he, is a consuming fire; and that which Moses said to Aaron, when his two Sons were slain, burnt up with fire, which went out from the Lord,
For our God, Says he, is a consuming fire; and that which Moses said to Aaron, when his two Sons were slave, burned up with fire, which went out from the Lord,
and if a Master, where is his fear? stand ye in awe of God that do misken him all your time? do ye fear him, that never take a spare hour to pay homage to him? that will not bow a knee to him:
and if a Master, where is his Fear? stand you in awe of God that do misken him all your time? do you Fear him, that never take a spare hour to pay homage to him? that will not bow a knee to him:
ye come before God, ye join in the publick Exercises of Gods Worship, but without any impression of the fear of God, more than if all we did while we are together, had no relation to him;
you come before God, you join in the public Exercises of God's Worship, but without any impression of the Fear of God, more than if all we did while we Are together, had no Relation to him;
But in the 2. place, we come to take a look of this purpose, with an eye to the Scope, There is forgiveness with thee that thou mayest be feared, says the Psalmist; then, the fear of God, more tender walking, being more frequent and serious in duty to God, more reverence of his service, it is the kindly product of a heart that hath on right terms closed with Christ in pardoning mercy, a fear to offend God, a reverential fear in his Worship and service.
But in the 2. place, we come to take a look of this purpose, with an eye to the Scope, There is forgiveness with thee that thou Mayest be feared, Says the Psalmist; then, the Fear of God, more tender walking, being more frequent and serious in duty to God, more Reverence of his service, it is the kindly product of a heart that hath on right terms closed with christ in pardoning mercy, a Fear to offend God, a reverential Fear in his Worship and service.
1. Which is the main thing in the Scope, come and try by this, if ye have been closing a-right with pardoning mercy, see what is the consequence of it, and, that will tell you.
1. Which is the main thing in the Scope, come and try by this, if you have been closing aright with pardoning mercy, see what is the consequence of it, and, that will tell you.
But, O! here is the blessed Fruit of pardoning Mercy, to be more tender in thy walk, more afraid of sin, more diligent in Duty, the further God is pleased to put thee in his bosom, the greater distance thou keeps with what may provock him, the more freely he forgive thee, the more thou delights to be active in his service;
But, OH! Here is the blessed Fruit of pardoning Mercy, to be more tender in thy walk, more afraid of since, more diligent in Duty, the further God is pleased to put thee in his bosom, the greater distance thou keeps with what may provoke him, the more freely he forgive thee, the more thou delights to be active in his service;
find many Scriptures that gives an account of the overcoming goodness of God towards ingenuous Souls, not only that, Psal. 85.8. He will speak peace to his people, and to his saints, but let them no• •urn again to folly; but that of Hos. 3.5. The goodness of God the Object of their Faith makes them fear him and his goodness;
find many Scriptures that gives an account of the overcoming Goodness of God towards ingenuous Souls, not only that, Psalm 85.8. He will speak peace to his people, and to his Saints, but let them no• •urn again to folly; but that of Hos. 3.5. The Goodness of God the Object of their Faith makes them Fear him and his Goodness;
And ye that are tender, will ye not be afraid that that kindness of God ye lay claim to, is either a lie in your right hand, that produces not somewhat like this,
And you that Are tender, will you not be afraid that that kindness of God you lay claim to, is either a lie in your right hand, that produces not somewhat like this,
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2. If pardoning Mercy be let out, that God may be feared, it puts me in capacity to answer the Cavillations of the profane, they live in the contempt of holiness, they have a prejudice at it, they see no form nor beauty in it, wherefore they should desire it;
2. If pardoning Mercy be let out, that God may be feared, it puts me in capacity to answer the Cavillations of the profane, they live in the contempt of holiness, they have a prejudice At it, they see no from nor beauty in it, Wherefore they should desire it;
But shall I say to thee, if thou looked rightly on it, thou would be ashamed to owne any such Cavillation, Piety has no enemy but an ignorant, there is none that ever knew Piety that would give it the Character thou gives it;
But shall I say to thee, if thou looked rightly on it, thou would be ashamed to own any such Cavillation, Piety has no enemy but an ignorant, there is none that ever knew Piety that would give it the Character thou gives it;
If ever thou had layen at Gods Foot stool, and been lift up with pardoning Mercy, saying to thee, Son or daughter be of good chear, thy sins are forgiven thee, it would put an edge upon thee, to pursue after holiness;
If ever thou had lain At God's Foot stool, and been lift up with pardoning Mercy, saying to thee, Son or daughter be of good cheer, thy Sins Are forgiven thee, it would put an edge upon thee, to pursue After holiness;
closing with pardoning Mercy would heal palsie hands and feet, and make thee work, walk and run, it would kindle that love that is strong as death, and that jealousie that is cruel as the grave, the coals whereof are coals of fire, that have a vehement flame,
closing with pardoning Mercy would heal palsy hands and feet, and make thee work, walk and run, it would kindle that love that is strong as death, and that jealousy that is cruel as the grave, the coals whereof Are coals of fire, that have a vehement flame,
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For his wrestling and exercise, it consists (as ye heard) of three branches, ye have him wrestling with the difficulties and plunging perplexities in his case;
For his wrestling and exercise, it consists (as you herd) of three branches, you have him wrestling with the difficulties and plunging perplexities in his case;
these he expresses under the Metaphor of depths, and his wrestling with them is, by fervent wrestling and crying to God in Prayer, verses 1, 2. 2. Ye have him wrestling with the Conscience and sense of guilt, that obstructed his audience, put back his Prayers,
these he Expresses under the Metaphor of depths, and his wrestling with them is, by fervent wrestling and crying to God in Prayer, Verses 1, 2. 2. You have him wrestling with the Conscience and sense of guilt, that obstructed his audience, put back his Prayers,
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and offered to crush his hopes, and with that he wrestles in the 3, and 4. Verses, by taking with the dreadful desert of sin, by laying hold on God's pardoning Mercy,
and offered to crush his hope's, and with that he wrestles in the 3, and 4. Verses, by taking with the dreadful desert of since, by laying hold on God's pardoning Mercy,
and of this subject I have been speaking at great length, and I must exhort and intreat, that though a close be put to Preaching on it, that yet ye may not give over the minding of that Doctrine, it is that which will be your great Pasport;
and of this Subject I have been speaking At great length, and I must exhort and entreat, that though a close be put to Preaching on it, that yet you may not give over the minding of that Doctrine, it is that which will be your great Passport;
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or the delays of the out-gate prayed for, and these he wrestles with by confident, patient, affection at waiting on God, I wait for the Lord, my soul doth wait,
or the delays of the outgate prayed for, and these he wrestles with by confident, patient, affection At waiting on God, I wait for the Lord, my soul does wait,
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There is a general Remark which will make way to the purpose contained in the words, which I shall insist on a little, that is That perseverance and constant waiting on God in his way, is the great task of Saints,
There is a general Remark which will make Way to the purpose contained in the words, which I shall insist on a little, that is That perseverance and constant waiting on God in his Way, is the great task of Saints,
as it is opposed to Apostacy, backsliding & giving up with the ways of Religion. 2. (Which will deduce this General more fully and particularly) ye shall take a look of this perseverance,
as it is opposed to Apostasy, backsliding & giving up with the ways of Religion. 2. (Which will deduce this General more Fully and particularly) you shall take a look of this perseverance,
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as it imports a constant Tenor and course in waiting on God, and seeking of God, in opposition to folks phrases, fairds and hot fits at some times, wherein they are but fleeting.
as it imports a constant Tenor and course in waiting on God, and seeking of God, in opposition to folks phrases, fairds and hight fits At Some times, wherein they Are but fleeting.
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I shall not dwell much on that Doctrine. The necessity of it appears in the Promises made unto it, Mat. 24.13. It is he that endures unto the end shall be saved:
I shall not dwell much on that Doctrine. The necessity of it appears in the Promises made unto it, Mathew 24.13. It is he that endures unto the end shall be saved:
or is overcoming, it is to assure them, that are in earnest in the battel and in pursuit of the Victory, that they may grip the promise for their encouragement;
or is overcoming, it is to assure them, that Are in earnest in the battle and in pursuit of the Victory, that they may grip the promise for their encouragement;
but its remaining and stability depends on the eternal decree of God concerning the Elect ( For whom he forknows and predestinats to be conform to the image of his Son, them be also glorifies, Rom. 9.30.) upon the paction past betwixt the Father and the Son about the Elect, that the Father shall bring them to Christ,
but its remaining and stability depends on the Eternal Decree of God Concerning the Elect (For whom he forknows and predestinats to be conform to the image of his Son, them be also Glorifies, Rom. 9.30.) upon the paction passed betwixt the Father and the Son about the Elect, that the Father shall bring them to christ,
and that Christ shall lose none of them. Joh. 6.39. Upon the Promises of the Covenant of Grace, that he will put his fear in their hearts, that they shall not depart from him, Jer. 32.40.
and that christ shall loose none of them. John 6.39. Upon the Promises of the Covenant of Grace, that he will put his Fear in their hearts, that they shall not depart from him, Jer. 32.40.
Nor 3. shall I insist to lay before you the evil of Apostasie, that is, the prejudice this back-sliding hath with it, according to the degree and measure of it,
Nor 3. shall I insist to lay before you the evil of Apostasy, that is, the prejudice this backsliding hath with it, according to the degree and measure of it,
as that there is first this woful ill in it, in being hindred in that which is good. Gal. 5.7. Ye run well, who hindred you, that ye should not obey the truth.
as that there is First this woeful ill in it, in being hindered in that which is good. Gal. 5.7. You run well, who hindered you, that you should not obey the truth.
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And 2. That there is in it a losing of that which folks have gained, Gal. 3.4. Have ye suffered so many things in vain? Have ye lost all these sufferings ye endured in the world for Christianity? and 2 Joh. verse 8. Look to your selves that we lose not these things that have been wrought;
And 2. That there is in it a losing of that which folks have gained, Gal. 3.4. Have you suffered so many things in vain? Have you lost all these sufferings you endured in the world for Christianity? and 2 John verse 8. Look to your selves that we loose not these things that have been wrought;
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The progress that hath been made, the victory that hath been obtained over corruption, a man by Apostasy, back-sliding or sitting up in the way of God, runs the hazard of losing all that.
The progress that hath been made, the victory that hath been obtained over corruption, a man by Apostasy, backsliding or sitting up in the Way of God, runs the hazard of losing all that.
and have walked after vanity, and are become vain? And verse 31. Have I been a wilderness to Israel? a land of darkness? Werefore say my people, we are lords, we will come no more to thee; and Micah 6.3. O my people wherein have I wearied thee? What have I done unto thee? testifie against me.
and have walked After vanity, and Are become vain? And verse 31. Have I been a Wilderness to Israel? a land of darkness? Wherefore say my people, we Are Lords, we will come no more to thee; and micah 6.3. Oh my people wherein have I wearied thee? What have I done unto thee? testify against me.
the back-slider does all that he can to deter any to assay that course and way of Religion and Godliness, that he hath forsaken and turned his back on,
the backslider does all that he can to deter any to assay that course and Way of Religion and Godliness, that he hath forsaken and turned his back on,
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when after he hath been for a time in Christ's company, he makes desertion and leaves him, he proclaims to all the World, that there is not that satisfaction to be had in him,
when After he hath been for a time in Christ's company, he makes desertion and leaves him, he proclaims to all the World, that there is not that satisfaction to be had in him,
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God will make out upon temporary back-sliders, that which ye have 1 Pet. 2.21. It had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them;
God will make out upon temporary backsliders, that which you have 1 Pet. 2.21. It had been better for them not to have known the Way of righteousness, than After they have known it, to turn from the holy Commandment Delivered to them;
when they follow after their lovers, and cannot overtake them, seek them and cannot find them, till they find that iniquity of their backsliding to be hateful.
when they follow After their lovers, and cannot overtake them, seek them and cannot find them, till they find that iniquity of their backsliding to be hateful.
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How many seem to have come far on in Religion, and all the length they came in seeking God, they have given it over? How many made a mint of seeking God in secret,
How many seem to have come Far on in Religion, and all the length they Come in seeking God, they have given it over? How many made a mint of seeking God in secret,
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and in their Families, and now they no more assay it, than if they were Pagans? What shall I say of Negatives? many have not only turned off all Religion in their Practice,
and in their Families, and now they no more assay it, than if they were Pagans? What shall I say of Negatives? many have not only turned off all Religion in their Practice,
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but they are turned openly profane, and not only profane, but mockers, if ever they had any touch of Conscience in themselves, they are ready to call it Melancholy, silliness, sordid baseness in spirit,
but they Are turned openly profane, and not only profane, but mockers, if ever they had any touch of Conscience in themselves, they Are ready to call it Melancholy, silliness, sordid baseness in Spirit,
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and humbleth thee with the naughtiness of thy disposition, which he discovers to thee; thou may think thy self worse than sometime thou was, when thou art not worse,
and Humbleth thee with the naughtiness of thy disposition, which he discovers to thee; thou may think thy self Worse than sometime thou was, when thou art not Worse,
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or to the root, that is not making progress in Sanctification, nor is not growing in Mortification and Humiliation for his shortcoming, he is certainly a backsliding person.
or to the root, that is not making progress in Sanctification, nor is not growing in Mortification and Humiliation for his shortcoming, he is Certainly a backsliding person.
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these who had a lively impression on their Souls, of the life and power of Religion, are now come to that, that all they have is bare tastless notions & speculations;
these who had a lively impression on their Souls, of the life and power of Religion, Are now come to that, that all they have is bore tasteless notions & speculations;
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4. I would have folk that would try their frame, looking well to their diligence, It is the hand of the diligent that makes rich, Prov. 10.4. The soul of the diligent shall be made fat, Prov. 13.4.
4. I would have folk that would try their frame, looking well to their diligence, It is the hand of the diligent that makes rich, Curae 10.4. The soul of the diligent shall be made fat, Curae 13.4.
yet if they be under a spirit of discouragement, they cannot be making progress. Look then to your frame, who are more tender, what discouragement ye find in it.
yet if they be under a Spirit of discouragement, they cannot be making progress. Look then to your frame, who Are more tender, what discouragement you find in it.
thou drives heavily in any task thou art called to, thou art like Thomas, Joh. •1. 16. who followed Christ but discouragedly, Let us go also, says he, that we may die with him;
thou drives heavily in any task thou art called to, thou art like Thomas, John •1. 16. who followed christ but discourage, Let us go also, Says he, that we may die with him;
though thou keep up the tale of Duty thy discouragement evidences thou art fallen from thy first love, from that love which once thou had, or might have had.
though thou keep up the tale of Duty thy discouragement evidences thou art fallen from thy First love, from that love which once thou had, or might have had.
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Well then, try your selves by these things, what your growth is, what your heart-work is, what conscience is made of sin, what diligence in Duty, what discouragement in stead of delight;
Well then, try your selves by these things, what your growth is, what your Heartwork is, what conscience is made of since, what diligence in Duty, what discouragement in stead of delight;
and when ye have tryed, reflect on that I said before of your hazard and prejudice, what retardment in good, what loss is in what ye had gained, what indignity hath been offered to God, what reflecting on him, what stumbling-blocks have been laid before others, what sorrows ye have been brewing to your selves? And I shall only add this Consideration, I wish that all back slidden and up-sitten Professors, would ponder that place, Rev. 2•4, 5. Where there is a Church that is very zealous, cannot bear with them which are evil, hath tried them, which said they were Apostles,
and when you have tried, reflect on that I said before of your hazard and prejudice, what retardment in good, what loss is in what you had gained, what indignity hath been offered to God, what reflecting on him, what stumbling-blocks have been laid before Others, what sorrows you have been brewing to your selves? And I shall only add this Consideration, I wish that all back slidden and up-sitten Professors, would ponder that place, Rev. 2•4, 5. Where there is a Church that is very zealous, cannot bear with them which Are evil, hath tried them, which said they were Apostles,
A Church leaving her first Love, her gradual decay may provock God to un-Church her, except she consider from whence she is fallen, repent, and do her first works.
A Church leaving her First Love, her gradual decay may provoke God to un-Church her, except she Consider from whence she is fallen, Repent, and do her First works.
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and here (to say nothing to them that are so fast a-sleep, that they will not waken to consider of their up-sitten condition,) I find on the one hand, some that are sensible of their backsliding, ready to sigh and go backward, they look upon their case as deplorable,
and Here (to say nothing to them that Are so fast asleep, that they will not waken to Consider of their up-sitten condition,) I find on the one hand, Some that Are sensible of their backsliding, ready to sighs and go backward, they look upon their case as deplorable,
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Because iniquity shall abound, the love of many shall wax cold, Though I know the meaning of the place looks like another way, that because of the abounding of iniquity, folks shall not know with whom to walk, or intimatly converse;
Because iniquity shall abound, the love of many shall wax cold, Though I know the meaning of the place looks like Another Way, that Because of the abounding of iniquity, folks shall not know with whom to walk, or intimately converse;
The first I begin at is, Conceit, which not only many time evidences a man to be nothing, If a man thinketh himself something while he is nothing, he deceives himself, Gal. 6.3. and Rev. 3.17.
The First I begin At is, Conceit, which not only many time evidences a man to be nothing, If a man Thinketh himself something while he is nothing, he deceives himself, Gal. 6.3. and Rev. 3.17.
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but if any man draw back, my soul shall have no pleasure in him, says the Apostle, Heb. 10.38. A lifted up Soul, and a drawing back Soul go together;
but if any man draw back, my soul shall have no pleasure in him, Says the Apostle, Hebrew 10.38. A lifted up Soul, and a drawing back Soul go together;
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how many really godly hath conceit lost in the mire of apostasie, till they considered and laid it to heart better than they did. 2. (Which hath affinity with the former of conceit) Take notice of carnal confidence as another great cause;
how many really godly hath conceit lost in the mire of apostasy, till they considered and laid it to heart better than they did. 2. (Which hath affinity with the former of conceit) Take notice of carnal confidence as Another great cause;
When Job (29.18.) said he should die in his nest, and multiply his days as the sand, he was near a shake. When David, Psal. 30.6. said, in his prosperity he should not be moved;
When Job (29.18.) said he should die in his nest, and multiply his days as the sand, he was near a shake. When David, Psalm 30.6. said, in his Prosperity he should not be moved;
For the general I spoke somewhat to it, and hinted in the first place, at some Means of Tryal, whereby folks may know more distinctly their sitten-up frame,
For the general I spoke somewhat to it, and hinted in the First place, At Some Means of Trial, whereby folks may know more distinctly their sitten-up frame,
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several things occur, which though divers of them may be one upon the matter, yet I name them distinctly, that under one notion or another of the same thing, ye may take up your distemper.
several things occur, which though diverse of them may be one upon the matter, yet I name them distinctly, that under one notion or Another of the same thing, you may take up your distemper.
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when folks, though they go about the Duties of Religion, in privat and publick, yet the most they have for them is to fill the field, to observe a custom,
when folks, though they go about the Duties of Religion, in private and public, yet the most they have for them is to fill the field, to observe a custom,
and an idle soul shall suffer hunger: And Eccles. 10.18. By much slothfulness the building decayeth, and through idleness of the hands, the house droppeth through.
and an idle soul shall suffer hunger: And Eccles. 10.18. By much slothfulness the building decayeth, and through idleness of the hands, the house drops through.
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Further in the fourth place, ye shall take notice of this, that the not observing of gradual Decays, is the great cause of the heightning that Decay,
Further in the fourth place, you shall take notice of this, that the not observing of gradual Decays, is the great cause of the heightening that Decay,
when they steal at leasure from their first Love, and it is not observed by them, it brings on a sinful frame ere they be awa••• •any through want of observation, are like Sampson 〈 … 〉 hath his Locks cut,
when they steal At leisure from their First Love, and it is not observed by them, it brings on a sinful frame ere they be awa••• •any through want of observation, Are like Sampson 〈 … 〉 hath his Locks Cut,
it's a great cause of backsliding, and of idleness, and inadvertance, that brings on decay: If Judas love the bag, he will sooner or later betray his Master for money:
it's a great cause of backsliding, and of idleness, and inadvertance, that brings on decay: If Judas love the bag, he will sooner or later betray his Master for money:
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Many folk are fair above ground, but O! How naughty are they under ground? That's a good foundation that's laid in mortification, self-denial, and needy dependance on Christ:
Many folk Are fair above ground, but OH! How naughty Are they under ground? That's a good Foundation that's laid in mortification, self-denial, and needy dependence on christ:
As many suffer shipwrack of their pursuit in the bosome of some Idol, so many split upon the Rock of Diffidence and Discouragement, which being given way to, there is no remedy,
As many suffer shipwreck of their pursuit in the bosom of Some Idol, so many split upon the Rock of Diffidence and Discouragement, which being given Way to, there is no remedy,
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or shall take them, not so near them, as to try if they have corruption, to stumble at them, compare Joh. 6.60, 61. with 66. Many of Christs Disciples,
or shall take them, not so near them, as to try if they have corruption, to Stumble At them, compare John 6.60, 61. with 66. Many of Christ Disciples,
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when they have heard him speak of the eating of his flesh, and drinking of his blood, say, This is a hard saying, who can hear it? Christ knowing their murmuring, saith, Doth this offend you? And what comes of that? v. 66. From that time many of his disciples went back,
when they have herd him speak of the eating of his Flesh, and drinking of his blood, say, This is a hard saying, who can hear it? christ knowing their murmuring, Says, Does this offend you? And what comes of that? v. 66. From that time many of his Disciples went back,
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or whether folk stumble at the dispensations of providence, when they are sad and afflicting, Isai. 33.14. It is said of the Hypocrites, The sinners in Zion are afraid, fearfulness hath surprised the hypocrites:
or whither folk Stumble At the dispensations of providence, when they Are sad and afflicting, Isaiah 33.14. It is said of the Hypocrites, The Sinners in Zion Are afraid, fearfulness hath surprised the Hypocrites:
who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? Alluding to the terrible aspect of Sennacheribs Army;
who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? Alluding to the terrible aspect of Sennacheribs Army;
Remember when David stumbled at the prosperity of the wicked, he came to that, How doth God know? and is there knowledge in the most high? Verily I have cleansed my hands in vain,
remember when David stumbled At the Prosperity of the wicked, he Come to that, How does God know? and is there knowledge in the most high? Verily I have cleansed my hands in vain,
some complain, that all their time they get nothing, they are kept poor and needy, from the hand to the mouth, they meet with nothing but delays, tossing and restlessness, any get leave to draw their breath but they,
Some complain, that all their time they get nothing, they Are kept poor and needy, from the hand to the Mouth, they meet with nothing but delays, tossing and restlessness, any get leave to draw their breath but they,
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but hast thou this mercy, that thou art kept low, thou has no ground of carnal confidence, thou gets not leave to be idle, thou art holden going, diligent, serious in errands to Christ.
but hast thou this mercy, that thou art kept low, thou has no ground of carnal confidence, thou gets not leave to be idle, thou art held going, diligent, serious in errands to christ.
and seeking of him, in opposition to that brashiness fleettingness, ups and downs that are in some, who will have some odd fits of godliness, they are now very hot,
and seeking of him, in opposition to that brashiness fleettingness, ups and downs that Are in Some, who will have Some odd fits of godliness, they Are now very hight,
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Ye may take an instance of this in Israel, when the Law was publish'd at Sinai, with great Majesty and terrour, who but they? Deut. 9.27. All that the Lord our God will speak unto thee, we will do it:
You may take an instance of this in Israel, when the Law was published At Sinai, with great Majesty and terror, who but they? Deuteronomy 9.27. All that the Lord our God will speak unto thee, we will do it:
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But the History tells if they were as good as their word. Another instance ye have in Israel at the red Sea, Psal. 106.12. — Then believed they his word, and sang his praise, when the waters overflowed their enemies;
But the History tells if they were as good as their word. another instance you have in Israel At the read Sea, Psalm 106.12. — Then believed they his word, and sang his praise, when the waters overflowed their enemies;
I know them better than themselves do, I know they want that heart they profess, to be solid and constant in their obedience to me. 2. This fleeting disposition would be guarded against,
I know them better than themselves do, I know they want that heart they profess, to be solid and constant in their Obedience to me. 2. This fleeting disposition would be guarded against,
when they turn their back upon it. What a sad check is that Christ gives to the Jews, Joh. 5.35. John was a burning and a shining light, and ye rejoyced to walk in his light for a season;
when they turn their back upon it. What a sad check is that christ gives to the jews, John 5.35. John was a burning and a shining Light, and you rejoiced to walk in his Light for a season;
Who but John for a time to you? but ye soon tyred. And see how the Apostle beats home a reproof for this, Gal. 4.14. — My temptation which was in my flesh ye despised not, nor rejected;
Who but John for a time to you? but you soon tired. And see how the Apostle beats home a reproof for this, Gal. 4.14. — My temptation which was in my Flesh you despised not, nor rejected;
O Ephraim, what shall I do unto thee? for your goodness is as a morning cloud, &c. What shall I do with that? What service can I have of it? What is in it to be noticed? For thou a•t unstable as the morning cloud, is soon dispelled,
Oh Ephraim, what shall I do unto thee? for your Goodness is as a morning cloud, etc. What shall I do with that? What service can I have of it? What is in it to be noticed? For thou a•t unstable as the morning cloud, is soon dispelled,
4. This fleeting humour would be guarded against, because (besides, it's not acceptance with God) it keeps folk that they know not the good of godliness:
4. This fleeting humour would be guarded against, Because (beside, it's not acceptance with God) it keeps folk that they know not the good of godliness:
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lest folks be given over to their own hearts lusts, to walk in their own counsels) but such folk should look to it, ye that are brashie, either hot and frazie, or key cold:
lest folks be given over to their own hearts Lustiest, to walk in their own Counsels) but such folk should look to it, you that Are brashie, either hight and frazie, or key cold:
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But that ye may learn to be still the same, in so far as is attainable, in this state of misery, I would recommend to you partly, that ye would labour to fix your selves on rational principles;
But that you may Learn to be still the same, in so Far as is attainable, in this state of misery, I would recommend to you partly, that you would labour to fix your selves on rational principles;
Stuff thine heart solidly with rational and solid grounds to go upon in Religion, and these put in the hand of God, will be a constant spring to feed thy diligence. 2. To these rational grounds, add solid resolutions, that (as Barnabas perswaded the Christians, Acts 11.23.) Thou may with full purpose of heart cleave unto the Lord;
Stuff thine heart solidly with rational and solid grounds to go upon in Religion, and these put in the hand of God, will be a constant spring to feed thy diligence. 2. To these rational grounds, add solid resolutions, that (as Barnabas persuaded the Christians, Acts 11.23.) Thou may with full purpose of heart cleave unto the Lord;
it's he that must unite thy heart to fear his Name, Psal. 86.11. It's he that can gather the fleeting heart, and fix it on the nail that's fastened in a sure place;
it's he that must unite thy heart to Fear his Name, Psalm 86.11. It's he that can gather the fleeting heart, and fix it on the nail that's fastened in a sure place;
It's he in whose hand thou must put all thy resolutions and purposes, as David, who when he hath resolved well, Psal. 17.3. — Thou hast tried me, and shalt find nothing:
It's he in whose hand thou must put all thy resolutions and Purposes, as David, who when he hath resolved well, Psalm 17.3. — Thou hast tried me, and shalt find nothing:
and it's in opposition to this, the Psalmist will wait on God, and in opposition to such temptations, we are to fix this truth, that no delay we meet with in Gods way, ought to cut our perseverance short.
and it's in opposition to this, the Psalmist will wait on God, and in opposition to such temptations, we Are to fix this truth, that no Delay we meet with in God's Way, ought to Cut our perseverance short.
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This evil is of the Lord, why should I wait on the Lord any longer? And readily the man that will not wait on God, hath that which he had with it, v. 31. God do so to me,
This evil is of the Lord, why should I wait on the Lord any longer? And readily the man that will not wait on God, hath that which he had with it, v. 31. God do so to me,
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The godly man resolves to be like the infirm man at the Pool, Joh. 5.57 There will he ly• were it never so long, till the water be troubled, and some put him in;
The godly man resolves to be like the infirm man At the Pool, John 5.57 There will he ly• were it never so long, till the water be troubled, and Some put him in;
My soul waits for the Lord, more, &c. And Psal 62. after he hath said, Truly my soul waiteth on God, from him comes my salvation, v. 1. he presseth it over again, v. 5. O my soul, wait thou only upon God,
My soul waits for the Lord, more, etc. And Psalm 62. After he hath said, Truly my soul waits on God, from him comes my salvation, v. 1. he Presseth it over again, v. 5. Oh my soul, wait thou only upon God,
Now the prosecution of this would lead me to the particulars in the Text, wherein these four or five things are clear. 1. The Psalmists exercise, I wait. 2. The object of his exercise of waiting. I wait for the Lord.
Now the prosecution of this would led me to the particulars in the Text, wherein these four or five things Are clear. 1. The Psalmists exercise, I wait. 2. The Object of his exercise of waiting. I wait for the Lord.
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I say, more, &c. These are the particulars in the Text, in the prosecution whereof, we may have sundry things for laying open this exercise of waiting on God;
I say, more, etc. These Are the particulars in the Text, in the prosecution whereof, we may have sundry things for laying open this exercise of waiting on God;
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1. Wai•ing on God is a blest mean appointed of God, in order to an out-gate out of all difficulties. Isai. 30.18. Blest are all they that wait on him.
1. Wai•ing on God is a blessed mean appointed of God, in order to an outgate out of all difficulties. Isaiah 30.18. Blessed Are all they that wait on him.
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and he will go down to the Land of the Philistines; and the History tells what befell him there, he is forced to lie, he is likely to be brought in a snare, by fighting against the people of God and his interest,
and he will go down to the Land of the philistines; and the History tells what befell him there, he is forced to lie, he is likely to be brought in a snare, by fighting against the people of God and his Interest,
and in Ziglag, in hazard of being destroyed by the Amalekites; a man may well get an ill Conscience by apostacy and declining, he is never a step nearer delivery,
and in Ziklag, in hazard of being destroyed by the Amalekites; a man may well get an ill Conscience by apostasy and declining, he is never a step nearer delivery,
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And 3. When we weary of waiting on God, because of outward dispensations, we bewray too much affection to the things of time, thou art in a difficulty,
And 3. When we weary of waiting on God, Because of outward dispensations, we bewray too much affection to the things of time, thou art in a difficulty,
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and wrestled with the conscience of guilt, by taking with it, and fleeing to pardoning mercy on right terms, he is put now to wrestle with delays of comfort, and an out-gate;
and wrestled with the conscience of guilt, by taking with it, and fleeing to pardoning mercy on right terms, he is put now to wrestle with delays of Comfort, and an outgate;
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and followed it out a little, in opposition to apostacy and back-sliding, and more particularly, to these brashy, hot fits, that folk have at some times, which are followed with as great cools,
and followed it out a little, in opposition to apostasy and backsliding, and more particularly, to these brashy, hight fits, that folk have At Some times, which Are followed with as great cools,
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and in opposition to delays, or wearying and sitting up from employing God, when folks meet with delays which is in the Text, which ye may remember I divided in these five;
and in opposition to delays, or wearying and sitting up from employing God, when folks meet with delays which is in the Text, which you may Remember I divided in these five;
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5. The great measure of his affection in waiting My soul waits for the Lord, more than they that watch for the morning, I say, more than they that watch for the morning.
5. The great measure of his affection in waiting My soul waits for the Lord, more than they that watch for the morning, I say, more than they that watch for the morning.
For the first of these, that he is waiting; this, if I should follow forth in all that might be said of it, I should take in that Confidence and affection the Psalmist hath in waiting, which will occur in their proper places, to be spoken to,
For the First of these, that he is waiting; this, if I should follow forth in all that might be said of it, I should take in that Confidence and affection the Psalmist hath in waiting, which will occur in their proper places, to be spoken to,
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but I shall handle waiting on God here only in these two: 1. Somewhat Supposed, That he is put to wait. 2. Somewhat proposed, That when he is put to wait, he doth wait.
but I shall handle waiting on God Here only in these two: 1. Somewhat Supposed, That he is put to wait. 2. Somewhat proposed, That when he is put to wait, he does wait.
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For the first, somewhat supposed, that he is put to wait, which affords us this Observation, that the Saints even in their serious and sincere seeking of God in difficulties, may be exercised with delays of comfort, and an out-gate;
For the First, somewhat supposed, that he is put to wait, which affords us this Observation, that the Saints even in their serious and sincere seeking of God in difficulties, may be exercised with delays of Comfort, and an outgate;
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when he has not only been looking upon his trouble, but sensible of sin, and following a right method for pardon of sin, on right Terms, carefully and diligently going about his duty, he is put to this, I wait for the Lord.
when he has not only been looking upon his trouble, but sensible of since, and following a right method for pardon of since, on right Terms, carefully and diligently going about his duty, he is put to this, I wait for the Lord.
The Lord indeed hath made many rich and precious Promises, relative to every pressure his people can be under, there is not a distress or difficulty they can be in,
The Lord indeed hath made many rich and precious Promises, relative to every pressure his people can be under, there is not a distress or difficulty they can be in,
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and performing of them in his own hand, Isai. 60. ult. and it is not for us to know the times and the seasons which the Father hath put in his own power;
and performing of them in his own hand, Isaiah 60. ult. and it is not for us to know the times and the seasons which the Father hath put in his own power;
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we by reason of our corruption and weakness, are often put to cry, How long, Lord? how long? Psal. 6.3. How long wilt thou forget me? how long wilt thou hide thy face? Psal. 13.1. And as it is. Jer. 8.20. The harvest is past, the Summer is ended, and we are not saved:
we by reason of our corruption and weakness, Are often put to cry, How long, Lord? how long? Psalm 6.3. How long wilt thou forget me? how long wilt thou hide thy face? Psalm 13.1. And as it is. Jer. 8.20. The harvest is past, the Summer is ended, and we Are not saved:
that though God put us to wait, he doth not that meerly on the account of his Soveraignty (though he might do so,) but for the exercise, profit, and advantage of his people:
that though God put us to wait, he does not that merely on the account of his Sovereignty (though he might do so,) but for the exercise, profit, and advantage of his people:
it is not the tryal of Faith when we see rich and precious Promises meeting with sad times and cases, to close with them, providing God will let us see them presently accomplished when we would;
it is not the trial of Faith when we see rich and precious Promises meeting with sad times and cases, to close with them, providing God will let us see them presently accomplished when we would;
There is nothing better for me, than that I should speedily escape into the land of the Philistines, 1 Sam. 27.1. 3. The Lord delays his people, that when they have studied Faith and Patience, and have resolved upon it as their duty, to give God his own time for performing his Promises, they may have access to the blessed Fruit that comes in at that door, Rom. 5.3. We glory in tribulation, knowing that tribulation worketh patience, patience experience, &c. There are two remarkable things in that Text, one is, That the blessing of God on cankering, fretting, irritating Tribulation, can make it a mean in his hand to bring forth Patience.
There is nothing better for me, than that I should speedily escape into the land of the philistines, 1 Sam. 27.1. 3. The Lord delays his people, that when they have studied Faith and Patience, and have resolved upon it as their duty, to give God his own time for performing his Promises, they may have access to the blessed Fruit that comes in At that door, Rom. 5.3. We glory in tribulation, knowing that tribulation works patience, patience experience, etc. There Are two remarkable things in that Text, one is, That the blessing of God on cankering, fretting, irritating Tribulation, can make it a mean in his hand to bring forth Patience.
And 1. The godly that are seeking God sincerely, and seriously, would hence be Cautioned not to judge of their sincerity and diligence, by their present success, comfort, or out-gate;
And 1. The godly that Are seeking God sincerely, and seriously, would hence be Cautioned not to judge of their sincerity and diligence, by their present success, Comfort, or outgate;
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here is a man crying to God out of the depths, verse 1, 2. Taking with guilt, verse 3. gripping to pardoning Mercy on right terms, verse 4. And yet here he is put to wait, in opposition to delays.
Here is a man crying to God out of the depths, verse 1, 2. Taking with guilt, verse 3. gripping to pardoning Mercy on right terms, verse 4. And yet Here he is put to wait, in opposition to delays.
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2. Hence ye shall gather, that if the Lord delay a man in the posture that this holy man was, in crying, serious in Prayer, in taking with guilt, in pleading for pardon;
2. Hence you shall gather, that if the Lord Delay a man in the posture that this holy man was, in crying, serious in Prayer, in taking with guilt, in pleading for pardon;
— He tells his people, when the remnant should be brought forth, and they should see their ways and doings, they should be comforted concerning all the evil that he had brought upon Jerusalem,
— He tells his people, when the remnant should be brought forth, and they should see their ways and doings, they should be comforted Concerning all the evil that he had brought upon Jerusalem,
And doth not the evil improvement of Trouble, and folks security and negligence under trouble, justifie God in the long continuance of trouble? when we are ready to cry, how long, Lord? how long shall this calamity last? The Lord may retort it upon us, Why will ye die, O house of Israel? For as it is, Jer. 44.10.
And does not the evil improvement of Trouble, and folks security and negligence under trouble, justify God in the long Continuance of trouble? when we Are ready to cry, how long, Lord? how long shall this calamity last? The Lord may retort it upon us, Why will you die, Oh house of Israel? For as it is, Jer. 44.10.
But 3. If the Lord, for the ends before-mentioned, may long delay his people, and keep them waiting in trouble, take heed that Faith, the great support of Patience, fail not in that exigent,
But 3. If the Lord, for the ends beforementioned, may long Delay his people, and keep them waiting in trouble, take heed that Faith, the great support of Patience, fail not in that exigent,
while speaking to God, hath a dreadful word, when he reflects on the Promises God made to be with him in his Ministry, says he, Wilt thou be to me altogether as a liar,
while speaking to God, hath a dreadful word, when he reflects on the Promises God made to be with him in his Ministry, Says he, Wilt thou be to me altogether as a liar,
and that Faith be not brangled, we would beside, be looking well to the Atheism of our hearts, (for there is a seed of Atheism in every bosom;) that if the Lord put us hardly to it,
and that Faith be not brangled, we would beside, be looking well to the Atheism of our hearts, (for there is a seed of Atheism in every bosom;) that if the Lord put us hardly to it,
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delays make discoveries, and that is the exercise of many folk, Jer. 8.15. We looked for peace, but no good came, and for a time of healing, but behold trouble;
delays make discoveries, and that is the exercise of many folk, Jer. 8.15. We looked for peace, but no good Come, and for a time of healing, but behold trouble;
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When thou art carried through the day, thou must not take that for surety, that thou wilt through the next day without Self-denial, and needy dependance.
When thou art carried through the day, thou must not take that for surety, that thou wilt through the next day without Self-denial, and needy dependence.
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but know there is still a necessity of Self-denial, and needy-dependance, lest the length of Trial discover that, which the greatness of the Trial did not discover.
but know there is still a necessity of Self-denial, and needy-dependance, lest the length of Trial discover that, which the greatness of the Trial did not discover.
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then men go through Afflictions rightly, when they read Their light afflictions, which is but for a moment, worketh for them a far more exceeding and eternal weight of glory;
then men go through Afflictions rightly, when they read Their Light afflictions, which is but for a moment, works for them a Far more exceeding and Eternal weight of glory;
Then men will be patient, and stablish their hearts, when they consider that the coming of the Lord draws near, Jam. 5.8. In a word, when God exercises with delays, that is an useful Preaching which ye have, 1 Cor. 7.29. This I say, brethren, the time is short;
Then men will be patient, and establish their hearts, when they Consider that the coming of the Lord draws near, Jam. 5.8. In a word, when God exercises with delays, that is an useful Preaching which you have, 1 Cor. 7.29. This I say, brothers, the time is short;
(he touches the Glass, and lets them see it is near run out) It remaineth, that both these that have wives, be as though they had none, they that weep, as though they weeped not, they that rejoyce, as though they rejoyced not.
(he touches the Glass, and lets them see it is near run out) It remains, that both these that have wives, be as though they had none, they that weep, as though they Wept not, they that rejoice, as though they rejoiced not.
For the import of this Duty of Waiting, a waiter on God, when he is delayed, he must have these three things shortly, 1. He must have somewhat to be the Basis and Ground of his Waiting,
For the import of this Duty of Waiting, a waiter on God, when he is delayed, he must have these three things shortly, 1. He must have somewhat to be the Basis and Ground of his Waiting,
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but having the Word of God, so long as God gives him not another Bible (and that will never be) whatever be his present case, he must still look for better:
but having the Word of God, so long as God gives him not Another bible (and that will never be) whatever be his present case, he must still look for better:
if he have a Night, he must look for a Day on the back of that Night, as Isai. 8.17. I will wait on the Lord, that hides his face from the house of Jacob;
if he have a Night, he must look for a Day on the back of that Night, as Isaiah 8.17. I will wait on the Lord, that hides his face from the house of Jacob;
and I will look for him, though he hide his Face at present, I will look for better things from him; and Mic. 7.7. I will look unto the Lord, I will wait on the God of my salvation, my God will hear me;
and I will look for him, though he hide his Face At present, I will look for better things from him; and Mic. 7.7. I will look unto the Lord, I will wait on the God of my salvation, my God will hear me;
And, 2 This waiting of the Saints imports, that they having believed the word of Promise, they must not make haste, Isai. 28.16. He that believes shall not make baste. They must not be hasty;
And, 2 This waiting of the Saints imports, that they having believed the word of Promise, they must not make haste, Isaiah 28.16. He that believes shall not make baste. They must not be hasty;
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and when he is in distress in the field, he should be sent even to Babylon to be delivered, Mic. 4.10. That is the next step of a Waiter, That when he has believed the Promise, he makes no haste.
and when he is in distress in the field, he should be sent even to Babylon to be Delivered, Mic. 4.10. That is the next step of a Waiter, That when he has believed the Promise, he makes no haste.
before the day pass, as the chaff, before the fierce anger of the Lord come upon the rest,) Seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lords anger;
before the day pass, as the chaff, before the fierce anger of the Lord come upon the rest,) Seek righteousness, seek meekness, it may be you shall be hid in the day of the lords anger;
Whatever be the proper meaning of the place, they speak no Heresie, who in alluding to it, do recommend to seek the imputed Righteousness of Christ to their person,
Whatever be the proper meaning of the place, they speak no Heresy, who in alluding to it, do recommend to seek the imputed Righteousness of christ to their person,
The meaning whereof is not only, that these who are students of Righteousness and Meekness (as indeed they who are such will not be peremptor about events) but it imports further, that they may take their venture of God, of being hid in the day of God's anger, when the storm breaks upon others;
The meaning whereof is not only, that these who Are Students of Righteousness and Meekness (as indeed they who Are such will not be peremptor about events) but it imports further, that they may take their venture of God, of being hid in the day of God's anger, when the storm breaks upon Others;
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So ye have had a brief view of what is the import of waiting on God under delays, there must be Faith as the ground of it, not being hasty of the result of Faith,
So you have had a brief view of what is the import of waiting on God under delays, there must be Faith as the ground of it, not being hasty of the result of Faith,
I Am now (as ye may remember) laying before you the Psalmists exercise of waiting on God; and having in the morning spoken to what is supposed in these Words, That the Saints may be put to wait on Gods delaying to perform his promises, I came to that which is proposed, that they should wait;
I Am now (as you may Remember) laying before you the Psalmists exercise of waiting on God; and having in the morning spoken to what is supposed in these Words, That the Saints may be put to wait on God's delaying to perform his promises, I Come to that which is proposed, that they should wait;
so long as the Word speaks good news, That the needy shall not always be forgotten, that the expectation of the poor shall not perish for ever, Psal. 9.18. There is no cause why our hearts should envy sinners, but that our hearts should be in the fear of the Lord all the day long.
so long as the Word speaks good news, That the needy shall not always be forgotten, that the expectation of the poor shall not perish for ever, Psalm 9.18. There is no cause why our hearts should envy Sinners, but that our hearts should be in the Fear of the Lord all the day long.
That of all the good things which the Lord had promised to that people (and many a time there seemed to be an utter impossibility of the performance of it) not one thing had failed,
That of all the good things which the Lord had promised to that people (and many a time there seemed to be an utter impossibility of the performance of it) not one thing had failed,
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A man that hath good things laid up for him in the Scripture, though he be put to wait for them, he needs not make a cheap Market of them, they will be found forth-coming to him.
A man that hath good things laid up for him in the Scripture, though he be put to wait for them, he needs not make a cheap Market of them, they will be found forthcoming to him.
but in the time of need, Heb 4. ult. He will make out his mercies in the time when they will be found double mercies for their seasonableness, Psal. 94.18. When I said, My foot slippeth, thy mercy, O Lord, held me up.
but in the time of need, Hebrew 4. ult. He will make out his Mercies in the time when they will be found double Mercies for their seasonableness, Psalm 94.18. When I said, My foot slippeth, thy mercy, Oh Lord, held me up.
but he will make out that, My grace is sufficient for you; my strength is made perfect in weakness, 2 Cor. 12.9. That then is one Consideration to perswade you to wa•t on, That delayed success is not denyed success.
but he will make out that, My grace is sufficient for you; my strength is made perfect in weakness, 2 Cor. 12.9. That then is one Consideration to persuade you to wa•t on, That delayed success is not denied success.
2. This may press and perswade to on-waiting, that if we be doing our duty, we may very safely trust the love and wisdom of God with the time of doing us good.
2. This may press and persuade to awaiting, that if we be doing our duty, we may very safely trust the love and Wisdom of God with the time of doing us good.
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although it were come to that, that there were nothing but dry bones in a Valley, he can make these dry bones to live, Ezek 37. Although there were no Witnesses left, (And O but it's sad to see a decay of a faithful Ministry,
although it were come to that, that there were nothing but dry bones in a Valley, he can make these dry bones to live, Ezekiel 37. Although there were no Witnesses left, (And Oh but it's sad to see a decay of a faithful Ministry,
Thou wilt say, Why doth he delay so long from com•ng to comfort, or give an out-gate? But he can convince thee with satisfying reasons, that his delays were needful.
Thou wilt say, Why does he Delay so long from com•ng to Comfort, or give an outgate? But he can convince thee with satisfying Reasons, that his delays were needful.
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3. A third Consideration to perswade to waiting, in opposition to making haste, is, That they that are sweet to wait, would look if they be busie at work,
3. A third Consideration to persuade to waiting, in opposition to making haste, is, That they that Are sweet to wait, would look if they be busy At work,
This is a needful diversion, which I would offer to such folk, were they busie in making use of long and feeding storms, they would make less dinn in waiting for an issue of them,
This is a needful diversion, which I would offer to such folk, were they busy in making use of long and feeding storms, they would make less Dinn in waiting for an issue of them,
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but they would be ready to say rather, Alas, let him tarry never so long, he will come ere I be ready for him, ere I have reaped the blessed fruit of the dispensations of his providence that I am under:
but they would be ready to say rather, Alas, let him tarry never so long, he will come ere I be ready for him, ere I have reaped the blessed fruit of the dispensations of his providence that I am under:
4. To perswade you to wait, and that ye would not be hasty, if none of the former Considerations will press you to it, remember the Soveraignty of God,
4. To persuade you to wait, and that you would not be hasty, if none of the former Considerations will press you to it, Remember the Sovereignty of God,
when thou wearies to wait, consider what thou art, a bit of nothing, a dependent bit of beeing, to be made or not made, formed or marred at his pleasure:
when thou wearies to wait, Consider what thou art, a bit of nothing, a dependent bit of being, to be made or not made, formed or marred At his pleasure:
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and naked shall I return, God gave, and God hath taken, blessed be the Name of the Lord. And Chap. 2.10. he says to his Wife, Shall we receive good at the hand of God, and shall we not receive evil.
and naked shall I return, God gave, and God hath taken, blessed be the Name of the Lord. And Chap. 2.10. he Says to his Wife, Shall we receive good At the hand of God, and shall we not receive evil.
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and that Argument is made use of by him to his Disciples, in the matter of timing mercies, Acts 1. Lord, say they, wilt thou at this time restore the Kingdom to Israel? He answers, It is not for you to know the times and seasons which the Father hath put in his own power:
and that Argument is made use of by him to his Disciples, in the matter of timing Mercies, Acts 1. Lord, say they, wilt thou At this time restore the Kingdom to Israel? He answers, It is not for you to know the times and seasons which the Father hath put in his own power:
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and were Soveraignty more studied, and practically improven in the lots that befall us, and in their continuance, we would often find matter of a song, where we make a quarrel.
and were Sovereignty more studied, and practically improven in the lots that befall us, and in their Continuance, we would often find matter of a song, where we make a quarrel.
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1. Meekness and sweetness is commendable on this account, that it takes the poison and sting out of all our lots. The Apostle, Rom. 12.21. when he hath been speaking against passion and fretfulness, at our neighbours that angers us, he hath a very speaking word that he closes with, Be not overcome of evil;
1. Meekness and sweetness is commendable on this account, that it Takes the poison and sting out of all our lots. The Apostle, Rom. 12.21. when he hath been speaking against passion and fretfulness, At our neighbours that anger's us, he hath a very speaking word that he closes with, Be not overcome of evil;
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and hath them still in remembrance, his soul sinketh in him, but when he gets victory over these, he says, It's of the Lord's mercy that we are not consumed, because his compassions fail not.
and hath them still in remembrance, his soul sinks in him, but when he gets victory over these, he Says, It's of the Lord's mercy that we Are not consumed, Because his compassions fail not.
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He that had said before, that his soul was removed far from peace, and he forgot prosperity, he finds prosperity among his despised and undervalued lots.
He that had said before, that his soul was removed Far from peace, and he forgotten Prosperity, he finds Prosperity among his despised and undervalved lots.
It's not your continued crosses, and long delays that is your affliction, it's your bitterness that is the poison and sting of them all, and makes them so afflicting:
It's not your continued Crosses, and long delays that is your affliction, it's your bitterness that is the poison and sting of them all, and makes them so afflicting:
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There is no outgate of a Cross comparable to this, the coming off with a meek mind, as that word Psal. 55.18. holds out, He hath delivered my soul in peace from the battel that was against me.
There is no outgate of a Cross comparable to this, the coming off with a meek mind, as that word Psalm 55.18. holds out, He hath Delivered my soul in peace from the battle that was against me.
what doth it import and portend to a man? I shall tell you, it portends mo and sharper rods to tame that wild and imbittered heart, to humble that fretful disposition:
what does it import and portend to a man? I shall tell you, it portends more and sharper rods to tame that wild and imbittered heart, to humble that fretful disposition:
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and though thou belong to God, yet (as it is said of wicked men) if thou walk contrary unto him, he will walk contrary unto thee, Levit. 26. And thou may expect seven times more yoke upon yoke, cross upon cross, till thou be tame,
and though thou belong to God, yet (as it is said of wicked men) if thou walk contrary unto him, he will walk contrary unto thee, Levit. 26. And thou may expect seven times more yoke upon yoke, cross upon cross, till thou be tame,
3. It may perswade to the study of meekness, and to set against bitterness, to consider that bitterness is unreasonable, Isai. 45.9. Wo to him that strives with his Maker, let the pot sheards strive with the pot sheards of the earth;
3. It may persuade to the study of meekness, and to Set against bitterness, to Consider that bitterness is unreasonable, Isaiah 45.9. Woe to him that strives with his Maker, let the pot shards strive with the pot shards of the earth;
shall the clay say to him that fashioneth it, what makest thou? He is the Lord, to whom, who can say, What dost thou? Ponder that word which I have often occasion to mind you of, Job 18.4. He teareth himself in his anger:
shall the clay say to him that fashioneth it, what Makest thou? He is the Lord, to whom, who can say, What dost thou? Ponder that word which I have often occasion to mind you of, Job 18.4. He teareth himself in his anger:
(a lively and pathetick description of a fretful disposition, he would eat himself in his anger,) but shall the earth be forsaken for thee? and shall the rock be removed out of his place? Is there no more ado but turn all the wheels of providence up-side down,
(a lively and pathetic description of a fretful disposition, he would eat himself in his anger,) but shall the earth be forsaken for thee? and shall the rock be removed out of his place? Is there no more ado but turn all the wheels of providence upside down,
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when ye take the pett? When such a goodly thing as thou art not pleased with it, says Bildad to Job, O fretful body, wilt thou sit down and ask, who should guide the world? Who should have the Throne? Whether God or thou? Whether should he guide thee,
when you take the pet? When such a goodly thing as thou art not pleased with it, Says Bildad to Job, Oh fretful body, wilt thou fit down and ask, who should guide the world? Who should have the Throne? Whither God or thou? Whither should he guide thee,
but thou like a Child of Belial envyeth it? Nay further, let me plead for God, bitter body, what ails thee? what would do thy turn? Thou can name many things thou wants,
but thou like a Child of Belial envyeth it? Nay further, let me plead for God, bitter body, what ails thee? what would do thy turn? Thou can name many things thou Wants,
Now as these Consideratious should perswade you to look on the excellency and advantage of waiting on God, in opposition to making haste, and to fretfulness severally;
Now as these Consideratious should persuade you to look on the excellency and advantage of waiting on God, in opposition to making haste, and to fretfulness severally;
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but their waiting on God proves, that the curse is taken out of it, Blest is the man and woman that wearies not, that frets not under difficult lots,
but their waiting on God Proves, that the curse is taken out of it, Blessed is the man and woman that wearies not, that frets not under difficult lots,
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Thrice blest are they (as I may, if the Lord will, handle in the progress) that love their duty for it self with an eye to Divine approbation, whatever may be the issue of it.
Thrice blessed Are they (as I may, if the Lord will, handle in the progress) that love their duty for it self with an eye to Divine approbation, whatever may be the issue of it.
but, says he, if ye continue patient, ye shall have this blessing, ye shall possess your selves; an impatient man is a sort of mad-man, he is not at himself, he possesses not himself,
but, Says he, if you continue patient, you shall have this blessing, you shall possess your selves; an impatient man is a sort of madman, he is not At himself, he Possesses not himself,
But would ye see the Blessedness of the waiter on God, read at your leisure, Isai. 40.29. He gives power to the faint, and to them that have no might, he increaseth strength;
But would you see the Blessedness of the waiter on God, read At your leisure, Isaiah 40.29. He gives power to the faint, and to them that have no might, he increases strength;
but they that wait on the Lord, shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not be faint;
but they that wait on the Lord, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not be faint;
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And 3. (Reverencing Providence that I have been detained on this Subject,) They are necessarly blessed who are waiters on God, on the account of the out-gate:
And 3. (Reverencing Providence that I have been detained on this Subject,) They Are necessarily blessed who Are waiters on God, on the account of the outgate:
The waiter on God shall have an out-gate from all his difficulties, Jam. 5.11. Ye have heard of the Patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender Mercy;
The waiter on God shall have an outgate from all his difficulties, Jam. 5.11. You have herd of the Patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender Mercy;
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and they may weep, when they remember Zion, and say, How can we sing the Lord's song in a strange Land? Psal. 137. But a new Song in Gods good time, shall be put in the mouths of all that are waiters on God: And if I might insist to add a word further, I would lead you to uncipher that Text, I cited before, Isai. 8.9. Therefore will the Lord wait, that he may be gracious unto you.
and they may weep, when they Remember Zion, and say, How can we sing the Lord's song in a strange Land? Psalm 137. But a new Song in God's good time, shall be put in the mouths of all that Are waiters on God: And if I might insist to add a word further, I would led you to uncipher that Text, I cited before, Isaiah 8.9. Therefore will the Lord wait, that he may be gracious unto you.
and not only so, but he will be exalted, that he may have mercy on his on-waiters, he will make it out, that if he be an exalted God, he will be a merciful God;
and not only so, but he will be exalted, that he may have mercy on his on-waiters, he will make it out, that if he be an exalted God, he will be a merciful God;
And whereas thou may think, there is little regard to be had to thy fighting, pingling life, in waiting on him; he will make it out, that he is a God of Judgment, pondering their condition he hath to do with;
And whereas thou may think, there is little regard to be had to thy fighting, pingling life, in waiting on him; he will make it out, that he is a God of Judgement, pondering their condition he hath to do with;
he is exercised with delays, and protracting, to his sense, of delivery and comfort, which he wrestles with, by confident, affectionat, and patient waiting on God:
he is exercised with delays, and protracting, to his sense, of delivery and Comfort, which he wrestles with, by confident, affectionate, and patient waiting on God:
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and spoken to the first Head of these Words, the Psalmist's exercise, he was waiting: I spoke to these two first Heads of Doctrine: 1. That which was supponed here, That the Psalmist was put to wait;
and spoken to the First Head of these Words, the Psalmist's exercise, he was waiting: I spoke to these two First Heads of Doctrine: 1. That which was supponed Here, That the Psalmist was put to wait;
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he waited, he proved, he did believe, without making haste, and he waited without bitterness, fretfulness, passion, &c. These two, I took some time the last day to press on you, as needful Lessons;
he waited, he proved, he did believe, without making haste, and he waited without bitterness, fretfulness, passion, etc. These two, I took Some time the last day to press on you, as needful Lessons;
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that when God exercises you with delays, and suspends the performance of Promises, ye should wait for God, believing his Word, not making haste, with meekness and calmness of Spirit.
that when God exercises you with delays, and suspends the performance of Promises, you should wait for God, believing his Word, not making haste, with meekness and calmness of Spirit.
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he is waiting for the Lord, and this if we shall batter out a little, will give some mo things to be taken notice of in a man, that is truly a waiter for God;
he is waiting for the Lord, and this if we shall batter out a little, will give Some more things to be taken notice of in a man, that is truly a waiter for God;
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as it is said, when the Lord should smite Egypt and Ethiopia, the people of that Isle or Countrey should be ashamed of Ethiopia their Expectation, and Egypt their Glory;
as it is said, when the Lord should smite Egypt and Ethiopia, the people of that Isle or Country should be ashamed of Ethiopia their Expectation, and Egypt their Glory;
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and how shall we escape? Isa. 20.5. Now there our expectation is blown up: And, Jer. 3.23. Truly in vain is salvation looked for from the hills, and from the multitude of mountains.
and how shall we escape? Isaiah 20.5. Now there our expectation is blown up: And, Jer. 3.23. Truly in vain is salvation looked for from the hills, and from the multitude of Mountains.
And ye have the posture of them whom God will notice, Zeph. 3.12. I will leave in the midst of thee, an afflicted and poor people, and they shall trust in the Name of the Lord:
And you have the posture of them whom God will notice, Zephaniah 3.12. I will leave in the midst of thee, an afflicted and poor people, and they shall trust in the Name of the Lord:
and often do misgive upon their hand, not only sinful shifts, but all other, disappointment on disappointment, from one thing to another, may be the lot of them that are put to this exercise of waiting on God;
and often do misgive upon their hand, not only sinful shifts, but all other, disappointment on disappointment, from one thing to Another, may be the lot of them that Are put to this exercise of waiting on God;
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and that near relations, Father and Mother should forsake him, as he hints, Psal. 27.10. but he must be put to that, Psal. 142.4. I looked on my right hand, and beheld but there was no man that would owne me; refuge failed me;
and that near relations, Father and Mother should forsake him, as he hints, Psalm 27.10. but he must be put to that, Psalm 142.4. I looked on my right hand, and beheld but there was no man that would own me; refuge failed me;
and themselves unhappy in following him: And Psal. 124.1. — If the Lord had not been on our side when men rose up against us, They had swallowed us up quick, &c. There the people of God are left on him alone: And Psal. 94.17. Ʋnless the Lord had been my help, my soul had almost, or (as it is on the margine) quickly dwelt in silence;
and themselves unhappy in following him: And Psalm 124.1. — If the Lord had not been on our side when men rose up against us, They had swallowed us up quick, etc. There the people of God Are left on him alone: And Psalm 94.17. Ʋnless the Lord had been my help, my soul had almost, or (as it is on the Margin) quickly dwelled in silence;
From this in the by, ye may take this with you, that the waiting people of God are never tryed enough, till all things fail them but God, till they be stripped naked of all things they expected help from,
From this in the by, you may take this with you, that the waiting people of God Are never tried enough, till all things fail them but God, till they be stripped naked of all things they expected help from,
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and stripped of all things without God, do not give over waiting on God. 1. This is one, they see God all-sufficient to do their turn, not only without the help of second Means;
and stripped of all things without God, do not give over waiting on God. 1. This is one, they see God All-sufficient to do their turn, not only without the help of second Means;
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yea when all visible means and causes threaten the contrary, why? Their King is Jehovah, who can command deliverance, Psal. 44 4. Thou art my King, O God, command deliverance for Jacob;
yea when all visible means and Causes threaten the contrary, why? Their King is Jehovah, who can command deliverance, Psalm 44 4. Thou art my King, Oh God, command deliverance for Jacob;
And if this were well seen, it would give the people of God a comfortable look of God's laying by all second Causes, stripping them naked of all helps, making Dispensations threaten ruine;
And if this were well seen, it would give the people of God a comfortable look of God's laying by all second Causes, stripping them naked of all helps, making Dispensations threaten ruin;
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What follows? I cryed unto thee, O Lord; I said, thou art my refuge, and my portion in the land of the living; And Psal. 94.18. When I said my foot slips, thy mercy, O Lord, held me up;
What follows? I cried unto thee, Oh Lord; I said, thou art my refuge, and my portion in the land of the living; And Psalm 94.18. When I said my foot slips, thy mercy, Oh Lord, held me up;
but whereas guilt is a great impediment, and stares the waiter on God in the face, that he knows not how to expect good from God, till that be removed,
but whereas guilt is a great impediment, and stares the waiter on God in the face, that he knows not how to expect good from God, till that be removed,
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and is needful for him, if he do with it, as the Psalmist doth here, verse 3, 4. If he take with it, be humbled for it, lay claim to pardoning Mercy in the right method, he may notwithstanding say, I wait for the Lord:
and is needful for him, if he do with it, as the Psalmist does Here, verse 3, 4. If he take with it, be humbled for it, lay claim to pardoning Mercy in the right method, he may notwithstanding say, I wait for the Lord:
yet the Lord can humble and tame that uncircumcised heart, Jer. 32.19. He can turn Ephraim, who has resisted many means, and hath been as a bullock unaccustomed to the yoke:
yet the Lord can humble and tame that uncircumcised heart, Jer. 32.19. He can turn Ephraim, who has resisted many means, and hath been as a bullock unaccustomed to the yoke:
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That is to wait for the Lord, when the confidence of Gods help, encourages the waiting man, in waiting on God, to stick closs by the way of God, that he will not have a comfort but in his way, he will not have a delivery,
That is to wait for the Lord, when the confidence of God's help, encourages the waiting man, in waiting on God, to stick closs by the Way of God, that he will not have a Comfort but in his Way, he will not have a delivery,
Troubles and delays are a great temptation to shake off tenderness, the pressure, and continuance of the least of troubles are ill counsellors in a waiting posture, they will bid run to the leest, row to the best shore, take any course for an out-gate:
Troubles and delays Are a great temptation to shake off tenderness, the pressure, and Continuance of the least of Troubles Are ill counsellors in a waiting posture, they will bid run to the least, row to the best shore, take any course for an outgate:
but as he hath a warrand from God; So Heb. 11.35. There were folks that were tortured, not accepting deliverance, that they might obtain a better resurrection;
but as he hath a warrant from God; So Hebrew 11.35. There were folks that were tortured, not accepting deliverance, that they might obtain a better resurrection;
that is, through Grace it is attainable, That a Saint waiting on God in his way, in a tender frame, may attain to go through difficulties without sinning against God;
that is, through Grace it is attainable, That a Saint waiting on God in his Way, in a tender frame, may attain to go through difficulties without sinning against God;
and meets with temptations, delays, difficulties and pressures, which (as I said before) are woful counsellors in a sad day, their language is, Master, spare thy self;
and meets with temptations, delays, difficulties and pressures, which (as I said before) Are woeful counsellors in a sad day, their language is, Master, spare thy self;
But yet notwithstanding, tenderness is attainable, 1 Cor. 10 13. God hath laid his Faithfulness in pawn for it, that he will not suffer the tender walker to be tempted above what they are able,
But yet notwithstanding, tenderness is attainable, 1 Cor. 10 13. God hath laid his Faithfulness in pawn for it, that he will not suffer the tender walker to be tempted above what they Are able,
Therefore (as I may have occasion afterward to press) let none plead the impossibility of riding out a storm, let them never plead the greatness of a temptation and the continuance of trouble,
Therefore (as I may have occasion afterwards to press) let none plead the impossibility of riding out a storm, let them never plead the greatness of a temptation and the Continuance of trouble,
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When David in his strait had played the fool changed his behaviour before the King of Gath, 1 Sam. 21.11. He got such a bitter fill of his folly in that, that he gives his Counsel, Psal. 34.11. — Come ye Children, hearken to me, I will teach you the fear of the Lord;
When David in his strait had played the fool changed his behaviour before the King of Gaza, 1 Sam. 21.11. He god such a bitter fill of his folly in that, that he gives his Counsel, Psalm 34.11. — Come you Children, harken to me, I will teach you the Fear of the Lord;
And ye know what a length the holy man did run, when upon beholding the prosperity of the wicked, he was tempted to cast out with Godliness, Psal. 73. and what followed upon it,
And you know what a length the holy man did run, when upon beholding the Prosperity of the wicked, he was tempted to cast out with Godliness, Psalm 73. and what followed upon it,
folk thereby may take an out-gate, or delivery at their hand, but it will prolong a lifetime of trouble. 2. Another sad Consequence of untenderness, it not only foreslows the delivery,
folk thereby may take an outgate, or delivery At their hand, but it will prolong a lifetime of trouble. 2. another sad Consequence of untenderness, it not only foreslows the delivery,
It is a great deal better for folk to submit to Providence, to study tenderness, than to ease themselves of a Cross, by wandring our of the way of God.
It is a great deal better for folk to submit to Providence, to study tenderness, than to ease themselves of a Cross, by wandering our of the Way of God.
when he comes to deliver his people, when the tender waiter on God says, as Isai. 25.9. Lo, this is our God, we have waited for him, we will be glad and rejoice in his salvation;
when he comes to deliver his people, when the tender waiter on God Says, as Isaiah 25.9. Lo, this is our God, we have waited for him, we will be glad and rejoice in his salvation;
as Moses saith, If thy presence go not with us, carry us not hence, Exod. 33.15. And these things will I do to them, and not forsake them, Isai. 42.16.
as Moses Says, If thy presence go not with us, carry us not hence, Exod 33.15. And these things will I do to them, and not forsake them, Isaiah 42.16.
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It's no wonder their delivery be foreslowed of these things, and will be forslovved till they cleanse their desires of vvhat they are so much vvedded to,
It's no wonder their delivery be foreslowed of these things, and will be forslovved till they cleanse their Desires of what they Are so much wedded to,
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so in the fifth & sixth Verses, there is a lively description of a great and concerning Gospel-duty, patient, affectionat, and confident waiting for God;
so in the fifth & sixth Verses, there is a lively description of a great and Concerning Gospel-duty, patient, affectionate, and confident waiting for God;
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I have spoken to tvvo Heads here from the Psalmist's exercise, he is waiting; and the Object of his vvaiting, he is waiting for the Lord; his eyes are taken off all other things and set on God,
I have spoken to tvvo Heads Here from the Psalmist's exercise, he is waiting; and the Object of his waiting, he is waiting for the Lord; his eyes Are taken off all other things and Set on God,
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and vvhen any thing of that kind is not accomplished to the satisfaction of sense, he waits for the Lord, that more enjoyment of him may make up the vvant of these things. Sad Dispensations spiritualize his desires;
and when any thing of that kind is not accomplished to the satisfaction of sense, he waits for the Lord, that more enjoyment of him may make up the want of these things. Sad Dispensations spiritualize his Desires;
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I shall here speak to tvvo Observations, and for the ground of the first, Mark, That the Psalmist vvhile he professes to vvait, he declares that he sets himself against all haste, passion and fretfulness, about vvhat he vvaited;
I shall Here speak to tvvo Observations, and for the ground of the First, Mark, That the Psalmist while he Professes to wait, he declares that he sets himself against all haste, passion and fretfulness, about what he waited;
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it might be said, ye wait, and are not fretted with delays, and why? ye are indifferent for what ye wait for, it is indifferent for you whether ye get or want it;
it might be said, you wait, and Are not fretted with delays, and why? you Are indifferent for what you wait for, it is indifferent for you whither you get or want it;
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Here the Psalmist professeth himself both a waiter, that is not wearied, nor cankered, and yet he is a soul-waiter, with his affection aloft for what he waits for.
Here the Psalmist Professes himself both a waiter, that is not wearied, nor cankered, and yet he is a soul-waiter, with his affection aloft for what he waits for.
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and beside these successive mixtures, we will find few lots of the saints, but a mixture may be observed in them, Psal. 40.17. I am poor and needy, yet thought upon by God. 1 Cor. 12.10. When weak, yet strong. Isai. 40.31. When faint, yet made to run and not be weary, and to walk and not be faint;
and beside these successive mixtures, we will find few lots of the Saints, but a mixture may be observed in them, Psalm 40.17. I am poor and needy, yet Thought upon by God. 1 Cor. 12.10. When weak, yet strong. Isaiah 40.31. When faint, yet made to run and not be weary, and to walk and not be faint;
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when laid-by men, yet made-up men; their foot slipping, yet Gods mercy holding them up. Psal. 94.18. Troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.
when laid-by men, yet made-up men; their foot slipping, yet God's mercy holding them up. Psalm 94.18. Troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.
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as poor, yet making many rich; as having nothing, yet possessing all things; 1 Cor. 6.9. These are seasonable mixtures, sweet reserves, and exceptions in the lots of saints:
as poor, yet making many rich; as having nothing, yet possessing all things; 1 Cor. 6.9. These Are seasonable mixtures, sweet reserves, and exceptions in the lots of Saints:
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And as there are mixtures in their lots, so in their frames, wherein we will find confidence seasoned with deep humility; as in Abraham, Gen. 18.27. I have taken upon me to speak to the Lord, who am but dust and ashes.
And as there Are mixtures in their lots, so in their frames, wherein we will find confidence seasoned with deep humility; as in Abraham, Gen. 18.27. I have taken upon me to speak to the Lord, who am but dust and Ashes.
Nearness to God seasoned with a sight of their own pollution. Isai. 6.5. Wo is me, I am undone, because I am a man of unclean lips, &c. For mine eyes have seen the King, the Lord of hosts. Job 42.5.
Nearness to God seasoned with a sighed of their own pollution. Isaiah 6.5. Woe is me, I am undone, Because I am a man of unclean lips, etc. For mine eyes have seen the King, the Lord of hosts. Job 42.5.
What Mercies do folk want, but they pretend to wait for them from God, and yet their Conscience will bear them witness, their heart was never affected with the want of them,
What mercies do folk want, but they pretend to wait for them from God, and yet their Conscience will bear them witness, their heart was never affected with the want of them,
affection be not feeding on the breasts of security, carelesness, indifferency, stupidity, that with these Virgines, Mat. 25. While they are waiting for the coming of the Lord, they do not fall asleep,
affection be not feeding on the breasts of security, carelessness, indifferency, stupidity, that with these Virgins, Mathew 25. While they Are waiting for the coming of the Lord, they do not fallen asleep,
In a word, that ye may know what is meant by the Saints soul-waiting for God, I shall give it to you in what is represented in the people of God in the Captivity;
In a word, that you may know what is meant by the Saints soul-waiting for God, I shall give it to you in what is represented in the people of God in the Captivity;
By the rivers of Babel we sat down, yea ▪ we wept when we remembred Sion, we hanged our harps on the willows in the midst thereof, when they required of us mirth, we said, how shall we sing the Lords song in a strange land,
By the Rivers of Babel we sat down, yea ▪ we wept when we remembered Sion, we hanged our harps on the willows in the midst thereof, when they required of us mirth, we said, how shall we sing the lords song in a strange land,
if I forget thee, O Jerusalem, &c. A soul-waiting affection is aloft in them, although they made their distresses as tolerable as they might without sin,
if I forget thee, Oh Jerusalem, etc. A soul-waiting affection is aloft in them, although they made their Distresses as tolerable as they might without since,
The Observation then is, that it is not only a commendable thing in Saints, to be able to give an account of what they are doing, especially in sad times,
The Observation then is, that it is not only a commendable thing in Saints, to be able to give an account of what they Are doing, especially in sad times,
yea more, it is one of the great ends, why sad times and lots passes over us, that we may give a proof what we think of duty, when it wants present success;
yea more, it is one of the great ends, why sad times and lots passes over us, that we may give a proof what we think of duty, when it Wants present success;
if folk were diligent at duty, but who are still poring on events, I may without breach of charity say, that these are the idlest folk, and foreslow their own mercy.
if folk were diligent At duty, but who Are still poring on events, I may without breach of charity say, that these Are the idlest folk, and foreslow their own mercy.
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I confess, times and dispensations may soon fall forth to be such, that hypocrites will think duty to be impossible, Isa. 33.14. The sinners in Zion are afraid, fearfulness hath surprized the hypocrites, they are afraid out of their wits;
I confess, times and dispensations may soon fallen forth to be such, that Hypocrites will think duty to be impossible, Isaiah 33.14. The Sinners in Zion Are afraid, fearfulness hath surprised the Hypocrites, they Are afraid out of their wits;
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how then wilt thou do in the swellings of Jordan? If any ordinary difficulties scarr this generation from duty, what would they have done if they had met with the difficulties that many before the Throne met with? But be as it will, it's thy great sin,
how then wilt thou do in the swellings of Jordan? If any ordinary difficulties scarr this generation from duty, what would they have done if they had met with the difficulties that many before the Throne met with? But be as it will, it's thy great since,
partly to leave a sad check at their door, who upon difficulties, and the impetuousness of snares and temptations, take a dispensation to themselves to go wrong, to leave Gods way, and joyn in evil courses.
partly to leave a sad check At their door, who upon difficulties, and the impetuousness of snares and temptations, take a Dispensation to themselves to go wrong, to leave God's Way, and join in evil courses.
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The storm blows so hard, but you that take a dispensation to your selves, so to do in difficulties, know that there will be witnesses found to testify against you, that in the worst of times duty acceptable to God is attainable.
The storm blows so hard, but you that take a Dispensation to your selves, so to do in difficulties, know that there will be Witnesses found to testify against you, that in the worst of times duty acceptable to God is attainable.
1. In order to this knowledge, it is necessary, that folk be at self examination, asking what they are doing? Ye may take many woful counsels with your selves, having sorrow in your heart daily, (it may be) and yet not come speed;
1. In order to this knowledge, it is necessary, that folk be At self examination, asking what they Are doing? You may take many woeful Counsels with your selves, having sorrow in your heart daily, (it may be) and yet not come speed;
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and on the other hand, when we are in trouble, so much discouragement to amaze and break us, that in both conditions self-examination would desire a manuduction, a leading by the hand by the Spirit of God, that they get not a back-set in either.
and on the other hand, when we Are in trouble, so much discouragement to amaze and break us, that in both conditions self-examination would desire a manuduction, a leading by the hand by the Spirit of God, that they get not a backset in either.
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Some may be ready to father that on themselves, whereof they are not guilty; but the people of God Psal. 44.17. — hold fast and avow their integrity in a sad time:
some may be ready to father that on themselves, whereof they Are not guilty; but the people of God Psalm 44.17. — hold fast and avow their integrity in a sad time:
when he trys me, I shall come forth like gold, &c. What I would say from this, is to leave a check at their door, whom the dispensations of providence dings from all their confidence;
when he trys me, I shall come forth like gold, etc. What I would say from this, is to leave a check At their door, whom the dispensations of providence dings from all their confidence;
Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, because he feareth before God.
Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that Fear God, Because he fears before God.
and covered us with the shadow of death, Psal. 44.18. O! How sweet an Eccho hath that in a mans bosome? and a man that in a sad condition will not be made up in the testimony of a good Conscience, it is righteousness with God to smite him with a rod dipped in his own guilt:
and covered us with the shadow of death, Psalm 44.18. OH! How sweet an Echo hath that in a men bosom? and a man that in a sad condition will not be made up in the testimony of a good Conscience, it is righteousness with God to smite him with a rod dipped in his own guilt:
so do I this day, whatever he do to them, whatever delays or difficulties they meet with, they shall find, that it will be found a rich mercy, to be found waiting for God,
so do I this day, whatever he do to them, whatever delays or difficulties they meet with, they shall find, that it will be found a rich mercy, to be found waiting for God,
and upon God in their duty, keeping his way, and not declining therefrom. I say no more, but the Lord bless his Word that ye have been hearing, for Christs sake.
and upon God in their duty, keeping his Way, and not declining therefrom. I say no more, but the Lord bless his Word that you have been hearing, for Christ sake.
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So the 5, and 6. speak to a most necessary, though a most difficult task of the godly man to wait for God, that godly men give a proof of their subjection to him,
So the 5, and 6. speak to a most necessary, though a most difficult task of the godly man to wait for God, that godly men give a proof of their subjection to him,
Somewhat hath been spoken to three principal Heads of Doctrine in these Verses, 1. The Psalmists exercise, he is a waiting man, he is put to wait, and he doth wait;
Somewhat hath been spoken to three principal Heads of Doctrine in these Verses, 1. The Psalmists exercise, he is a waiting man, he is put to wait, and he does wait;
and set on God, not only when all second causes forsake him, but when these things that seemed to promise relief seem to be against him, he must notwithstanding wait on God,
and Set on God, not only when all second Causes forsake him, but when these things that seemed to promise relief seem to be against him, he must notwithstanding wait on God,
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In the third place I spoke to his affection in waiting, my soul doth wait; where beside that general, that we should be able to give an account what we are doing in difficulties,
In the third place I spoke to his affection in waiting, my soul does wait; where beside that general, that we should be able to give an account what we Are doing in difficulties,
Faith looks to the promise, and gives a present subsistence to the thing promised, as the word is, Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen.
Faith looks to the promise, and gives a present subsistence to the thing promised, as the word is, Hebrew 11.1. Faith is the substance of things hoped for, the evidence of things not seen.
when a man is in a difficulty, and sore put at, and yet he is born up in waiting on God for an out-gate, he cannot quite nor give over, he cannot go to another door for relief, that's a good evidence that there is ground of hope in such a mans lot;
when a man is in a difficulty, and soar put At, and yet he is born up in waiting on God for an outgate, he cannot quite nor give over, he cannot go to Another door for relief, that's a good evidence that there is ground of hope in such a men lot;
Their very waiting on, and not giving over, is, if they could but discern it, a sufficient refutation of their temptation to diffidence and despondency.
Their very waiting on, and not giving over, is, if they could but discern it, a sufficient refutation of their temptation to diffidence and despondency.
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Patience and On-waiting will never be gotten well, cherisht without Hope or Faith; a man that would keep waiting on God, would keep Faith and Hope on foot:
Patience and Awaiting will never be got well, cherished without Hope or Faith; a man that would keep waiting on God, would keep Faith and Hope on foot:
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And hence it is, that in Scripture we find a frequent conjunction of Faith and Patience, as Heb. 6.12. The followers of them, who through faith and patience have inherited the promises. Rev. 13.10. Here is the faith and the patience of the Saints, they must go together.
And hence it is, that in Scripture we find a frequent conjunction of Faith and Patience, as Hebrew 6.12. The followers of them, who through faith and patience have inherited the promises. Rev. 13.10. Here is the faith and the patience of the Saints, they must go together.
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It's hoping for that which is not seen, that draws along a patient waiting for it. 1 Thess. 1.3. True patience is called, the patience of hope, that patience which is the product of hope.
It's hoping for that which is not seen, that draws along a patient waiting for it. 1 Thess 1.3. True patience is called, the patience of hope, that patience which is the product of hope.
And (to add no more) ye have them conjoyned, Heb. 10.35, 36. Where in the first place, the Apostle says to them, Cast not away therefore your confidence, which hath a great recompence of reward;
And (to add no more) you have them conjoined, Hebrew 10.35, 36. Where in the First place, the Apostle Says to them, Cast not away Therefore your confidence, which hath a great recompense of reward;
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thus ye see how these two, Faith and Patitience, or Patience and Hope are linked together in Scripture, to tell, that patient waiting on God, hath need of the support of Faith and Hope:
thus you see how these two, Faith and Patience, or Patience and Hope Are linked together in Scripture, to tell, that patient waiting on God, hath need of the support of Faith and Hope:
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And to clear this further, see Jer. 2.25. and 18 12. In the one place, when the Lord is perswading his people to keep his way, they say, There is no hope; and what follows on that? They say, We have loved strangers, and after them will we go.
And to clear this further, see Jer. 2.25. and 18 12. In the one place, when the Lord is persuading his people to keep his Way, they say, There is no hope; and what follows on that? They say, We have loved Strangers, and After them will we go.
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and on the other hand, Faith and Hope entertained, keeps life in patience, to wait still on God, Ye know what is said of Hezekiah, 2 King. 18.5 He trusted in the Lord God of Israel,
and on the other hand, Faith and Hope entertained, keeps life in patience, to wait still on God, You know what is said of Hezekiah, 2 King. 18.5 He trusted in the Lord God of Israel,
and in nothing doth the singularity of a Christian appear more than in this, the drawing forth of his Faith in patient waiting on God in difficulties, 1 Sam. 27.1.
and in nothing does the singularity of a Christian appear more than in this, the drawing forth of his Faith in patient waiting on God in difficulties, 1 Sam. 27.1.
but look upon him again as a Believer, holding fast co•fidence, what says he? Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.
but look upon him again as a Believer, holding fast co•fidence, what Says he? Psalm 27.13. I had fainted, unless I had believed to see the Goodness of the Lord in the land of the living.
A mans trials may be such, that if he will betake him to Sense and carnal Reason, to see if there will be an end of the Lord, he will give it over if Faith step not in,
A men trials may be such, that if he will betake him to Sense and carnal Reason, to see if there will be an end of the Lord, he will give it over if Faith step not in,
but especially in great and eminent trialls and difficulties, when they are of a long continuance, to prove that we are among the just, that live by faith, Hab. 2.4. with Heb. 10.38 I might instance this, both in the greatness, and in the long continuance of trials.
but especially in great and eminent trials and difficulties, when they Are of a long Continuance, to prove that we Are among the just, that live by faith, Hab. 2.4. with Hebrew 10.38 I might instance this, both in the greatness, and in the long Continuance of trials.
In the greatness of trials, which may be such as Faith only can see an issue, 3 Cor. 1.8 — In the trouble that came to us in Asia, we were pressed out of measure, above strength, in so much that we d•spaired even of life,
In the greatness of trials, which may be such as Faith only can see an issue, 3 Cor. 1.8 — In the trouble that Come to us in Asia, we were pressed out of measure, above strength, in so much that we d•spaired even of life,
We were put to it, to imploy Faith in our deadly difficulties, else we had been gone. So Jonah 2.4. is put to say, I am cast out of sight, till Faith holding a grip of God, bids him look again towards his holy Temple. S• Abram, Rom. 4.19. — hath all probabilities, his own dead body, and the deadness of Sarahs womb, against the thing promised;
We were put to it, to employ Faith in our deadly difficulties, Else we had been gone. So Jonah 2.4. is put to say, I am cast out of sighed, till Faith holding a grip of God, bids him look again towards his holy Temple. S• Abram, Rom. 4.19. — hath all probabilities, his own dead body, and the deadness of Sarahs womb, against the thing promised;
And for the continuance of trials, it is clear, that it's Faith must see the issue; as Hab 2.2. — with Heb. 10.37. Write the vision, and make it plain on tables, that he may run that readeth it, speak out my promise;
And for the Continuance of trials, it is clear, that it's Faith must see the issue; as Hab 2.2. — with Hebrew 10.37. Write the vision, and make it plain on tables, that he may run that readeth it, speak out my promise;
If it be enquired, how it comes to pass, that the Lord puts the mercies of his people so far out of sight, by the greatness and long continuance of trouble? That it is only Faith that can discern the issue.
If it be inquired, how it comes to pass, that the Lord puts the Mercies of his people so Far out of sighed, by the greatness and long Continuance of trouble? That it is only Faith that can discern the issue.
I shall briefly clear this to you in four words, 1. He doth it, that he may acquaint his people with the solid truth of his promises, that he may let them see,
I shall briefly clear this to you in four words, 1. He does it, that he may acquaint his people with the solid truth of his promises, that he may let them see,
but though all things in the world were against us, it's a true word, it's a tryed word, like silver purified seven times in the furnace, Psal. 12.6. and shall have an accomplishment.
but though all things in the world were against us, it's a true word, it's a tried word, like silver purified seven times in the furnace, Psalm 12.6. and shall have an accomplishment.
It's of Divine Authority, (to which I shall speak a word afterwards, when I come to that of the Psalmist, where he calls it his Word. ) 2. For this end the Lord gives this work to the faith of his people, that he may acquaint them more and more with himself, in whom they believe;
It's of Divine authority, (to which I shall speak a word afterwards, when I come to that of the Psalmist, where he calls it his Word.) 2. For this end the Lord gives this work to the faith of his people, that he may acquaint them more and more with himself, in whom they believe;
that when they are put to the Bible, to live by faith in his Word, they may study his Divine Attributes, his Veracity, that cannot lie, his Omnipotency, that in greatest difficulties, can commad deliverance to his people;
that when they Are put to the bible, to live by faith in his Word, they may study his Divine Attributes, his Veracity, that cannot lie, his Omnipotency, that in greatest difficulties, can command deliverance to his people;
They that know him, will put their confidence in him: And Paul, 2 Tim. 1.12. said, For the which cause I suffer these things, nevertheless I am not ashamed.
They that know him, will put their confidence in him: And Paul, 2 Tim. 1.12. said, For the which cause I suffer these things, nevertheless I am not ashamed.
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therefore I am not ashamed, therefore my confidence succumbs not. 3. The Lord by giving Faith, this work brings his people experimentally to know the worth of Faith, and that's a necessary Lesson;
Therefore I am not ashamed, Therefore my confidence succumbs not. 3. The Lord by giving Faith, this work brings his people experimentally to know the worth of Faith, and that's a necessary lesson;
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and in this case, what advantage is it to know the worth of Faith, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.
and in this case, what advantage is it to know the worth of Faith, Psalm 27.13. I had fainted, unless I had believed to see the Goodness of the Lord in the land of the living.
What had become of me if I had not believed? And that gave him to know the worth of Faith, which had an excellent advantage: And Psal. 28.7. My heart trusted in him, and I was helped;
What had become of me if I had not believed? And that gave him to know the worth of Faith, which had an excellent advantage: And Psalm 28.7. My heart trusted in him, and I was helped;
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And 4. The Lord give faith this work, that he may get much glory of his people, by their dependance, hoping and believing: Thus Rom. 4.20. Abraham was strong in the faith, giving glory to God.
And 4. The Lord give faith this work, that he may get much glory of his people, by their dependence, hoping and believing: Thus Rom. 4.20. Abraham was strong in the faith, giving glory to God.
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Thou thinks it would honour God much, if thy mouth were filled with songs for deliveries, sweet comforts, love-blinks, &c. I grant these are sweet, and speaks his praise;
Thou thinks it would honour God much, if thy Mouth were filled with songs for deliveries, sweet comforts, love-blinks, etc. I grant these Are sweet, and speaks his praise;
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And for the grounds on which this truth is founded, amongst others, take these three: 1. That let Tryals be never so great and long continued, they alter not the ground of Faith, the ground that Faith goes on still continues the same.
And for the grounds on which this truth is founded, among Others, take these three: 1. That let Trials be never so great and long continued, they altar not the ground of Faith, the ground that Faith Goes on still continues the same.
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And thou would remember that there is a favour conferred on thee, when thy Faith is put to it, at such a time, what will thou do? If thou will cast thy self,
And thou would Remember that there is a favour conferred on thee, when thy Faith is put to it, At such a time, what will thou do? If thou will cast thy self,
but rouze up your faith to exercise, say, how is it that I am so fearful? how is it I have no Faith? seek the issue of all your pressures, by rouzing up your Faith;
but rouse up your faith to exercise, say, how is it that I am so fearful? how is it I have no Faith? seek the issue of all your pressures, by Rousing up your Faith;
it will bring noon day at night; and of weakness it will make you strong; when ye are faint and have no might, it will bring in power to you, and renew your strength;
it will bring noon day At night; and of weakness it will make you strong; when you Are faint and have no might, it will bring in power to you, and renew your strength;
When that holy man Ezra is laid by in confessing and mourning over the sins of the people, Chap. 9. There is a good man, who Chap. 10 2. bids him look again, arise from his heaviness and fall about a work of Reformation, For there was hope in Israel concerning that thing:
When that holy man Ezra is laid by in confessing and mourning over the Sins of the people, Chap. 9. There is a good man, who Chap. 10 2. bids him look again, arise from his heaviness and fallen about a work of Reformation, For there was hope in Israel Concerning that thing:
So Jonah, when he said, I am cast out of thy sight,; rouzing up his Faith, saith, Yet will I look again towards thy holy temple: and that man, Psal. 77.7.
So Jonah, when he said, I am cast out of thy sighed,; Rousing up his Faith, Says, Yet will I look again towards thy holy temple: and that man, Psalm 77.7.
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Now the Lesson I am to fall upon in the 2d. general Observation is, That Faith enabling to endure hard lots, and to endure without succumbing, must take the Word of God for its ground;
Now the lesson I am to fallen upon in the 2d. general Observation is, That Faith enabling to endure hard lots, and to endure without succumbing, must take the Word of God for its ground;
and Faith having the Word for its ground, so long as God alters not his Sentence in his Word, Faith must believe and hope, expect the accomplishment of that word, I hope in his word, saith the Psalmist; hence it is (to allude to that of the Apostle.
and Faith having the Word for its ground, so long as God alters not his Sentence in his Word, Faith must believe and hope, expect the accomplishment of that word, I hope in his word, Says the Psalmist; hence it is (to allude to that of the Apostle.
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the men of his counsels, his guides, as ye may read at length, what his esteem of the Scriptures was in that 119 Psalm. And this being so, it will infer not only, that really needy saints should attend upon the Word preached;
the men of his Counsels, his guides, as you may read At length, what his esteem of the Scriptures was in that 119 Psalm. And this being so, it will infer not only, that really needy Saints should attend upon the Word preached;
1. I say, it is needful to prove that it is a duty, that the Scriptures be read by all, in opposition to that cursed Popish principle, that will not allow any laick or privat person, without a peculiar licence, to read the Scriptures, whereby they turn that in a priviledge,
1. I say, it is needful to prove that it is a duty, that the Scriptures be read by all, in opposition to that cursed Popish principle, that will not allow any laic or private person, without a peculiar licence, to read the Scriptures, whereby they turn that in a privilege,
This is a damnable error, not only contrair to the way of the ancient Church (wherein they glory so much) wherin privat persons were so well acquaint with the Word, that they would make it the subject of their discourse,
This is a damnable error, not only contrair to the Way of the ancient Church (wherein they glory so much) wherein private Persons were so well acquaint with the Word, that they would make it the Subject of their discourse,
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I shall not insist on controversial things, but lay down first, some instances from Scripture, to which I shall add some Scripture arguments for clearing that Truth.
I shall not insist on controversial things, but lay down First, Some instances from Scripture, to which I shall add Some Scripture Arguments for clearing that Truth.
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For Scripture instances, look to the Old Testament, it is marked, Acts 15.21. That in old time, Moses had in every City them that preached him, being read in the synagogues every sabbath day;
For Scripture instances, look to the Old Testament, it is marked, Acts 15.21. That in old time, Moses had in every city them that preached him, being read in the Synagogues every Sabbath day;
and not the Books of Moses only, but the Prophets: And therefore our Lord in his solemn Sermon, Luke 4.17. Read out of the Prophecy of Isaiah, that Book being delivered to him:
and not the Books of Moses only, but the prophets: And Therefore our Lord in his solemn Sermon, Lycia 4.17. Read out of the Prophecy of Isaiah, that Book being Delivered to him:
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We find that Eunuch in returning from Jerusalem in his journey, reading the Scripture, Act. 8.30. We find Timothy from a child instructed in the Scriptures, 2 Tim. 3.15. drinking it in with his milk;
We find that Eunuch in returning from Jerusalem in his journey, reading the Scripture, Act. 8.30. We find Timothy from a child instructed in the Scriptures, 2 Tim. 3.15. drinking it in with his milk;
If again we turn to the New Testament, we find that Christ commands the Jews to search the Scriptures, Joh. 5.39. We find the Bereans commended for comparing Christ Apostles Sermons with the Scripture, searching the Scriptures whether these things were so, Act. 17.11. We find it required, That the word of Christ a well in us richly, in all wisdom, teaching and admonishing one another, Col. 3.16. which necessarily requires frequent reading of the Scriptures;
If again we turn to the New Testament, we find that christ commands the jews to search the Scriptures, John 5.39. We find the Bereans commended for comparing christ Apostles Sermons with the Scripture, searching the Scriptures whither these things were so, Act. 17.11. We find it required, That the word of christ a well in us richly, in all Wisdom, teaching and admonishing one Another, Col. 3.16. which necessarily requires frequent reading of the Scriptures;
we find the Apostle supposing the Corinthians read them, 2 Cor. 1.13. We wrote none other things to you than that you read and acknowledge, and Eph. 3.4. Whereby when ye read ye may understand my knowledge:
we find the Apostle supposing the Corinthians read them, 2 Cor. 1.13. We wrote none other things to you than that you read and acknowledge, and Ephesians 3.4. Whereby when you read you may understand my knowledge:
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and that ye likewise read the Epistle from Laodicea; 1 Thes. 4.27. He charges them by the Lord, that that epistle be read unto all the holy brethren;
and that you likewise read the Epistle from Laodicea; 1 Thebes 4.27. He charges them by the Lord, that that epistle be read unto all the holy brothers;
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but that we may read the Scriptures that contains the sum of their Doctrine. 3. The Scriptures are not only written to all, but are recommended to all;
but that we may read the Scriptures that contains the sum of their Doctrine. 3. The Scriptures Are not only written to all, but Are recommended to all;
therefore they concern all, and are to be read by all, Rom. 15.4. Whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of the Scriptures, might have hope ▪ The Epistles of Paul were directed to all the Saints. John 's 2d.
Therefore they concern all, and Are to be read by all, Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that we through patience and Comfort of the Scriptures, might have hope ▪ The Epistles of Paul were directed to all the Saints. John is 2d.
and children, and how irrational is it to assert, that that which is directed to all, should be keep'd up from any concerned. 4. The use that all have for the Scriptures, do prove, that they should be read by all, they are the Rule by which we are to walk;
and children, and how irrational is it to assert, that that which is directed to all, should be keeped up from any concerned. 4. The use that all have for the Scriptures, do prove, that they should be read by all, they Are the Rule by which we Are to walk;
How shall ignorance be proven to be a sin, if the Scripture, the only Illuminator of the Understanding, be not to be conversed with? But I shall forbear further debating with Papists, the imitators (in this) of other Hereticks, whom Tertullian calls Lucifugae scripturarum, who while they prohibit the promiscuous reading of Scripture, proclaim how little kindness they expect of the Scripture:
How shall ignorance be proven to be a since, if the Scripture, the only Illuminator of the Understanding, be not to be conversed with? But I shall forbear further debating with Papists, the imitators (in this) of other Heretics, whom Tertullian calls Lucifugae scripturarum, who while they prohibit the promiscuous reading of Scripture, proclaim how little kindness they expect of the Scripture:
I shall not enter upon the way of reading Scripture here, but in bearing home the practice of the duty, I shall say this: 1. Ye that have Children, train them up at Schools, a thing wherein the heat of persecution made the ancient Church very deficient, they had no Schools to put their Children to:
I shall not enter upon the Way of reading Scripture Here, but in bearing home the practice of the duty, I shall say this: 1. You that have Children, train them up At Schools, a thing wherein the heat of persecution made the ancient Church very deficient, they had no Schools to put their Children to:
But 2. I would recommend to you, that ye that can read, would make use of that gift, that is a thing ye may do with little interruption to your lawful affairs,
But 2. I would recommend to you, that you that can read, would make use of that gift, that is a thing you may do with little interruption to your lawful affairs,
ye are not like Incodemites, as many are called in other parts of the world, wherein Inquisitions are so terrible to people, that if they have a Bible,
you Are not like Incodemites, as many Are called in other parts of the world, wherein Inquisitions Are so terrible to people, that if they have a bible,
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when that Book inspired by the Spirit of God, written by infallible Instruments, is among your hands? and yet how many are there, that neither in their Families,
when that Book inspired by the Spirit of God, written by infallible Instruments, is among your hands? and yet how many Are there, that neither in their Families,
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and provocks him to give up correspondence with them in his Word: nay his dwelling in them, for Joh. 15.7. Speaking of his abiding in us, and we in him, he says.
and provocks him to give up correspondence with them in his Word: nay his Dwelling in them, for John 15.7. Speaking of his abiding in us, and we in him, he Says.
If ye abide in me, and my words in you, he in stead of putting in his abiding, puts in his words abiding in us; because it is by his word he abides in us:
If you abide in me, and my words in you, he in stead of putting in his abiding, puts in his words abiding in us; Because it is by his word he abides in us:
•n the one passage, it is said, Ye are born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
•n the one passage, it is said, You Are born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and Abideth for ever.
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and then he goes to it for his encouragements; and hence Psal. 1.2. The blest man is he who delights in the Law of the Lord, and in his Law doth meditat day and night.
and then he Goes to it for his encouragements; and hence Psalm 1.2. The blessed man is he who delights in the Law of the Lord, and in his Law does meditate day and night.
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and that is a tender man who like David in a distress, must encourage himself in the Lord his God, 1 Sam. 30.6. or else he will not be encouraged. There is a 5th.
and that is a tender man who like David in a distress, must encourage himself in the Lord his God, 1 Sam. 30.6. or Else he will not be encouraged. There is a 5th.
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thing that presses this duty of conversing with the Scripture, and it is the thing in hand, the godly man hath so many needs, that he must not want the Bible to make up and supply them, he is put to fend by Faith and Hope,
thing that presses this duty of conversing with the Scripture, and it is the thing in hand, the godly man hath so many needs, that he must not want the bible to make up and supply them, he is put to fend by Faith and Hope,
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As I said before, The Bible is the Charter of his Inheritance, the Rule that he must walk by, his Elder Brother's Testament, the Compass he must steer his course by in storms, his Magazine for weapons and furniture, his Touch-stone, that he must try all Duties and Comforts by;
As I said before, The bible is the Charter of his Inheritance, the Rule that he must walk by, his Elder Brother's Testament, the Compass he must steer his course by in storms, his Magazine for weapons and furniture, his Touchstone, that he must try all Duties and Comforts by;
I shall not fall on any of the other Heads, but exhort you, while ye have the light, to walk in the light, and while ye walk in the light, make use of the Bible;
I shall not fallen on any of the other Heads, but exhort you, while you have the Light, to walk in the Light, and while you walk in the Light, make use of the bible;
Acquaint your selves with the Bible through and through, read it, and depend on God for the blessing, delight in it, meditat•on it, hereby ye shall evidence your esteem of it,
Acquaint your selves with the bible through and through, read it, and depend on God for the blessing, delight in it, meditat•on it, hereby you shall evidence your esteem of it,
And 3. That his waiting is not degenerat in a careless indifferency and stupidity; but however, he did cast out bitterness, haste and fretfulness out of his waiting;
And 3. That his waiting is not degenerate in a careless indifferency and stupidity; but however, he did cast out bitterness, haste and fretfulness out of his waiting;
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he tells that it was Faith and hope that enabled and supported him to wait for God. Ye may remember, that the first note I took up here was, That waiting on God will not be gotten cherisht without faith and hope;
he tells that it was Faith and hope that enabled and supported him to wait for God. You may Remember, that the First note I took up Here was, That waiting on God will not be got cherished without faith and hope;
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Ye know that I proceeded to speak to four Heads, in the prosecuting of this Note, That really needy souls, who are put to live by Faith, ought and will be much conversant with the Word of God, to know what is for them,
You know that I proceeded to speak to four Heads, in the prosecuting of this Note, That really needy Souls, who Are put to live by Faith, ought and will be much conversant with the Word of God, to know what is for them,
and their through-bearing there. 2. That as they will be conversant with the Word, so they will judge of things according to the verdict of the Word, that it may ground their Faith,
and their through-bearing there. 2. That as they will be conversant with the Word, so they will judge of things according to the verdict of the Word, that it may ground their Faith,
and beget Hope. 3. That to fix the Saints in this resolution, and to the end they may lean weight on the Word, they would be fixt in this Principle, that the Word of God is of Divine Authority,
and beget Hope. 3. That to fix the Saints in this resolution, and to the end they may lean weight on the Word, they would be fixed in this Principle, that the Word of God is of Divine authority,
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I both proved it that it was lawful and incumbent on all to read and be acquaint with the Scriptures, against the tyranny of the man of sin, that will have no Laick•, •s they call them, to read the Scripture without his licence;
I both proved it that it was lawful and incumbent on all to read and be acquaint with the Scriptures, against the tyranny of the man of since, that will have no Laick•, •s they call them, to read the Scripture without his licence;
Only I shall desire that it may be a Preaching daily practised, as ye would prove your selves to be among these blessed folk, who have their delight in the Law of God,
Only I shall desire that it may be a Preaching daily practised, as you would prove your selves to be among these blessed folk, who have their delight in the Law of God,
and meditate therein day and night, who have the Word dwelling richly in you, that ye may be acquaint with the Charter of your inheritance, with your Card and your Compass, your elder Brothers Testament, the Magazine and Store-house of your Furniture,
and meditate therein day and night, who have the Word Dwelling richly in you, that you may be acquaint with the Charter of your inheritance, with your Carded and your Compass, your elder Brother's Testament, the Magazine and Storehouse of your Furniture,
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they must learn to be determined by what the Word says, to have the Scriptures ending all controversies and debates, to have the Scriptures grounding their Faith and Hope in all things.
they must Learn to be determined by what the Word Says, to have the Scriptures ending all controversies and debates, to have the Scriptures grounding their Faith and Hope in all things.
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but still look out for some other thing from God, I can compare the generality of Church-members to none better than these, Luk. 20. where Christ tells of the ill usage of the Servants, sent to seek the fruit of the Vineyard,
but still look out for Some other thing from God, I can compare the generality of Church-members to none better than these, Luk. 20. where christ tells of the ill usage of the Servants, sent to seek the fruit of the Vineyard,
but shew unto them, how the Scripture condemns their way, and what judgments it hath denounced against sins that they are living in, they will not take that for Gods final answer, they will still look out for some other thing from God.
but show unto them, how the Scripture condemns their Way, and what Judgments it hath denounced against Sins that they Are living in, they will not take that for God's final answer, they will still look out for Some other thing from God.
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but in opposition to that extream of wicked men, I shall desire you to mark that word, Joh. 12.48. He that rejecteth me, and receiveth not my words, hath one that judgeth him:
but in opposition to that extreme of wicked men, I shall desire you to mark that word, John 12.48. He that rejecteth me, and receives not my words, hath one that Judgeth him:
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yea, though ye have probability of the contrary, remembring that Numb. 23.19. God is not as man, that he should lie, nor as the son of man, that he should repent:
yea, though you have probability of the contrary, remembering that Numb. 23.19. God is not as man, that he should lie, nor as the son of man, that he should Repent:
And Psal. 60.6, 7. God hath spoken in his holiness, I will rejoyce, &c. In a word, It's to little purpose to the children of God in a waiting posture, to offer to be acquaint with the Word,
And Psalm 60.6, 7. God hath spoken in his holiness, I will rejoice, etc. In a word, It's to little purpose to the children of God in a waiting posture, to offer to be acquaint with the Word,
and make use of it, except they lean their weight on it, and be determined by it, otherwise a man may s•arve beside his allowance, he may see enough in the Bible to make him up,
and make use of it, except they lean their weight on it, and be determined by it, otherwise a man may s•arve beside his allowance, he may see enough in the bible to make him up,
to the end we may lean weight upon the Word, and it may put an end to all controversies that may arise in our bosoms, we would fix this principle, that the Word of God is of Divine Authority,
to the end we may lean weight upon the Word, and it may put an end to all controversies that may arise in our bosoms, we would fix this principle, that the Word of God is of Divine authority,
and therefore when the Apostle, 2 Pet. 1.19. is pressing upon believers, to take heed to the Scriptures, as a more sure word of prophecy than the voice that came from heaven;
and Therefore when the Apostle, 2 Pet. 1.19. is pressing upon believers, to take heed to the Scriptures, as a more sure word of prophecy than the voice that Come from heaven;
He intimats in the two following Verses, that that will be to no purpose, except they know first, that no prophecy of the Scripture is of any private interpretation:
He intimates in the two following Verses, that that will be to no purpose, except they know First, that no prophecy of the Scripture is of any private Interpretation:
as Aaron was betwixt Moses and Pharaoh, when Moses was unto him as a God, (as the Heathen Sybills wer• called Deorum Interpretes ) and so the meaning is, that the Scriptures are not of any private inspiration by men,
as Aaron was betwixt Moses and Pharaoh, when Moses was unto him as a God, (as the Heathen Sybills wer• called Gods Interprets) and so the meaning is, that the Scriptures Are not of any private inspiration by men,
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Hence Paul dealing with Agrippa, Act. 26.27. presses him to look to the Scriptures Divine Authority, as being a solid ground of Faith, King Agrippa, believest thou the Prophets? I know that thou believest;
Hence Paul dealing with Agrippa, Act. 26.27. presses him to look to the Scriptures Divine authority, as being a solid ground of Faith, King Agrippa, Believest thou the prophets? I know that thou Believest;
if we were quit of the wicked and perverse clamours of Papists, who expecting little kindness of the Scriptures (as I asserted the last day) are in tops with it at every bout, they will have none to read the Scriptures without their licence,
if we were quit of the wicked and perverse clamours of Papists, who expecting little kindness of the Scriptures (as I asserted the last day) Are in tops with it At every bout, they will have none to read the Scriptures without their licence,
and when they are read, they will not have them a perfect rule for Faith and Manners, without their traditions, not will they grant that they can be understood without their interpretations.
and when they Are read, they will not have them a perfect Rule for Faith and Manners, without their traditions, not will they grant that they can be understood without their interpretations.
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And in the point I am upon, they will not have the Scriptures to be of Divine Authority, in respect of us (what ever Authority they have of themselves) more than the Fables of Aesop, without the testimony of their Church,
And in the point I am upon, they will not have the Scriptures to be of Divine authority, in respect of us (what ever authority they have of themselves) more than the Fables of Aesop, without the testimony of their Church,
The Ancients when they speak of Testimonies concerning the Doctrine of the Scriptures adduce the Testimony of the Romish Church (being then Orthodox) only among other Churches;
The Ancients when they speak of Testimonies Concerning the Doctrine of the Scriptures adduce the Testimony of the Romish Church (being then Orthodox) only among other Churches;
whatever the Church do in asserting the Authority of the Scriptures, she is in that like the woman of Samaria, Joh. 4. Who testified to the Samaritans concerning Christ, saying, Come see a man that told me all that ever I did, is not this the Christ? but when they came to him on her information, they said, Now we believe, not because of thy information,
whatever the Church do in asserting the authority of the Scriptures, she is in that like the woman of Samaria, John 4. Who testified to the Samaritans Concerning christ, saying, Come see a man that told me all that ever I did, is not this the christ? but when they Come to him on her information, they said, Now we believe, not Because of thy information,
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and the Word have no Authority but at their pleasure, they put a cheat upon the World, by asserting the authority of that which hath no antecedent authority in it self:
and the Word have no authority but At their pleasure, they put a cheat upon the World, by asserting the Authority of that which hath no antecedent Authority in it self:
But if it be not arbitrary, but they are bound to give it, and have given their Testimony already (as Pope Innocent long ago pronounced his authority in his Decretal concerning the Scripture) Then they can no more be heard, pleading against the Authority of the Scriptures, determining in these Controversies that are betwixt them and us.
But if it be not arbitrary, but they Are bound to give it, and have given their Testimony already (as Pope Innocent long ago pronounced his Authority in his Decretal Concerning the Scripture) Then they can no more be herd, pleading against the authority of the Scriptures, determining in these Controversies that Are betwixt them and us.
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how was that Church perswaded? and let them ascend as far as they can ascend, they must still fist at some who were perswaded of the truth of the Authority of the Scriptures, without any antecedent Testimony of the Church;
how was that Church persuaded? and let them ascend as Far as they can ascend, they must still fist At Some who were persuaded of the truth of the authority of the Scriptures, without any antecedent Testimony of the Church;
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as for Revelations witnessing the Divine Authority of the Scriptures, they will not pretend to them, they call us Enthusiasts (though falsely) on that account,
as for Revelations witnessing the Divine authority of the Scriptures, they will not pretend to them, they call us Enthusiasts (though falsely) on that account,
and if they had that perswasion from the Scriptures themselves, why may not others having the Spirit of God, discern that Divine Authority of the Scriptures, without the Testimony of the Church, as well as they? But I shall add 3dly.
and if they had that persuasion from the Scriptures themselves, why may not Others having the Spirit of God, discern that Divine authority of the Scriptures, without the Testimony of the Church, as well as they? But I shall add 3dly.
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If any should ask who gave them that warrand to determine concerning the Authority of the Scriptures? If they should say to a Pagan, that is the Word of God, I say it,
If any should ask who gave them that warrant to determine Concerning the authority of the Scriptures? If they should say to a Pagan, that is the Word of God, I say it,
If the Pagan should say, where is your evidence that ye have that authority? if they cannot adduce any, may not he justly alledge, that they bear Witness of themselves? All the evidence they afford to any is, that the Church of Rome is infallible;
If the Pagan should say, where is your evidence that you have that Authority? if they cannot adduce any, may not he justly allege, that they bear Witness of themselves? All the evidence they afford to any is, that the Church of Room is infallible;
well, say I, have these Testimonies Divine Authority to perswade men concerning the infallibility of the Church of Rome? and must men believe that antecedently to their receiving their testimony concerning the Scriptures? If so,
well, say I, have these Testimonies Divine authority to persuade men Concerning the infallibility of the Church of Rome? and must men believe that antecedently to their receiving their testimony Concerning the Scriptures? If so,
then not only themselves who testify, but others who are to receive their testimony, must be perswaded of the Divine Authority of the Scriptures antecedently to that testimony.
then not only themselves who testify, but Others who Are to receive their testimony, must be persuaded of the Divine authority of the Scriptures antecedently to that testimony.
In a word, when they would prove their Authority, they run to the Scriptures, and in proving the Authority of the Scriptures, they recurr to their own testimony,
In a word, when they would prove their authority, they run to the Scriptures, and in proving the authority of the Scriptures, they recur to their own testimony,
for the clearing of which, I shall hint at three words, I hope they will grant, that they who testify concerning the Divine Authority of the Scriptures, must be Christians, not Pagans; Church-Officers, not Laicks;
for the clearing of which, I shall hint At three words, I hope they will grant, that they who testify Concerning the Divine authority of the Scriptures, must be Christians, not Pagans; Church-Officers, not Laics;
and what a blind is it to cause the authority of the Scriptures depend upon such an uncertainty. 2. Consider again their sin of Simony, we find their Histories full (especially in these dark times, some while b•fore the Reformation) of their Symoniacal Popes, who by budds and bribes,
and what a blind is it to cause the Authority of the Scriptures depend upon such an uncertainty. 2. Consider again their since of Simony, we find their Histories full (especially in these dark times, Some while b•fore the Reformation) of their Simoniacal Popes, who by buds and Bribes,
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& his Election are null and it is impossible they can be capable of any Ecclesiastical Act & particularly for testifying concerning the authority of the Scriptures. 3. I would know how the Christian world should know the Popes declaring concerning the authority of the Scriptures (since very few have access to him,) except we take the Testimony of humane Writings,
& his Election Are null and it is impossible they can be capable of any Ecclesiastical Act & particularly for testifying Concerning the Authority of the Scriptures. 3. I would know how the Christian world should know the Popes declaring Concerning the Authority of the Scriptures (since very few have access to him,) except we take the Testimony of humane Writings,
for if they give us Scripture, how know 〈 ◊ 〉 that it is Scripture? They tell us, their Church says so, 〈 ◊ 〉 know we the certainty of the Churches Testimony? 〈 ◊ 〉 Pope says so,
for if they give us Scripture, how know 〈 ◊ 〉 that it is Scripture? They tell us, their Church Says so, 〈 ◊ 〉 know we the certainty of the Churches Testimony? 〈 ◊ 〉 Pope Says so,
or an unbaptized Pagan, and the Priest that baptized him had not the due intention; so that ultimatly, all the Faith in the Romish Religion, result into an humane report;
or an unbaptized Pagan, and the Priest that baptised him had not the due intention; so that ultimately, all the Faith in the Romish Religion, result into an humane report;
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but, if the Lord will, I shall in the afternoon let you see other evidences of the Divine Authority of the Scriptures, that we shall not need to go to Rome for their Testimony.
but, if the Lord will, I shall in the afternoon let you see other evidences of the Divine authority of the Scriptures, that we shall not need to go to Room for their Testimony.
Take the Bible, seek that Spirit that dictated the Bible, look on the Scripture as a true History, look o• it with that credit, ye look on Titus Livius, Quintus Curtius, Buchannan, or any other humane writing,
Take the bible, seek that Spirit that dictated the bible, look on the Scripture as a true History, look o• it with that credit, you look on Titus Livius, Quintus Curtius, Buchanan, or any other humane writing,
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I mark it for this end, because there are so many Atheists, Anti-scripturists, mockers of Scripture, denyers of the Being of Spirits, immortality of the Soul,
I mark it for this end, Because there Are so many Atheists, Antiscripturists, mockers of Scripture, Denyers of thee Being of Spirits, immortality of the Soul,
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and digging very deep, to seek a sure foundation for it, whereby a great part of his expenses and pains, is hid under ground, would they not be ready to go and count that great cost? but when the foundation is well laid, the superstructure will stand the better.
and digging very deep, to seek a sure Foundation for it, whereby a great part of his expenses and pains, is hid under ground, would they not be ready to go and count that great cost? but when the Foundation is well laid, the superstructure will stand the better.
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So may it be with many in reference to the purpose I am now upon, needy bodies would fain have something presently to fill their mouth, they are not for frist,
So may it be with many in Referente to the purpose I am now upon, needy bodies would fain have something presently to fill their Mouth, they Are not for frist,
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I laid by the pretence of the Romish Church, to assert the Authority of the Scriptures, whose principles lead men in the matters of Religion to a labyrinth of unextricable uncertainties.
I laid by the pretence of the Romish Church, to assert the authority of the Scriptures, whose principles led men in the matters of Religion to a labyrinth of unextricable uncertainties.
Now it would remain, that I should hint at some things to clear the Divinity and Divine Authority of the Scriptures, and the Doctrine therein contained;
Now it would remain, that I should hint At Some things to clear the Divinity and Divine authority of the Scriptures, and the Doctrine therein contained;
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and ye will find it, Psal. 119.152. You read it in your Translation, Concerning thy testimonie. I have known of old, that thou hast founded them for ever:
and you will find it, Psalm 119.152. You read it in your translation, Concerning thy testimony. I have known of old, that thou hast founded them for ever:
and are an unalterable and everlasting foundation of Faith, having a Divine Authority stamped upon them. 2. When he learned this, of old, not only from experience,
and Are an unalterable and everlasting Foundation of Faith, having a Divine authority stamped upon them. 2. When he learned this, of old, not only from experience,
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but he learned it as the first principle he had drunken in, That was, would he say, the A, B, C. of my Religion, a Peter hath the word in that forecited place, 2 Pet. 1.20. Know this first, &c. 3. Whence he learned this, From thy testimonies, I learned it, saith he, I needed not another evidence;
but he learned it as the First principle he had drunken in, That was, would he say, the A, B, C. of my Religion, a Peter hath the word in that forecited place, 2 Pet. 1.20. Know this First, etc. 3. Whence he learned this, From thy testimonies, I learned it, Says he, I needed not Another evidence;
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1. I suppose that men receive the Scriptures as a true History, that is, that men will give that credit to the Word, that they give to any common History, handed down to their days, to wit, that there was such a Nation as Israel, that there was such a man as Moses, that gave them Laws, that was instrumental in working miracles, in bringing them out of Egypt, and in the Wilderness;
1. I suppose that men receive the Scriptures as a true History, that is, that men will give that credit to the Word, that they give to any Common History, handed down to their days, to wit, that there was such a nation as Israel, that there was such a man as Moses, that gave them Laws, that was instrumental in working Miracles, in bringing them out of Egypt, and in the Wilderness;
that there was such an one as Jesus Christ, that preached in Palestine, was crucified at Jerusalem, that he had twelve Apostles that followed him, &c. This is to be supposed in this inquiry concerning the Authority of the Scriptures;
that there was such an one as jesus christ, that preached in Palestine, was Crucified At Jerusalem, that he had twelve Apostles that followed him, etc. This is to be supposed in this inquiry Concerning the authority of the Scriptures;
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and thus a man questioning the Historical verity of things, should nonpluss himself with absurdities, and declare that he were fitter for a Bedlam than to be Disputed with.
and thus a man questioning the Historical verity of things, should nonpluss himself with absurdities, and declare that he were fitter for a Bedlam than to be Disputed with.
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But 2. This being supposed, there is their Divine Authority proposed to be spoken to, the Scripture it self will prove it self, a true Divine word, they often do solemnly declare they are of God, that God spoke them to Moses & the Prophets,
But 2. This being supposed, there is their Divine authority proposed to be spoken to, the Scripture it self will prove it self, a true Divine word, they often do solemnly declare they Are of God, that God spoke them to Moses & the prophets,
and assert that what they spoke are the truths of God, and that they do not cheat in this assertion, whoso will go through the Characters of the words Divinity, they will be convinced of it.
and assert that what they spoke Are the truths of God, and that they do not cheat in this assertion, whoso will go through the Characters of the words Divinity, they will be convinced of it.
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and Everlasting happiness, but I shall limit my self to the antiquity of the Scripture, the instruments employed in transmitting it to us, the matter of the Scripture, the efficacy and success of them,
and Everlasting happiness, but I shall limit my self to the antiquity of the Scripture, the Instruments employed in transmitting it to us, the matter of the Scripture, the efficacy and success of them,
and so is the Scripture, for however error may plead antiquity, yet truth had still the forestart of it, from the beginning it was not so, says Christ, Mat. 19.8. What Book so antient as the Book of Moses, out of which the rest are to be proven.
and so is the Scripture, for however error may plead antiquity, yet truth had still the forestart of it, from the beginning it was not so, Says christ, Mathew 19.8. What Book so ancient as the Book of Moses, out of which the rest Are to be proven.
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and for the antiquity of the matter, it is the most antient, the matter first, whereof it treats, concerning the Creation of the Heaven and the Earth, the Creation of Man,
and for the antiquity of the matter, it is the most ancient, the matter First, whereof it treats, Concerning the Creation of the Heaven and the Earth, the Creation of Man,
unless God had revealed it unto him: Nay Tit. 1.2. It speaks of Promises made by God, that cannot lie before the World began, and that these are not Impostures of men, their accomplishment in every age makes out.
unless God had revealed it unto him: Nay Tit. 1.2. It speaks of Promises made by God, that cannot lie before the World began, and that these Are not Impostors of men, their accomplishment in every age makes out.
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and from Sathan and an ill Spirit, they could not have it, for he would not inspire Doctrine in men so destructive to his Kingdom and interest. 2. As they could not be deceived, so neither would they deceive;
and from Sathan and an ill Spirit, they could not have it, for he would not inspire Doctrine in men so destructive to his Kingdom and Interest. 2. As they could not be deceived, so neither would they deceive;
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but what design could the instruments employed to carry this Doctrine have? They walked not in craftiness, they handled not the Word of God deceitfully;
but what Design could the Instruments employed to carry this Doctrine have? They walked not in craftiness, they handled not the Word of God deceitfully;
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but of things done in the open view of the world, so that if they had vented any untruth, there were myriads of men to witness against them, and give them the lie.
but of things done in the open view of the world, so that if they had vented any untruth, there were myriads of men to witness against them, and give them the lie.
The Pharisees confesse of the Apostles, Acts 4. That a notable miracle was wrought by them, which was manifest to all that dwelt at Jerusalem, and none could deny it.
The Pharisees confess of the Apostles, Acts 4. That a notable miracle was wrought by them, which was manifest to all that dwelled At Jerusalem, and none could deny it.
But 3. Let us consider the matter of the Scriptures, and O! what beams of Divinity will we find shining there? look on it in the bulk, no such systeme of Doctrine concerning God and his Attributes;
But 3. Let us Consider the matter of the Scriptures, and OH! what beams of Divinity will we find shining there? look on it in the bulk, no such system of Doctrine Concerning God and his Attributes;
and put all their Doctrines together in one, they cannot parralel this Book and the matter contained in it, it is such a compleat Transcript and System of Doctrine;
and put all their Doctrines together in one, they cannot parallel this Book and the matter contained in it, it is such a complete Transcript and System of Doctrine;
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and this proves it to be of God, Why? Could the mind of man what way soever, have found out what is in this Book? no certainly, these wonders of Nature, parts & abilities, would never have left it to some poor illiterat Fisher Men to discover & that they should bring forth such transcendent & sublime Truths, demonstrats the Scriptures to be the word of God, Look upon it in the parts, the Histories contained in it,
and this Proves it to be of God, Why? Could the mind of man what Way soever, have found out what is in this Book? no Certainly, these wonders of Nature, parts & abilities, would never have left it to Some poor illiterate Fisher Men to discover & that they should bring forth such transcendent & sublime Truths, demonstrates the Scriptures to be the word of God, Look upon it in the parts, the Histories contained in it,
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Here ye have a true History of what the Heathen involved in Fables, for (if it were fit to insist on it) I could clear their first Saturn was Adam, and the next Noah, whose three Sons, Shem, Ham and Japheth were Transformed by them, Ham into Jupiter, Japheth into Neptune, and Shem (because they hated the blessed race) into Pluto, and that all their other Fables are but obscure and dark intimations of the Histories, which in the Bible are clear and plain;
Here you have a true History of what the Heathen involved in Fables, for (if it were fit to insist on it) I could clear their First Saturn was Adam, and the next Noah, whose three Sons, Shem, Ham and Japheth were Transformed by them, Ham into Jupiter, Japheth into Neptune, and Shem (Because they hated the blessed raze) into Pluto, and that all their other Fables Are but Obscure and dark intimations of the Histories, which in the bible Are clear and plain;
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though they be not known by natural reason, yet they are not contrary to principles that are naturally known, concerning the Power, Wisdom and Goodness of God;
though they be not known by natural reason, yet they Are not contrary to principles that Are naturally known, Concerning the Power, Wisdom and goodness of God;
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Again, though some mysteries transcend the Light of Natural Reason, as the Trinity of Persons, the Incarnation of Christ, &c. Yet that will not bring the Doctrine in question, partly,
Again, though Some Mysteres transcend the Light of Natural Reason, as the Trinity of Persons, the Incarnation of christ, etc. Yet that will not bring the Doctrine in question, partly,
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So there is an exact answerableness in the event, as in that of Genes. 49.10. The scepter shall not depart from Judah, nor a Law-giver from betwixt his feet, until Shiloh come:
So there is an exact answerableness in the event, as in that of Genesis. 49.10. The sceptre shall not depart from Judah, nor a Lawgiver from betwixt his feet, until Shiloh come:
How exactly was it accomplisht at the birth of Christ? and these Predictions, and their exact accomplishments do evince, that these Prophesies could come from none but the supream God, who is Omniscient,
How exactly was it accomplished At the birth of christ? and these Predictions, and their exact accomplishments do evince, that these prophecies could come from none but the supreme God, who is Omniscient,
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To this secondly add the universality of this conquest in so short a time. Paul carried the Doctrine of the Gospel from Jerusalem round about to Illyricum, Rom. 15.19.
To this secondly add the universality of this conquest in so short a time. Paul carried the Doctrine of the Gospel from Jerusalem round about to Illyricum, Rom. 15.19.
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And I shall thirdly add, that the Scripture and the Doctrine thereof, was thus successful, when it had nothing extrin•ck to commend it, but was every where opposed;
And I shall Thirdly add, that the Scripture and the Doctrine thereof, was thus successful, when it had nothing extrin•ck to commend it, but was every where opposed;
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Pagan Religion flourishes, but where it hath the Authority of Princes to back it. The Mahumetan Religion also prevailed at first, because it promises liberty from subjection to Superiors.
Pagan Religion flourishes, but where it hath the authority of Princes to back it. The Mahumetan Religion also prevailed At First, Because it promises liberty from subjection to Superiors.
Consider again the men that carried this Doctrine, poor men, insignificant persons, that were more ready to beget contempt of it, than reception of it;
Consider again the men that carried this Doctrine, poor men, insignificant Persons, that were more ready to beget contempt of it, than reception of it;
They held out no worldly encouragement to men, to imbrace their Doctrine, but on the contrary, told them, that upon the reception of their Doctrine, they behoved to undergo the hardest of lots,
They held out no worldly encouragement to men, to embrace their Doctrine, but on the contrary, told them, that upon the reception of their Doctrine, they behooved to undergo the Hardest of lots,
and evil usage in the world, whereof themselves were visible sampla•s, and yet Christianity prevailed, and the Doctrine of the Gospel had success, which proves it to be of God.
and evil usage in the world, whereof themselves were visible sampla•s, and yet Christianity prevailed, and the Doctrine of the Gospel had success, which Proves it to be of God.
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so in that forecited place, Act. 4 16. The Rulers confess, that indeed a notable miracle had been done by these men, is manifest to all, &c. Their miracles were so clear,
so in that forecited place, Act. 4 16. The Rulers confess, that indeed a notable miracle had been done by these men, is manifest to all, etc. Their Miracles were so clear,
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And to this I shall add the providence of God, in preserving the Scriptures, and the Church cleaving to the Doctrine thereof, against all the malice of Satan and wicked men bended against both.
And to this I shall add the providence of God, in preserving the Scriptures, and the Church cleaving to the Doctrine thereof, against all the malice of Satan and wicked men bent against both.
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How long is it since they sought to root out Israel, and yet she is to the fore? How long since Antiochus made search for all Copies of the Scripture, destroyed some,
How long is it since they sought to root out Israel, and yet she is to the before? How long since Antiochus made search for all Copies of the Scripture, destroyed Some,
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and sought to destroy the rest, and yet it is preserved, and hath spread? How long since crouds of Errors and Hereticks have sought to adulterat and corrupt the Scriptures,
and sought to destroy the rest, and yet it is preserved, and hath spread? How long since crouds of Errors and Heretics have sought to adulterate and corrupt the Scriptures,
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and the Church professing them, Antiochus fell without hand, the Babylonian Monarchy no sooner medled with the Church of the Jews, but it came to an end;
and the Church professing them, Antiochus fell without hand, the Babylonian Monarchy no sooner meddled with the Church of the jews, but it Come to an end;
and in all ages the providence of God hath been eminently seen, in the judgments of God upon these that opposed the Scriptures, and the Professors thereof:
and in all ages the providence of God hath been eminently seen, in the Judgments of God upon these that opposed the Scriptures, and the Professors thereof:
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for a temporary may taste of the good Word of God, and yet fall away, Heb. 6. But a common illumination of the Spirit is necessary to take up these evidences the Scripture gives of its Divinity.
for a temporary may taste of the good Word of God, and yet fallen away, Hebrew 6. But a Common illumination of the Spirit is necessary to take up these evidences the Scripture gives of its Divinity.
When David is comforting himself against the rising of enemies, like the mighty Waters, and Waves of the Sea, he says, Thy testimonies are very sure, Psal. 93.5.
When David is comforting himself against the rising of enemies, like the mighty Waters, and Waves of the Sea, he Says, Thy testimonies Are very sure, Psalm 93.5.
Something hath been said to hold forth the Divine Authority of the Scriptures; but I confess it's but a spilt commendation that hath been given this word:
Something hath been said to hold forth the Divine authority of the Scriptures; but I confess it's but a spilled commendation that hath been given this word:
yea, it fears me, more hath been said, than even ye that have Bibles discern. O, will ye consider how men of old have experienced the Divinity of this word,
yea, it fears me, more hath been said, than even you that have Bibles discern. O, will you Consider how men of old have experienced the Divinity of this word,
and partly to humble you, that ye may blush and be ashamed, that the Divine vertue and efficacy that wont to accompany the Scriptures, is so little found in this generation, and upon your hearts.
and partly to humble you, that you may blush and be ashamed, that the Divine virtue and efficacy that wont to accompany the Scriptures, is so little found in this generation, and upon your hearts.
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These that are put to this trying task, and seriously engaged in it, had need to be well supported, that they may bide it out till they meet with the end of the Lord.
These that Are put to this trying task, and seriously engaged in it, had need to be well supported, that they may bide it out till they meet with the end of the Lord.
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because he hoped in the Word of God, I wait, &c. I have spoken already to the first general Doctrine in these words, that patient waiting on God cannot be gotten cherisht without the exercise of Faith and Hope;
Because he hoped in the Word of God, I wait, etc. I have spoken already to the First general Doctrine in these words, that patient waiting on God cannot be got cherished without the exercise of Faith and Hope;
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I have also near put a close to what I would say from the second general Obervation, to wit, that this Faith and Hope that supports the patient waiter for God, that sends the believer,
I have also near put a close to what I would say from the second general Obervation, to wit, that this Faith and Hope that supports the patient waiter for God, that sends the believer,
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Ye may remember, that from this I have spoken to these three (which I wish may not evanish with the Preaching.) 1. That really needy Saints, put to wait for God,
You may Remember, that from this I have spoken to these three (which I wish may not evanish with the Preaching.) 1. That really needy Saints, put to wait for God,
or encouragement, or both. 2. That these who would wait for God in the way of believing and hoping, must learn to judge of things according to the Word,
or encouragement, or both. 2. That these who would wait for God in the Way of believing and hoping, must Learn to judge of things according to the Word,
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and be determined by the Word, that it may be the ground of Faith, and beget Hope, otherwise it will be to little purpose for a man to be acquaint with the Scriptures from end to end,
and be determined by the Word, that it may be the ground of Faith, and beget Hope, otherwise it will be to little purpose for a man to be acquaint with the Scriptures from end to end,
and I would now intreat you to study these two Sermons well, that ye may have the Divine Authority of the Scriptures fixt upon your hearts, that ye may lay weight on them, feed on them,
and I would now entreat you to study these two Sermons well, that you may have the Divine authority of the Scriptures fixed upon your hearts, that you may lay weight on them, feed on them,
when the efficacy of it upon your hearts shall be a proof thereof, as the effects and success of it of old is a standing Witness, that it is not the word of man,
when the efficacy of it upon your hearts shall be a proof thereof, as the effects and success of it of old is a standing Witness, that it is not the word of man,
That since we have the Scriptures, and since the Scriptures are of Divine Authority, we would put forth Faith and Hope to feed upon that which is contained there;
That since we have the Scriptures, and since the Scriptures Are of Divine authority, we would put forth Faith and Hope to feed upon that which is contained there;
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Things hoped for being held forth in the Word, Faith gives them a subsistence, before they exist in themselves, which is not to be understood absolutely,
Things hoped for being held forth in the Word, Faith gives them a subsistence, before they exist in themselves, which is not to be understood absolutely,
Now this subsistence Faith gives to things promised two ways. 1. More absolutely, while Faith enables the believing man, to look on whatever God hath promised,
Now this subsistence Faith gives to things promised two ways. 1. More absolutely, while Faith enables the believing man, to look on whatever God hath promised,
He finds it necessary to put her to it with this question, Believest thou this? I suppose thou wilt not doubt of it, Martha; but is thy Faith quickned,
He finds it necessary to put her to it with this question, Believest thou this? I suppose thou wilt not doubt of it, Martha; but is thy Faith quickened,
that is, it so gives a Subsistence to them, as the believing man gets the substance of them (as the word is Translated in that forecited place, Heb. 11.1.) for his present use, comfort and encouragement, till the performance come:
that is, it so gives a Subsistence to them, as the believing man gets the substance of them (as the word is Translated in that forecited place, Hebrew 11.1.) for his present use, Comfort and encouragement, till the performance come:
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ye use to account them dyvors and spend christs that forenail their rent continually; but Faiths vertue stands in forenailing, yet without diminishing the things promised;
you use to account them Divers and spend Christ's that forenail their rend continually; but Faiths virtue Stands in forenailing, yet without diminishing the things promised;
and Faith brings in the substance of the thing promised, 1 Pet. 1.8. Though he see not Christ, yet believing, he rejoyceth with joy unspeakable and full of glory:
and Faith brings in the substance of the thing promised, 1 Pet. 1.8. Though he see not christ, yet believing, he Rejoiceth with joy unspeakable and full of glory:
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this is the unknown Art of the Life of Faith, that it fetches its food from far to him that hath it, it brings the first fruits of the promised Land, to the wanderer in the wilderness, a cluster of Grapes from the brook Escol, to the barren desart;
this is the unknown Art of the Life of Faith, that it Fetches its food from Far to him that hath it, it brings the First fruits of the promised Land, to the wanderer in the Wilderness, a cluster of Grapes from the brook Escol, to the barren desert;
Thus ye have a very brief hint of Faith, of that Faith whereby ye are to live and feed on what is in the Word of Promise, though it be not accomplished.
Thus you have a very brief hint of Faith, of that Faith whereby you Are to live and feed on what is in the Word of Promise, though it be not accomplished.
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whether he saw it in the Promises only, or generally in the Sacrifices also, or particularly in that Providence of the Ram, put in his hand to offer up in stead of his Son Isaak, Gen. 22.13. It is all a matter, he got such a sight of Christ in those, and so closed with the thing Promised that he skipped for joy.
whither he saw it in the Promises only, or generally in the Sacrifices also, or particularly in that Providence of the Ram, put in his hand to offer up in stead of his Son Isaac, Gen. 22.13. It is all a matter, he god such a sighed of christ in those, and so closed with the thing Promised that he skipped for joy.
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And the like instances we have given of all the Patriarchs in that word, Heb. 11.13. (which may make many blush when they read it) These all (says the Apostle) died in faith; They were not content meerly to have a life of Faith, but they died in faith, not having received the promises;
And the like instances we have given of all the Patriarchs in that word, Hebrew 11.13. (which may make many blush when they read it) These all (Says the Apostle) died in faith; They were not content merely to have a life of Faith, but they died in faith, not having received the promises;
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and in the Types illustrating them) What more? They were perswaded of them (the first thing I said before of Faiths giving a subsistence to things hoped for;
and in the Types illustrating them) What more? They were persuaded of them (the First thing I said before of Faiths giving a subsistence to things hoped for;
A Saint believing the Word, and feeding on that which Faith gives a subsistence to in the word, he looks out by hope for the accomplishment of that which it finds to subsist in the word.
A Saint believing the Word, and feeding on that which Faith gives a subsistence to in the word, he looks out by hope for the accomplishment of that which it finds to subsist in the word.
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I shall deduce this as briefly as I can, (and leave this Note and the Verse) in these two, 1. Remember, that true Believers wealth lyes in hope, or things before their hand;
I shall deduce this as briefly as I can, (and leave this Note and the Verse) in these two, 1. remember, that true Believers wealth lies in hope, or things before their hand;
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Must add in the 3. verse, He that hath this hope in him must purifie himself, &c. He that according to Gods abundant mercy is begotten again, is begotten unto a lively hope.
Must add in the 3. verse, He that hath this hope in him must purify himself, etc. He that according to God's abundant mercy is begotten again, is begotten unto a lively hope.
And beside his too-looks to issues here that he holds by hope, his great too-look is his Hope, which is laid up for him in Heaven, Col. 1.5. and in that forecited place, 1 Pet. 1.3. He that is begotten again unto a lively hope by the resurrection of Christ from the dead;
And beside his too-looks to issues Here that he holds by hope, his great too-look is his Hope, which is laid up for him in Heaven, Col. 1.5. and in that forecited place, 1 Pet. 1.3. He that is begotten again unto a lively hope by the resurrection of christ from the dead;
his great hope is, the hope of eternal life, which God that cannot lie, promised before the world began, Tit. 1.2. His hope is a hope set before him, Heb. 6.18.
his great hope is, the hope of Eternal life, which God that cannot lie, promised before the world began, Tit. 1.2. His hope is a hope Set before him, Hebrew 6.18.
If ye consider Negatively, what a saint is without hope, in reference to temporal issues. David will tell you in that Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living;
If you Consider Negatively, what a saint is without hope, in Referente to temporal issues. David will tell you in that Psalm 27.13. I had fainted, unless I had believed to see the Goodness of the Lord in the land of the living;
if my hope had failed me, I had been undone, and in reference to Eternity, Paul tells us, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men the most miserable;
if my hope had failed me, I had been undone, and in Referente to Eternity, Paul tells us, 1 Cor. 15.19. If in this life only we have hope in christ, we Are of all men the most miserable;
Hope, is called, the anchor of the soul, sure and stedfast, entring into that within the vail, to assure us, that if hope be not exercised, storms will drive a tossed soul,
Hope, is called, the anchor of the soul, sure and steadfast, entering into that within the Vail, to assure us, that if hope be not exercised, storms will drive a tossed soul,
but hope, the souls anchor, cast upon good ground, drives not, and preserves the soul from ruine. Hence also, Eph. 6.17. Hope, is called, the helmet of salvation, because it is that which keeps off many a deadly stroke off a saint.
but hope, the Souls anchor, cast upon good ground, drives not, and preserves the soul from ruin. Hence also, Ephesians 6.17. Hope, is called, the helmet of salvation, Because it is that which keeps off many a deadly stroke off a saint.
and experience hope, and hope makes not ashamed, Rom. 5.3. — Ye have it recommended, Rom. 12.12. To rejoyce in hope, and that will produce patience in tribulation, and continuing instant in Prayer;
and experience hope, and hope makes not ashamed, Rom. 5.3. — You have it recommended, Rom. 12.12. To rejoice in hope, and that will produce patience in tribulation, and Continuing instant in Prayer;
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hope exercised, makes patience and prayer to thrive well, and a man to go on in his way, not heartlesly, but rejoycing. And Heb. 3.6. We are bidden hold fast our confidence, and the rejoycing of hope firm unto the end:
hope exercised, makes patience and prayer to thrive well, and a man to go on in his Way, not heartlessly, but rejoicing. And Hebrew 3.6. We Are bidden hold fast our confidence, and the rejoicing of hope firm unto the end:
try what languor is in thy affection for the marriage day, What languor thou hast to see how the Crown and the Robe will set thee, to see God as he is, to see God incarnat in thy own nature, to see the Lamb,
try what languor is in thy affection for the marriage day, What languor thou hast to see how the Crown and the Robe will Set thee, to see God as he is, to see God incarnate in thy own nature, to see the Lamb,
And 2 Thou that would look to thy Hope, and have it of the right stamp, see what purging vertue is in it, look if thy languor resolves in thy study of the increase of Sanctification, that thou mayest be ripened and fitted for the issue that thou art looking out for, 1 Joh. 3.3. He that hath this hope in him purifieth himself, even as he is pure.
And 2 Thou that would look to thy Hope, and have it of the right stamp, see what purging virtue is in it, look if thy languor resolves in thy study of the increase of Sanctification, that thou Mayest be ripened and fitted for the issue that thou art looking out for, 1 John 3.3. He that hath this hope in him Purifieth himself, even as he is pure.
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The grace of God that brings salvation, teacheth us, that denying ungodliness and wordly lusts, we should live soberly, righteously and godly in this present world, looking for that blessed hope,
The grace of God that brings salvation, Teaches us, that denying ungodliness and wordly Lustiest, we should live soberly, righteously and godly in this present world, looking for that blessed hope,
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Our conversation is in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body, &c. There is a Character of a lively hope, a Touchstone of true languor,
Our Conversation is in heaven, from whence also we look for a Saviour, the Lord jesus christ, who shall change our vile body, etc. There is a Character of a lively hope, a Touchstone of true languor,
And 3. Thou that would look to thy hope, see what mortification is in thy hope, what thou can submit to want and be weaned from, upon the account of thy hope;
And 3. Thou that would look to thy hope, see what mortification is in thy hope, what thou can submit to want and be weaned from, upon the account of thy hope;
And in reference to a mans everlasting happiness, this also would be his study, 1 Pet. 1. compare the 3, 4, and 5. Verses, with the 6. Ye are begotten again unto a lively hope, to an inheritance incorruptible, undefiled, that fades not away, reserved in the heaven for you, who are keeped through the power of God to salvation, through faith, ready to be revealed in the last time;
And in Referente to a men everlasting happiness, this also would be his study, 1 Pet. 1. compare the 3, 4, and 5. Verses, with the 6. You Are begotten again unto a lively hope, to an inheritance incorruptible, undefiled, that fades not away, reserved in the heaven for you, who Are keeped through the power of God to salvation, through faith, ready to be revealed in the last time;
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3. His affection in this exercise ▪ his soul is waiting. 4. His support in this exercise, he waits for the Lord, his soul doth wait, because he hopes in his word;
3. His affection in this exercise ▪ his soul is waiting. 4. His support in this exercise, he waits for the Lord, his soul does wait, Because he hope's in his word;
I come now to the 5. and last Head of this wrestling, contained in the sixth Verse, wherein he gives an account of the measure of his affection in waiting;
I come now to the 5. and last Head of this wrestling, contained in the sixth Verse, wherein he gives an account of the measure of his affection in waiting;
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Who these are that watch for the morning, it is not very necessar to determine. It was the lot of Shepherds, see Luke 2.8. They watched all night over their flocks; and Jacob, Gen. 31.40. Tells us, That in keeping Labans flocks, the drought consumed him by day, and the frost by night, and his sleep departed from his eyes;
Who these Are that watch for the morning, it is not very necessary to determine. It was the lot of Shepherd's, see Lycia 2.8. They watched all night over their flocks; and Jacob, Gen. 31.40. Tells us, That in keeping Labans flocks, the drought consumed him by day, and the frost by night, and his sleep departed from his eyes;
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and these shepherds, especially, when they had cold and stormy nights, would think long for the break of day, the light whereof would be comfortable to them, and refresh them again;
and these shepherd's, especially, when they had cold and stormy nights, would think long for the break of day, the Light whereof would be comfortable to them, and refresh them again;
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there were Travellers in those desarts, that bordered on the Land of Canaan, who wanted the accommodations of Inns by the way, who were forced to lodge abroad in the fields:
there were Travellers in those deserts, that bordered on the Land of Canaan, who wanted the accommodations of Inns by the Way, who were forced to lodge abroad in the fields:
and these considering the uncomfortableness of the dark night, especially if stormy, and the hazard they were in by Arabian Thieves and Robbers, they would long for the day light.
and these considering the uncomfortableness of the dark night, especially if stormy, and the hazard they were in by Arabian Thieves and Robbers, they would long for the day Light.
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And besides, these in Wars, they had their Centinels and Perdeus for watching, and those of them especially whom they set nearest the Enemy, lying nearest the hazard in the dark night,
And beside, these in Wars, they had their Centinels and Perdeus for watching, and those of them especially whom they Set nearest the Enemy, lying nearest the hazard in the dark night,
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The substance of this Verse, having occurred before on these words in the preceeding Verse, My soul doth wait, where ye heard of the Psalmists affection in waiting for God, and how necessary and comfortable it is,
The substance of this Verse, having occurred before on these words in the preceding Verse, My soul does wait, where you herd of the Psalmists affection in waiting for God, and how necessary and comfortable it is,
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so that in the night appointed by God for rest, they are in a condition that puts them to long for the morning light, I shall not speak of these, who Deut. 28.67.
so that in the night appointed by God for rest, they Are in a condition that puts them to long for the morning Light, I shall not speak of these, who Deuteronomy 28.67.
And what toil are many up and down the Land, and it may be among your selves put unto for a present throw-bearing, ye know it better than I can lay it before you;
And what toil Are many up and down the Land, and it may be among your selves put unto for a present throw-bearing, you know it better than I can lay it before you;
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and yet if ye will seek for contentment, ye will not readily find it amongst them that have the best accommodations, ye wil find men that have but very sober fare and apparel,
and yet if you will seek for contentment, you will not readily find it among them that have the best accommodations, you will find men that have but very Sobrium fare and apparel,
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and I shall add, more than condition, for the Spirit of God hath forwarned us to lay our account, that through much tribulation we must enter into the kingdom of God:
and I shall add, more than condition, for the Spirit of God hath forwarned us to lay our account, that through much tribulation we must enter into the Kingdom of God:
But shall I lay to poor miserable bodies, that toil out their life for the bit and the brat (as ye use to say) That and Hell too is very sad, That and Everlasting Perdition is most dreadful.
But shall I lay to poor miserable bodies, that toil out their life for the bit and the brat (as you use to say) That and Hell too is very sad, That and Everlasting Perdition is most dreadful.
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There is something to say when a rich glutton slips from his sumptuous fare and fine cloathing, down to the pit, Son, (says Abraham) remember that thou in thy lifetime received thy good things, and now thou art tormented.
There is something to say when a rich glutton slips from his sumptuous fare and fine clothing, down to the pit, Son, (Says Abraham) Remember that thou in thy lifetime received thy good things, and now thou art tormented.
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and never got up his back, in fending for his daily bread, and yet he gets Hell in end, that will be a Hell in the bosome of Hell, that such a wretch understood not the language of providence towards him.
and never god up his back, in fending for his daily bred, and yet he gets Hell in end, that will be a Hell in the bosom of Hell, that such a wretch understood not the language of providence towards him.
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if not constantly before their hand, like these poor men alluded to here, what-ever be their lot in the dark night, that which they would be at, is the morning light.
if not constantly before their hand, like these poor men alluded to Here, whatever be their lot in the dark night, that which they would be At, is the morning Light.
Be thy felicity what it will, as to earthly enjoyments, consult thy Conscience, and it will tell thee, that it doth not satisfy, by drinking at these Puddles, thou but augments thy thirst, still thy satisfaction is before thy hand, and in nothing thou possesses;
Be thy felicity what it will, as to earthly enjoyments, consult thy Conscience, and it will tell thee, that it does not satisfy, by drinking At these Puddles, thou but augments thy thirst, still thy satisfaction is before thy hand, and in nothing thou Possesses;
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and art not thou a fool then in placing satisfaction in these things, when they that have them, are as far from satisfaction as thou art; and it may be further;
and art not thou a fool then in placing satisfaction in these things, when they that have them, Are as Far from satisfaction as thou art; and it may be further;
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and mourn over their abuse of rich allowances, the Crumbs whereof would be gathered up as a mercy by many, rather than be restless for more, which being had would not satisfy.
and mourn over their abuse of rich allowances, the Crumbs whereof would be gathered up as a mercy by many, rather than be restless for more, which being had would not satisfy.
and yet will not sift their minds, to see if that be in God which they seek and miss in Creatures, they shall never have satisfaction that's in him only, which will satisfy and hold in thy mind from running out on many things.
and yet will not sift their minds, to see if that be in God which they seek and miss in Creatures, they shall never have satisfaction that's in him only, which will satisfy and hold in thy mind from running out on many things.
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And to press this further, I shall give you a third word from that which is supposed here, that is, that change as a man will in time, he will find any change still insignificant.
And to press this further, I shall give you a third word from that which is supposed Here, that is, that change as a man will in time, he will find any change still insignificant.
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The weary Shepherds in the night might long for the day, but they behoved not to be careless in the day when it came, otherways some mischance might befall the Flock.
The weary Shepherd's in the night might long for the day, but they behooved not to be careless in the day when it Come, otherways Some mischance might befall the Flock.
I shall say no more of this, but were it well studied, it would cut short many of our anxious expectations, it would bring us to that which Solomon hath, Eccles. 2.20. (though I will not say to Solomons sense) that he went about to cause his heart despair of all the labour which he took under the Sun, it would make a man ••ne hope of satisfaction in any change or lot,
I shall say no more of this, but were it well studied, it would Cut short many of our anxious Expectations, it would bring us to that which Solomon hath, Eccles. 2.20. (though I will not say to Solomons sense) that he went about to cause his heart despair of all the labour which he took under the Sun, it would make a man ••ne hope of satisfaction in any change or lot,
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And 1. See here that the Children of God can never be sure enough that they have that blest measure of patience and affection in waiting for God, that they are free of passion, haste, bitterness,
And 1. See Here that the Children of God can never be sure enough that they have that blessed measure of patience and affection in waiting for God, that they Are free of passion, haste, bitterness,
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and therefore the Psalmist having said, v. 5. that he waits for God, his soul waits; he repeats it again in this vers. as a thing that he would be sure of.
and Therefore the Psalmist having said, v. 5. that he waits for God, his soul waits; he repeats it again in this vers. as a thing that he would be sure of.
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either a man is ready to turn passionate, furious and fretful, or if he fall off that extream, he is ready to give way to loitering, to fall lazy, stupid and careless.
either a man is ready to turn passionate, furious and fretful, or if he fallen off that extreme, he is ready to give Way to loitering, to fallen lazy, stupid and careless.
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Note I give you from that proposed here, that the affection of the patient man in waiting for God, should be in some sort suitable to the excellency of the thing he waits for,
Note I give you from that proposed Here, that the affection of the patient man in waiting for God, should be in Some sort suitable to the excellency of the thing he waits for,
but he asserts, that his affection is screwed up in waiting, so that his affection in waiting for God, doth far transcend these that wait for the morning,
but he asserts, that his affection is screwed up in waiting, so that his affection in waiting for God, does Far transcend these that wait for the morning,
Behold, as the eyes of servants look unto the hands of their Masters, &c. How greedily and eagerly these slaves looked for favour of them whom they served,
Behold, as the eyes of Servants look unto the hands of their Masters, etc. How greedily and eagerly these slaves looked for favour of them whom they served,
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I say no more of this, but if God be infinitly excellent, and if that which he brings with him be infinitly excellent, above all other objects of out expectation, a creeping affection in waiting for God, is but a proclaimed contempt of God.
I say no more of this, but if God be infinitely excellent, and if that which he brings with him be infinitely excellent, above all other objects of out expectation, a creeping affection in waiting for God, is but a proclaimed contempt of God.
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but where is thy suitable affection to him, and that which thou waits for from him? Mal. 1.7. tells thee, that thou offers polluted bread upon his altar, and says, his table is contemptible.
but where is thy suitable affection to him, and that which thou waits for from him? Malachi 1.7. tells thee, that thou offers polluted bred upon his altar, and Says, his table is contemptible.
And I shall add, if affection should be put out thus for God, and if want of God to an affectionat waiter be a distress that pinsheth him above any hazard they are in, who are put to wait for the morning:
And I shall add, if affection should be put out thus for God, and if want of God to an affectionate waiter be a distress that pinsheth him above any hazard they Are in, who Are put to wait for the morning:
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and the labour of the olive fail, no meat in the fields, no flock in the folds, no herd in the stall. Hab. 3.17. Though the earth be removed, and the mountains carried into the midst of the sea, &c. Psal. 46.2. He will be as far above the men of the world in their enjoyments, as his affection while he wanted God, was above their resentments.
and the labour of the olive fail, no meat in the fields, no flock in the folds, no heard in the stall. Hab. 3.17. Though the earth be removed, and the Mountains carried into the midst of the sea, etc. Psalm 46.2. He will be as Far above the men of the world in their enjoyments, as his affection while he wanted God, was above their resentments.
He hath been wrestling with difficulties, and plunging perplexities in his case, which are represented under the notion of depths, in the first and second Verse, he hath been wrestling with the Conscience,
He hath been wrestling with difficulties, and plunging perplexities in his case, which Are represented under the notion of depths, in the First and second Verse, he hath been wrestling with the Conscience,
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and sense of Guilt, putting back his Prayers, and offering to crush his hopes, and so interposing to obstruct his success and access, verse 3, 4. and in the 5,
and sense of Gilded, putting back his Prayers, and offering to crush his hope's, and so interposing to obstruct his success and access, verse 3, 4. and in the 5,
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nor only speak it out, but he improves and layes it out for the good of God's Israel; when he hath got a sweet sight of the good of waiting and hoping in God, he conveens them all,
nor only speak it out, but he improves and lays it out for the good of God's Israel; when he hath god a sweet sighed of the good of waiting and hoping in God, he convenes them all,
So the words contain first, an Exhortation to Israel, in the beginning of the 7. verse, Let Israel hope &c. 2. They contain motives and encouragements, pressing the exhortation, by way of arguments, that this counsel should be hearkned unto;
So the words contain First, an Exhortation to Israel, in the beginning of the 7. verse, Let Israel hope etc. 2. They contain motives and encouragements, pressing the exhortation, by Way of Arguments, that this counsel should be hearkened unto;
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a promise which howsoever it be made out to Israel in all ages, yet it is signally to be erified to the Jews in their Conversion in the latter days; for the Apostle, Rom. 11.26. adduces this promise out of Isai. 59.20. As it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob;
a promise which howsoever it be made out to Israel in all ages, yet it is signally to be erified to the jews in their Conversion in the latter days; for the Apostle, Rom. 11.26. adduces this promise out of Isaiah 59.20. As it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob;
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That I may get somewhat digged out of the Treasure here, I shall reduce the grounds of Observations to be gathered from this Exhortation, to four general Heads.
That I may get somewhat dug out of the Treasure Here, I shall reduce the grounds of Observations to be gathered from this Exhortation, to four general Heads.
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4. I shall add somewhat by way of reflection, on these to whom this Duty is recommended, Let Israel hope; it is the Israel of God, among whom (as the word is, Ezra 10.2.) there is hope concerning cases and lots, otherwayes hopeless and desperat.
4. I shall add somewhat by Way of reflection, on these to whom this Duty is recommended, Let Israel hope; it is the Israel of God, among whom (as the word is, Ezra 10.2.) there is hope Concerning cases and lots, otherways hopeless and desperate.
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2. It supposes this, that as they have much ado with God, so they are very earnest, till they get a good account of what ever it be they are waiting for from him, they are not such as can cry out of the depths,
2. It supposes this, that as they have much ado with God, so they Are very earnest, till they get a good account of what ever it be they Are waiting for from him, they Are not such as can cry out of the depths,
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and be indifferent, whether they get a hearing, fall asleep, or turn stupid, but their pressures ly so sore upon them, that they cannot be laid by and worn out with time,
and be indifferent, whither they get a hearing, fallen asleep, or turn stupid, but their pressures lie so soar upon them, that they cannot be laid by and worn out with time,
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and of tender mercy, Jam. 5.11. He hath made it out in the manifold experience of all his Saints, that that song, Psal. 5.8. ult. Was and is still abiding them, verily there is a reward for the righteous, a God that judges in the earth.
and of tender mercy, Jam. 5.11. He hath made it out in the manifold experience of all his Saints, that that song, Psalm 5.8. ult. Was and is still abiding them, verily there is a reward for the righteous, a God that judges in the earth.
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I might prove it further from the whole Book of Psalms, wherein what ever sad exercise the Psalmist has been put unto, in the beginning or progress of these Psalms, for the most part they all close comfortably with some sweet word, intimating an issue and victory.
I might prove it further from the Whole Book of Psalms, wherein what ever sad exercise the Psalmist has been put unto, in the beginning or progress of these Psalms, for the most part they all close comfortably with Some sweet word, intimating an issue and victory.
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Gather all Believers together, that have been from the beginning of the world, ye will not find among them all, a Saint that has perished in this attempt, in waiting for God by Faith and Hope.
Gather all Believers together, that have been from the beginning of the world, you will not find among them all, a Saint that has perished in this attempt, in waiting for God by Faith and Hope.
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It is no strange thing to hear the waiting man say, I am cut off; and yet meeting with a blest beguile, Ps. 31.22. I said, I am cut off from before thine eyes, nevertheless thou heardest the voice of my supplication, &c. The answer of my prayers, gave sense and suggestion the lie.
It is no strange thing to hear the waiting man say, I am Cut off; and yet meeting with a blessed beguile, Ps. 31.22. I said, I am Cut off from before thine eyes, nevertheless thou heardest the voice of my supplication, etc. The answer of my Prayers, gave sense and suggestion the lie.
I would enquire, who they are among you. 1. Who have any thing of this account to bring forth to God's commendation? There may be a woful generation taking up that desperat Note, that ye have Mal. 3.14, 15. Who say, it is in vain to serve God,
I would inquire, who they Are among you. 1. Who have any thing of this account to bring forth to God's commendation? There may be a woeful generation taking up that desperate Note, that you have Malachi 3.14, 15. Who say, it is in vain to serve God,
and what profit is it, that we have kept his ordinances, and that we have walked mournfully, &c. And like these, Isai. 58.3. Who say, Wherefore have we fasted, and thou seest not? and wherefore have we afflicted our soul? &c. But hast thou any thing to say for God, to refute that? Can thou say, It is good for me to draw near to God, to wait upon him, I have not sought him in vain;
and what profit is it, that we have kept his ordinances, and that we have walked mournfully, etc. And like these, Isaiah 58.3. Who say, Wherefore have we fasted, and thou See not? and Wherefore have we afflicted our soul? etc. But hast thou any thing to say for God, to refute that? Can thou say, It is good for me to draw near to God, to wait upon him, I have not sought him in vain;
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will thou believe that there shall be a good account of all thy exercise in waiting, believe that thou shall not for ever return ashamed, that there will be an end of the Lord,
will thou believe that there shall be a good account of all thy exercise in waiting, believe that thou shall not for ever return ashamed, that there will be an end of the Lord,
and a good end, that thy expectation shall not perish for ever, that though thou be laid in the grave with crushing, thy dead men shall live, there shall be an end,
and a good end, that thy expectation shall not perish for ever, that though thou be laid in the grave with crushing, thy dead men shall live, there shall be an end,
and thy expectation shall not be cut off; take the exhortation, that word to Mary, Luke 1.45. Blessed is she that believes, for there shall be a performance of these things, which were told her from the Lord.
and thy expectation shall not be Cut off; take the exhortation, that word to Marry, Lycia 1.45. Blessed is she that believes, for there shall be a performance of these things, which were told her from the Lord.
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That which I mark from it is, That the exercises and out-gates of the Saints, when they are blessed of God to them, they make them very publick minded;
That which I mark from it is, That the exercises and outgates of the Saints, when they Are blessed of God to them, they make them very public minded;
Ye know there is a Communion of Saints, it is an Article of our Creed, it is a communion and entercourse, such as is betwixt the members of the body, that when one member suffers, all the members suffer with it,
You know there is a Communion of Saints, it is an Article of our Creed, it is a communion and intercourse, such as is betwixt the members of the body, that when one member suffers, all the members suffer with it,
and who are blessed of God, in their exercises and out-gates, as we may see the Psalmist here, what good he hath gotten by waiting on God, he communicats it to Israel. I may confirm this two ways, 1. We find in Scripture,
and who Are blessed of God, in their exercises and outgates, as we may see the Psalmist Here, what good he hath got by waiting on God, he communicants it to Israel. I may confirm this two ways, 1. We find in Scripture,
Then the saints when they are under tentation, pressures and hard exercise, will find that to be a call to them, to have a large and tender heart towards others, under the same exercise;
Then the Saints when they Are under tentation, pressures and hard exercise, will find that to be a call to them, to have a large and tender heart towards Others, under the same exercise;
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yea to bring in the pressures of all that are about them, as ye may see in that holy man, Psal. 102. what a hard exercise he is under, from the beginning of the Psalm to verse 12, 13,
yea to bring in the pressures of all that Are about them, as you may see in that holy man, Psalm 102. what a hard exercise he is under, from the beginning of the Psalm to verse 12, 13,
and favour the dust, &c. All that he hath to do within doors, though his days be consumed like smoke, his bons brunt as an hearth, his heart smitten and withered as grass, his bones cleaving to his Skin;
and favour the dust, etc. All that he hath to do within doors, though his days be consumed like smoke, his bons brunt as an hearth, his heart smitten and withered as grass, his bones cleaving to his Skin;
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though he be like a P•lican in the wilderness, and an owl in the desart (as in that 102 Psalm ) yet all that hinders him not to cry, That God would arise and have mercy upon Sion, but rather excites him.
though he be like a P•lican in the Wilderness, and an owl in the desert (as in that 102 Psalm) yet all that hinders him not to cry, That God would arise and have mercy upon Sion, but rather excites him.
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And a 2d Confirmation of the Point, I take from Scripture Precepts and examples, that press us to communicat what good we get of God, to others for their good, Luke 22.32.
And a 2d Confirmation of the Point, I take from Scripture Precepts and Examples, that press us to communicate what good we get of God, to Others for their good, Lycia 22.32.
— They will find, that the Psalmist, when ever he hath gotten a proof of Gods goodness to himself, he is very careful to communicat it to others, in direction, instruction, encouragement,
— They will find, that the Psalmist, when ever he hath got a proof of God's Goodness to himself, he is very careful to communicate it to Others, in direction, instruction, encouragement,
I shall say no more from this, but let it condemn the selfish Disposition of many, who being in trouble, the whole bensil of their Spirit is little enough for themselves,
I shall say no more from this, but let it condemn the selfish Disposition of many, who being in trouble, the Whole Bensil of their Spirit is little enough for themselves,
if they be delivered, they are far from remembring Joseph in Prison: They do not endeavour this publick-mindedness, to communicat their experience for others good;
if they be Delivered, they Are Far from remembering Joseph in Prison: They do not endeavour this public-mindedness, to communicate their experience for Others good;
Now I have done with the first general Head of the Doctrine, implyed in the Exhortation, Let Israel hope, &c. I proceed in the 2d place, to the matter of the Exhortation, or the Duty recommended, that is, to hope in the Lord, to exercise Faith and hope in God;
Now I have done with the First general Head of the Doctrine, employed in the Exhortation, Let Israel hope, etc. I proceed in the 2d place, to the matter of the Exhortation, or the Duty recommended, that is, to hope in the Lord, to exercise Faith and hope in God;
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Therefore I shall offer to you two grounds of Observation, which I shall take from the Psalmists recommending of it to the people of God here over again. 1. His Exhortation implys the constant need, that the Saints will have of Faith and Hope in time. 2. That the Saints have a constant warrand of Hoping, and Believing in God.
Therefore I shall offer to you two grounds of Observation, which I shall take from the Psalmists recommending of it to the people of God Here over again. 1. His Exhortation Implies the constant need, that the Saints will have of Faith and Hope in time. 2. That the Saints have a constant warrant of Hoping, and Believing in God.
The Observation then is plain, That Faith and Hope are Graces whereof the Saints will constantly stand in need, what-ever deliveries or issues they get in time.
The Observation then is plain, That Faith and Hope Are Graces whereof the Saints will constantly stand in need, whatever deliveries or issues they get in time.
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As here it is supposed the Psalmist hath gotten an issue, yet he will not have Faith and Hope out of request, with him, self and others of the Lords people.
As Here it is supposed the Psalmist hath got an issue, yet he will not have Faith and Hope out of request, with him, self and Others of the lords people.
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To deduce the constant need that we have of Faith and Hope, and so the constant obligation that lyes upon us to esteem of them, I shall branch the point in five particulars.
To deduce the constant need that we have of Faith and Hope, and so the constant obligation that lies upon us to esteem of them, I shall branch the point in five particulars.
If all the proofs of kindness that folks get by the exercise of Faith and Hope, were well improved, it would be no small part of their improvement, to cry up to Gods praise, these noble graces of Faith and Hope in him.
If all the proofs of kindness that folks get by the exercise of Faith and Hope, were well improved, it would be no small part of their improvement, to cry up to God's praise, these noble graces of Faith and Hope in him.
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SERMON XXXII. Psalm 130. Vers. 7. Let Israel hope in the Lord, for, &c. FRom what is supposed in this Exhortation, and from the general scope thereof already ye have heard partly, that there will be a good account of all the exercises of the Saints, particularly of waiting on God;
SERMON XXXII. Psalm 130. Vers. 7. Let Israel hope in the Lord, for, etc. FRom what is supposed in this Exhortation, and from the general scope thereof already you have herd partly, that there will be a good account of all the exercises of the Saints, particularly of waiting on God;
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I came in the morning to speak to the second Head of Doctrine, to be gathered from this Exhortation, that is the duty recommended, to hope in the Lord.
I Come in the morning to speak to the second Head of Doctrine, to be gathered from this Exhortation, that is the duty recommended, to hope in the Lord.
I deduced this first, in shewing how, many proofs of Gods help, attained to by Faith and Hope, should be an engagement to praise God, by highly commending of these Graces.
I deduced this First, in showing how, many proofs of God's help, attained to by Faith and Hope, should be an engagement to praise God, by highly commending of these Graces.
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and in the third place, this presses the constant necessity of Faith and Hope, and our obligation to esteem of them, that no issues, no deliveries or out-gates warrands us to lay them by,
and in the third place, this presses the constant necessity of Faith and Hope, and our obligation to esteem of them, that no issues, no deliveries or outgates warrants us to lay them by,
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The fountain of all our doing duty, is Faith and Hope; Therefore saith Paul, 1 Tim. 1.10. We both labour, and suffer reproach, because we trust in the living God.
The fountain of all our doing duty, is Faith and Hope; Therefore Says Paul, 1 Tim. 1.10. We both labour, and suffer reproach, Because we trust in the living God.
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Would a man have his heart purged from pollutions? It's faith that purifies the heart, Acts 15.9. Would a man go about any duty in Religion? he must draw his Furniture out of Christ by Faith.
Would a man have his heart purged from pollutions? It's faith that Purifies the heart, Acts 15.9. Would a man go about any duty in Religion? he must draw his Furniture out of christ by Faith.
Not only a man must make use of Faith for furniture to do duty, but when duty is gone about, he hath work for Faith to renew his strength to continue in it;
Not only a man must make use of Faith for furniture to do duty, but when duty is gone about, he hath work for Faith to renew his strength to continue in it;
and when he hath done his duty, and hath denyed himself, and in his best performances is humbled for the iniquity of his holy things, he hath need of Faith to sit down under Christs shadow, to put it up in his hand,
and when he hath done his duty, and hath denied himself, and in his best performances is humbled for the iniquity of his holy things, he hath need of Faith to fit down under Christ shadow, to put it up in his hand,
A man that wants Sense, and would be at it, the only right way is by believing, that he may see, by believing, that he may rejoyce with joy unspeakable, and full of glory, 1 Pet. 1.8. Believing, that he may be sealed with the holy Spirit of promise, Eph. 1.13.
A man that Wants Sense, and would be At it, the only right Way is by believing, that he may see, by believing, that he may rejoice with joy unspeakable, and full of glory, 1 Pet. 1.8. Believing, that he may be sealed with the holy Spirit of promise, Ephesians 1.13.
what says she, Until the day break and the shadows flee away, turn my beloved, as if she had said, I look not upon this as my ordinary allowance within time, the day is not broken in time;
what Says she, Until the day break and the shadows flee away, turn my Beloved, as if she had said, I look not upon this as my ordinary allowance within time, the day is not broken in time;
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The shadows are not fled away as yet, therefore I will submit to it, that thou turn or flee, that thou withdraw, only on this condition, that when I need, thou wilt come swiftly unto me like a roe, or a young hart upon the mountains of Bether, or division.
The shadows Are not fled away as yet, Therefore I will submit to it, that thou turn or flee, that thou withdraw, only on this condition, that when I need, thou wilt come swiftly unto me like a roe, or a young heart upon the Mountains of Behter, or division.
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all that I shall say from it by way of inference, shall be in the first place, to press you to study this necessity well, that ye may not mistake, that ye may not be surprized, what ever ye may meet with,
all that I shall say from it by Way of Inference, shall be in the First place, to press you to study this necessity well, that you may not mistake, that you may not be surprised, what ever you may meet with,
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O how cruel are they to themselves, that weaken their confidence, and cast away their esteem of Faith and Hope? They consider not the constant necessity of these Graces. And 2dly. Particularly I would recommend to you, that (as I hinted in the forenoon) ye would take, grace to believe for an out gate.
O how cruel Are they to themselves, that weaken their confidence, and cast away their esteem of Faith and Hope? They Consider not the constant necessity of these Graces. And 2dly. Particularly I would recommend to you, that (as I hinted in the forenoon) you would take, grace to believe for an out gate.
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that were the moderation and sobriety becoming a Christian Spirit, That whatever means for an issue be used, that it be a mans satisfaction to get grace to judge well of God, and of all his dealing;
that were the moderation and sobriety becoming a Christian Spirit, That whatever means for an issue be used, that it be a men satisfaction to get grace to judge well of God, and of all his dealing;
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if folk knew what a woful life, want of delivery and issue joyned with unbelief makes, they would think them delivered folk, who get grace to believe, whose faith is not brangled;
if folk knew what a woeful life, want of delivery and issue joined with unbelief makes, they would think them Delivered folk, who get grace to believe, whose faith is not brangled;
And 3. I shall add as a consequence of what I had in the Explication of the Point, that ye would learn to hold a loose grip of all things that come to give Faith relief,
And 3. I shall add as a consequence of what I had in the Explication of the Point, that you would Learn to hold a lose grip of all things that come to give Faith relief,
when ye have seen your Sun, he must be overclouded, and ye must wait on the Lord, who hides his Face from the house of Jacob, and through the clouds ye must look for him, Isai. 8.17.
when you have seen your Sun, he must be overclouded, and you must wait on the Lord, who hides his Face from the house of Jacob, and through the Clouds you must look for him, Isaiah 8.17.
The sober mind is a fixt mind, he feeds with an eye to his journey, he takes his comfort, with an eye to the sight, wherein he knows not how soon he may be engaged.
The Sobrium mind is a fixed mind, he feeds with an eye to his journey, he Takes his Comfort, with an eye to the sighed, wherein he knows not how soon he may be engaged.
or condition, Let Israel hope, &c. The Observation then is clear, That it is allowed to the Saints at all times to believe and hope in God, at all times, whatever their lot or case be,
or condition, Let Israel hope, etc. The Observation then is clear, That it is allowed to the Saints At all times to believe and hope in God, At all times, whatever their lot or case be,
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If ye speak of Faith, for personal reconciliation, and the influence it hath on Duty, 1 Joh. 3.23. This is the commandment, that we should believe on the Name of his Son Jesus Christ;
If you speak of Faith, for personal reconciliation, and the influence it hath on Duty, 1 John 3.23. This is the Commandment, that we should believe on the Name of his Son jesus christ;
yea, even these times wherein ye will need God for a refuge, and if I might insist, I would let you see how Faith is a commanded duty in the most desperat conditions and lots, Ps. 46.1, 2, 3. God is our refuge, a very present help in time of trouble,
yea, even these times wherein you will need God for a refuge, and if I might insist, I would let you see how Faith is a commanded duty in the most desperate conditions and lots, Ps. 46.1, 2, 3. God is our refuge, a very present help in time of trouble,
Therefore we will not fear though the earth be removed, and though the mountains he carried into the midst of the sea, &c. The Believer in God thinks himself in a surer posture, than the course of nature:
Therefore we will not Fear though the earth be removed, and though the Mountains he carried into the midst of the sea, etc. The Believer in God thinks himself in a Surer posture, than the course of nature:
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The World may turn upside down, but the Believer is then sure, having God for a refuge and a present help Hab. 3.17. Though the fig-tree do not blossom, though no fruit be in the vine ▪ &c. yet he finds warrand to believe, I will rejoyce in the Lord, I will joy in the God of my salvation, a fruit of Faith.
The World may turn upside down, but the Believer is then sure, having God for a refuge and a present help Hab. 3.17. Though the Fig tree do not blossom, though no fruit be in the vine ▪ etc. yet he finds warrant to believe, I will rejoice in the Lord, I will joy in the God of my salvation, a fruit of Faith.
What should I do believing? if the tryal had come half that length, but come what will come, he finds ground to believe, Luke 8. A man comes to Christ with his sick daughter,
What should I do believing? if the trial had come half that length, but come what will come, he finds ground to believe, Lycia 8. A man comes to christ with his sick daughter,
But what says Christ, verse 50. Fear not, believe only, Faith hath a warrand, when trouble goes from sickness to death, not to fear, but only to believe;
But what Says christ, verse 50. fear not, believe only, Faith hath a warrant, when trouble Goes from sickness to death, not to Fear, but only to believe;
my heart and my flesh failing, shall not warrand me to cast away my confidence, and the Acts resulting thereon; and Job 3.5.14. Elihu says to Job, Although thou sayest, thou shalt not see him, yet Judgment is before him;
my heart and my Flesh failing, shall not warrant me to cast away my confidence, and the Acts resulting thereon; and Job 3.5.14. Elihu Says to Job, Although thou Sayest, thou shalt not see him, yet Judgement is before him;
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Therefore trust thou in him, and that was Abraham 's practice, who against hope, believed in hope, Rom. 4.18. when he could see no probability of the thing promised• it is in that case, in that Paroxism, the Believer is to trust in God;
Therefore trust thou in him, and that was Abraham is practice, who against hope, believed in hope, Rom. 4.18. when he could see no probability of the thing promised• it is in that case, in that Paroxysm, the Believer is to trust in God;
it was a good word that David had, when the sycophant Doeg came and told Saul of his coming to the house of Abimelech, and flew fourscore five of the Priests;
it was a good word that David had, when the sycophant Doeg Come and told Saul of his coming to the house of Abimelech, and flew fourscore five of the Priests;
For Use, I would give you these three words from it, The first shall be to represent this as a mercy. 2. To press upon this ground constant believing and hoping in God, as a duty.
For Use, I would give you these three words from it, The First shall be to represent this as a mercy. 2. To press upon this ground constant believing and hoping in God, as a duty.
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or on God, if they could get any other fend, so long as they could have any sinful shift ou• of hell, ( I had almost said in hell) it is to no purpose to speak to them of Faith;
or on God, if they could get any other fend, so long as they could have any sinful shift ou• of hell, (I had almost said in hell) it is to no purpose to speak to them of Faith;
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for of all the mercies next unto Christ, a soul that is crusht with discouragement and unbelief, will think this the greatest mercy, that it hath a warrand to believe;
for of all the Mercies next unto christ, a soul that is crushed with discouragement and unbelief, will think this the greatest mercy, that it hath a warrant to believe;
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ye will say, ye press a command constantly to believe, but what should I believe? I have no work for Faith but I have work enough for Diffidence and distrust;
you will say, you press a command constantly to believe, but what should I believe? I have no work for Faith but I have work enough for Diffidence and distrust;
As 1. Believe at all times, and in all conditions, that thou art in God's hand, Remember that word, Mat. 14.27. It is I be not afraid, believe that all the world cannot pull thee out of his hand;
As 1. Believe At all times, and in all conditions, that thou art in God's hand, remember that word, Mathew 14.27. It is I be not afraid, believe that all the world cannot pull thee out of his hand;
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and that it cannot be so well, as when thou ventures it upon these. 5. Believe that he is God and not man, thou would have out-wearied the patience of men and angels, having had to do with them,
and that it cannot be so well, as when thou ventures it upon these. 5. Believe that he is God and not man, thou would have outwearied the patience of men and Angels, having had to do with them,
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desertions, tryals, scourges, or whatever else he sends, says, come. 7. Believe, that many a disappointment will he give to thy false and deceitful heart,
desertions, trials, scourges, or whatever Else he sends, Says, come. 7. Believe, that many a disappointment will he give to thy false and deceitful heart,
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when thou hast said, Wilt thou cast off for ever? will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? hath he forgotten to be gracious? hath he in anger shut up his tender mercies? He will give these thoughts the lie,
when thou hast said, Wilt thou cast off for ever? will he be favourable no more? is his mercy clean gone for ever? does his promise fail for evermore? hath he forgotten to be gracious? hath he in anger shut up his tender Mercies? He will give these thoughts the lie,
and say, I am treasuring up matter of repentance and mourning for my self, when God comes and calls me to an account for such thoughts of him. 8. Believe, that God is concerned in thee and his people and interest, more than thou art, his stake is greater than thine;
and say, I am treasuring up matter of Repentance and mourning for my self, when God comes and calls me to an account for such thoughts of him. 8. Believe, that God is concerned in thee and his people and Interest, more than thou art, his stake is greater than thine;
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because they cannot get this Command of believing and hoping in God, constantly obeyed. Thou art convinced it is a commanded Duty, but thou cannot win at it;
Because they cannot get this Command of believing and hoping in God, constantly obeyed. Thou art convinced it is a commanded Duty, but thou cannot win At it;
Psalm 130. Vers. 7. Let Israel hope in the Lord, for with the Lord there is mercy, &c. I Am now entered (as ye heard) upon the second part of the Psalm, wherein the Psalmist, who, just before was wrestling with very humbling things in his case, is now triumphant and victorious;
Psalm 130. Vers. 7. Let Israel hope in the Lord, for with the Lord there is mercy, etc. I Am now entered (as you herd) upon the second part of the Psalm, wherein the Psalmist, who, just before was wrestling with very humbling things in his case, is now triumphant and victorious;
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and though it be not exprest, that he has gotten an outgate, yet he implyes it very legibly in the improvement of it, in his communicating the good that he had gotten to Israel the people of
and though it be not expressed, that he has got an outgate, yet he Implies it very legibly in the improvement of it, in his communicating the good that he had got to Israel the people of
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How often is he put to that of the Church, Lam. 3.18, I said, my hope and my strength is perished from the Lord. So 1 Sam. 27.1. I shall one day perish by the hand of Saul. And Psal. 116.11. I said in my haste, all men are liars.
How often is he put to that of the Church, Lam. 3.18, I said, my hope and my strength is perished from the Lord. So 1 Sam. 27.1. I shall one day perish by the hand of Saul. And Psalm 116.11. I said in my haste, all men Are liars.
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But in the third place, take him again at the turn of the Tide (as ye use to speak) ye will find him in another tune, Psal. 116 10. I believed, therefore have I spoken:
But in the third place, take him again At the turn of the Tide (as you use to speak) you will find him in Another tune, Psalm 116 10. I believed, Therefore have I spoken:
Not only esteeming of faith for his own use, but a man that dare commend it to others, as Psal. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thine heart;
Not only esteeming of faith for his own use, but a man that Dare commend it to Others, as Psalm 27.14. Wait on the Lord, be of good courage, and he shall strengthen thine heart;
All that I shall draw from this Head, shal be first, to recommend to the people of God, who have hard pulls in time, to assay this Trade of trusting in God, and hoping in him;
All that I shall draw from this Head, shall be First, to recommend to the people of God, who have hard pulls in time, to assay this Trade of trusting in God, and hoping in him;
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and thou that would set about the Trade of believing and hoping in God, must not take the report concerning faith and hope, from every fit of a temptation, thou must lay thy account to meet with many a fiery dart,
and thou that would Set about the Trade of believing and hoping in God, must not take the report Concerning faith and hope, from every fit of a temptation, thou must lay thy account to meet with many a fiery dart,
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And 2. They that have been essaying faith and hope, and have gotten good of it, they would be afraid in any after-assault they may be put to, to bring up an ill report upon the way of faith and hope;
And 2. They that have been essaying faith and hope, and have got good of it, they would be afraid in any after-assault they may be put to, to bring up an ill report upon the Way of faith and hope;
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How guilty must thou be, if thy faith and hope be to seek in a new strait? If after thou hast found the good of believing, thou be put out concerning it in a new trial,
How guilty must thou be, if thy faith and hope be to seek in a new strait? If After thou hast found the good of believing, thou be put out Concerning it in a new trial,
But now I proceed to the 4th thing I proposed to be spoken to from this Exhortation, that is, the consideration of the persons, who they are, to whom this hope in God is recommended, Let Israel hope in the Lord, saith he:
But now I proceed to the 4th thing I proposed to be spoken to from this Exhortation, that is, the consideration of the Persons, who they Are, to whom this hope in God is recommended, Let Israel hope in the Lord, Says he:
Now for what is mean'd by Israel here, I shall not deny, but in the first place we are to understand, that Nation of Israel, a peculiar people to God, who in various Ages,
Now for what is meaned by Israel Here, I shall not deny, but in the First place we Are to understand, that nation of Israel, a peculiar people to God, who in various Ages,
while they continued a Church and Nation, were meeting with work for their hope, and with many rich advantages and proofs of the good of hoping in God;
while they continued a Church and nation, were meeting with work for their hope, and with many rich advantages and proofs of the good of hoping in God;
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since their off casting, there is an Israel come in their place, as the Apostle tells us, Rom. 9.6. That they are not all Israel, which are of Israel, all that Nation were not true Israelits in Gods account: So Phil. 3.3.
since their off casting, there is an Israel come in their place, as the Apostle tells us, Rom. 9.6. That they Are not all Israel, which Are of Israel, all that nation were not true Israelites in God's account: So Philip 3.3.
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There is a circumcision even among the Gentiles, who do worship God in the spirit, and rejoice in Jesus Christ, and have no confidence in the flesh. And Gal. 6.16. he tells, There is an Israel of God, Gods peculiar people, of whatsoever Nation, upon whom, walking according to the Rule of the new Creature given them, there shall be peace and mercy.
There is a circumcision even among the Gentiles, who do worship God in the Spirit, and rejoice in jesus christ, and have no confidence in the Flesh. And Gal. 6.16. he tells, There is an Israel of God, God's peculiar people, of whatsoever nation, upon whom, walking according to the Rule of the new Creature given them, there shall be peace and mercy.
Consider Israel Collectively for the Church of God, correspondent to the ancient Nation of Israel: Then by Israel we are to understand the invisible Church, the society of Gods converted Elect through the World,
Consider Israel Collectively for the Church of God, correspondent to the ancient nation of Israel: Then by Israel we Are to understand the invisible Church, the society of God's converted Elect through the World,
Again, Israel taken Distributively, takes in every Child of God, who in his own place, according to the tenor of the promises made to Israel, hath no less ground to hope in God, than Israel taken Collectively hath.
Again, Israel taken Distributively, Takes in every Child of God, who in his own place, according to the tenor of the promises made to Israel, hath no less ground to hope in God, than Israel taken Collectively hath.
Hence when Ezra, Chap. 9 is laid by with mourning for that generation that had mingled with the abominable Heathen, a godly man, Chap. 10.2. comes and tells him, It's true, we are guilty, yet there is hope in Israel concerning this thing:
Hence when Ezra, Chap. 9 is laid by with mourning for that generation that had mingled with the abominable Heathen, a godly man, Chap. 10.2. comes and tells him, It's true, we Are guilty, yet there is hope in Israel Concerning this thing:
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but in Israel there is hope of pardon, hope of redress, hope of making up this breach, in Israel things otherwise desperate, are not hopeless, Jer. 31.15, 17. Though in Israel there be a Rachel weeping for her children,
but in Israel there is hope of pardon, hope of redress, hope of making up this breach, in Israel things otherwise desperate, Are not hopeless, Jer. 31.15, 17. Though in Israel there be a Rachel weeping for her children,
and put into the hand of them that afflicted her &c. It's long since, if it had been prestable or practicable, that Israel should have been sweept off the earth, Psal. 83.4. There is a combination, Come, let us cut them off from being a nation, that the name of Israel may be no more in remembrance;
and put into the hand of them that afflicted her etc. It's long since, if it had been prestable or practicable, that Israel should have been sweept off the earth, Psalm 83.4. There is a combination, Come, let us Cut them off from being a Nation, that the name of Israel may be no more in remembrance;
for God has taken away his Candlestick from many visible Churches, for their provocations, yet there are two things that we may safely go upon in the application of this;
for God has taken away his Candlestick from many visible Churches, for their provocations, yet there Are two things that we may safely go upon in the application of this;
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and Numb. 14. v. 13, 14, 15, 16. When God is threatning to cut off his people for their provocations, Moses interposes and interceeds with God, O let not that be, saith he, Why should the Egyptians say,
and Numb. 14. v. 13, 14, 15, 16. When God is threatening to Cut off his people for their provocations, Moses interposes and intercedes with God, Oh let not that be, Says he, Why should the egyptians say,
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because thou was not able to bring them into the land which thou promised them; as if he had said, Lord, thou hast been eminently seen in owning this people,
Because thou was not able to bring them into the land which thou promised them; as if he had said, Lord, thou hast been eminently seen in owning this people,
And Joshua Chap. 7. when Israel is smitten upon the account of the accursed thing, •nd he hath strong apprehensions, that the Nations about will environ them, and cut them off;
And joshua Chap. 7. when Israel is smitten upon the account of the accursed thing, •nd he hath strong apprehensions, that the nations about will environ them, and Cut them off;
And Psal. 74. Those complaints of the desolation of the Sanctuary, and the insolency of the Enemy, are closed with that, How long shall the enemy reproach? Shall the enemy blaspheme thy Name for ever? This is one thing then that we may hold, that where God hath been eminently seen in working for a people, he will see to his great Name, that there be no ill report brought up upon his guiding ••em,
And Psalm 74. Those complaints of the desolation of the Sanctuary, and the insolency of the Enemy, Are closed with that, How long shall the enemy reproach? Shall the enemy Blaspheme thy Name for ever? This is one thing then that we may hold, that where God hath been eminently seen in working for a people, he will see to his great Name, that there be no ill report brought up upon his guiding ••em,
There are many things which might be inferred from this, I might from it exhort all wisely to consider of the case of God's Israel, and that they would beware of concluding that there is no hope for them in God.
There Are many things which might be inferred from this, I might from it exhort all wisely to Consider of the case of God's Israel, and that they would beware of concluding that there is no hope for them in God.
Beware of looking upon them, with a look of rejoycing over them, and speaking proudly in the day of their distress, Obadi•ah vers. 12, 13 There is hope in Israel,
Beware of looking upon them, with a look of rejoicing over them, and speaking proudly in the day of their distress, Obadi•ah vers. 12, 13 There is hope in Israel,
And in deducing this Use, I would in the first place recommend to you that are Israelites, that ye would mind your work, Isai. 43.21. This people have I formed for my self, they shall shew forth my praise.
And in deducing this Use, I would in the First place recommend to you that Are Israelites, that you would mind your work, Isaiah 43.21. This people have I formed for my self, they shall show forth my praise.
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Thou art not at thy work in thy generation, who are not shewing forth Gods praise, by thy believing and hoping in him. 2. Ye would remember how peremptory, resolute and inplicite Israel may be,
Thou art not At thy work in thy generation, who Are not showing forth God's praise, by thy believing and hoping in him. 2. You would Remember how peremptory, resolute and inplicite Israel may be,
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and should be, in hoping in God ▪ Israel must believe, when she cannot see, and when she cannot give a distinct account of what she believes, she must believe,
and should be, in hoping in God ▪ Israel must believe, when she cannot see, and when she cannot give a distinct account of what she believes, she must believe,
But &c. It would have puzled his wit, and the wit of all the Israelits, to tell from what airt deliverance and enlargement should come to the Jews; If Esther should hold her peace,
But etc. It would have puzzled his wit, and the wit of all the Israelites, to tell from what airt deliverance and enlargement should come to the jews; If Esther should hold her peace,
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but it were better for thee so long as thou hast the Bible, for the ground of thy hope, to hold the conclusion, that Israel shal not perish. 3. I recommend to Israel, to consider how they may be called, to stoop ere they quit their hope of delivery, 2 Kings 6. Give wicked Jeboram a promise that Israel shall be delivered,
but it were better for thee so long as thou hast the bible, for the ground of thy hope, to hold the conclusion, that Israel shall not perish. 3. I recommend to Israel, to Consider how they may be called, to stoop ere they quit their hope of delivery, 2 Kings 6. Give wicked Jeboram a promise that Israel shall be Delivered,
but let it come to that, that one harlot contends with another about the eating of her son, have at Elisha's head, he will not wait for the Lord any longer;
but let it come to that, that one harlot contends with Another about the eating of her son, have At Elisha's head, he will not wait for the Lord any longer;
but Israel in his hope must stoop low, his anchor of hope must have a long cable, (If I may so word it) to reach the bottomless Sea of hopelesness, Israel must not lose hope,
but Israel in his hope must stoop low, his anchor of hope must have a long cable, (If I may so word it) to reach the bottomless Sea of hopelessness, Israel must not loose hope,
and the question is, Let these bones li•e; yet they did live. And Psal. 141.7. Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the Earth;
and the question is, Let these bones li•e; yet they did live. And Psalm 141.7. Our bones Are scattered At the graves Mouth, as when one cutteth and cleaveth wood upon the Earth;
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he had hope when his hope is contradicted by another hope. And Jon, 2.4. I said, I am cast out of thy sight, yet will I look again towards thy holy temple.
he had hope when his hope is contradicted by Another hope. And Jon, 2.4. I said, I am cast out of thy sighed, yet will I look again towards thy holy temple.
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When the Daughter of Zion is in pain, like a woman in travail, and thinks she is low enough already within the City, she must go forth of the City, and dwell in the field;
When the Daughter of Zion is in pain, like a woman in travail, and thinks she is low enough already within the city, she must go forth of the city, and dwell in the field;
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yea, the Lord will not have her to quite hope, though she go even to Babylon; for there shall she be delivered, there the Lord shall redeem her from the hand of her enemies.
yea, the Lord will not have her to quite hope, though she go even to Babylon; for there shall she be Delivered, there the Lord shall Redeem her from the hand of her enemies.
I proceed now to the 2d thing I mentioned in this Head, to wit, That Hope in God is the common allowance of all the people of God, not only taking Israel collectively,
I proceed now to the 2d thing I mentioned in this Head, to wit, That Hope in God is the Common allowance of all the people of God, not only taking Israel collectively,
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I confess, this Point is to be understood, with much caution and warriness: There are general Promises made to the Church, that every particular Believer may not apply, but with many restrictions.
I confess, this Point is to be understood, with much caution and warriness: There Are general Promises made to the Church, that every particular Believer may not apply, but with many restrictions.
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and sexes are equally taken in, also as to the Degrees of grace, if it be true, it takes in all, Psal. 115.13. He will bless them that fear the Lord, both small and great, the small as well as the great are taken in to the share of Blessings;
and sexes Are equally taken in, also as to the Degrees of grace, if it be true, it Takes in all, Psalm 115.13. He will bless them that Fear the Lord, both small and great, the small as well as the great Are taken in to the share of Blessings;
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And hence it is, that a Promise made to a great Joshua, (1.5.) in order to a great employment to possess the people in the Land of Canaan; I will not fail thee, nor forsake thee;
And hence it is, that a Promise made to a great joshua, (1.5.) in order to a great employment to possess the people in the Land of Canaan; I will not fail thee, nor forsake thee;
〈 ◊ 〉 shall not insist any more on this, there being something before my hand, which I would speak at more length ununto, I know not if there be any among you that are loath to look out to those riches in the Promises;
〈 ◊ 〉 shall not insist any more on this, there being something before my hand, which I would speak At more length unto, I know not if there be any among you that Are loath to look out to those riches in the Promises;
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but the off-spring and the issue, and all Vessels of small quantity, Isai. 22.24. That in noticing his followers, he will lose none, he will despise none;
but the offspring and the issue, and all Vessels of small quantity, Isaiah 22.24. That in noticing his followers, he will loose none, he will despise none;
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And this leads me to the 3d thing that I proposed, to be spoken to upon this Head, That is, That however hope in God be the common allowance of all Israel great and small,
And this leads me to the 3d thing that I proposed, to be spoken to upon this Head, That is, That however hope in God be the Common allowance of all Israel great and small,
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but of God, Rom. 2.28, 29. And therefore hope being the great cordial that is allowed to the Israel of God, I would have all excited in order to the making of it sure, to make sure work in this business, to prove and try whether they be Israelites indeed, upon whom this cordial is allowed,
but of God, Rom. 2.28, 29. And Therefore hope being the great cordial that is allowed to the Israel of God, I would have all excited in order to the making of it sure, to make sure work in this business, to prove and try whither they be Israelites indeed, upon whom this cordial is allowed,
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or if I should insist on these Characters of the true Circumcision, that worship God in the Spirit & rejoyce in Jesus Christ, that have no confidence in the flesh, Philip. 3.3.
or if I should insist on these Characters of the true Circumcision, that worship God in the Spirit & rejoice in jesus christ, that have no confidence in the Flesh, Philip. 3.3.
or both backward and foreward, as bairns do the A, B, C. A true Israelite must have no confidence in the flesh, all must be flesh to him that's not Christ,
or both backward and forward, as bairns do the A, B, C. A true Israelite must have no confidence in the Flesh, all must be Flesh to him that's not christ,
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the Lord tells it him, verse 28. He was a man, who when he had any thing to do in the world, he seyed God first with it, he laboured to discuss all his difficulties at the Throne of Grace.
the Lord tells it him, verse 28. He was a man, who when he had any thing to do in the world, he seyed God First with it, he laboured to discuss all his difficulties At the Throne of Grace.
A Prayerless frame, although it be not alwayes an evidence of a graceless man, yet it is an evidence of a graceless frame, wherein the ground of Hope is much under the water, in a cloud, and in the dark;
A Prayerless frame, although it be not always an evidence of a graceless man, yet it is an evidence of a graceless frame, wherein the ground of Hope is much under the water, in a cloud, and in the dark;
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thou that can go through thy difficulties, and not begin at God to discuss them, to seek an account of thy pressures and griefs, remember Sauls pretence, 1 Sam. 13.12.
thou that can go through thy difficulties, and not begin At God to discuss them, to seek an account of thy pressures and griefs, Remember Saul's pretence, 1 Sam. 13.12.
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For his sacrificing, he would force himself, and offer a burnt offering without Samuel, before he made not supplication and intreated the Face of God for favour and peace;
For his sacrificing, he would force himself, and offer a burned offering without Samuel, before he made not supplication and entreated the Face of God for favour and peace;
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Isaac his Father had his times of going out to the fields to pray, Gen. 24.62. and David at evening, at morning, and at noon will cry aloud, Psal. 55. •7.
Isaac his Father had his times of going out to the fields to pray, Gen. 24.62. and David At evening, At morning, and At noon will cry aloud, Psalm 55. •7.
but he then doubles his diligence, we find him twice at it, once verse 9. when he hears that Esau was coming against him, he runs first to God by prayer;
but he then doubles his diligence, we find him twice At it, once verse 9. when he hears that Esau was coming against him, he runs First to God by prayer;
what shall I say to many Israelites in profession, who have not an habite of ordinary conversing with God in prayer? But what shall I say further to them, who though they have ordinary addresses to God;
what shall I say to many Israelites in profession, who have not an habit of ordinary conversing with God in prayer? But what shall I say further to them, who though they have ordinary Addresses to God;
and seek of him, to which they would not willingly have others witness, that is an Israelite indeed, whose inside is best, whose secret diligence is that wherein he meets with most of God, who loves to retire himself out of the croud of publick worshippers, to mutter somewhat in his Fathers bosom;
and seek of him, to which they would not willingly have Others witness, that is an Israelite indeed, whose inside is best, whose secret diligence is that wherein he meets with most of God, who loves to retire himself out of the crowd of public worshippers, to mutter somewhat in his Father's bosom;
and ye know how it lies in the mire, totally neglected in the Family, and when ye put God out of the family, what wonder ye get worse company? But ye who are about Family Prayer, consider how it goes with you in secret Prayer, think with your selves, here it is that I am put to the Test, here I must give an account,
and you know how it lies in the mire, totally neglected in the Family, and when you put God out of the family, what wonder you get Worse company? But you who Are about Family Prayer, Consider how it Goes with you in secret Prayer, think with your selves, Here it is that I am put to the Test, Here I must give an account,
and consequently it is not like them, that have eminent ground of hope; the humble Supplicant is the Israelite indeed. And I shall add 5th. when Jacob got the Name of Israel, he is not only praying, but he is very fervent in prayer, he is wrestling in prayer;
and consequently it is not like them, that have eminent ground of hope; the humble Supplicant is the Israelite indeed. And I shall add 5th. when Jacob god the Name of Israel, he is not only praying, but he is very fervent in prayer, he is wrestling in prayer;
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And he so wrestled with the Angel, that he would not let him go till he blessed him, verse 26. And that's another bl•st Character of a blest Supplicant, that is an Israelite indeed, when his Supplication is fervent;
And he so wrestled with the Angel, that he would not let him go till he blessed him, verse 26. And that's Another bl•st Character of a blessed Supplicant, that is an Israelite indeed, when his Supplication is fervent;
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ye have a remarkable word to this purpose, Jam. 5.16. where encouraging folk to pray one for another, he says, The effectual fervent prayer of the righteous man avails much;
you have a remarkable word to this purpose, Jam. 5.16. where encouraging folk to pray one for Another, he Says, The effectual fervent prayer of the righteous man avails much;
but penitential, he is said, as a prince, to have power with God. verse 28. And Hos. 3.4. He had power with God, and he had power with the Angel, and prevailed:
but penitential, he is said, as a Prince, to have power with God. verse 28. And Hos. 3.4. He had power with God, and he had power with the Angel, and prevailed:
and that they have walked contrary unto him, and when their uncircumcised hearts were humbled, and they accept of the punishment of their iniquity, that God remembers his Covenant.
and that they have walked contrary unto him, and when their uncircumcised hearts were humbled, and they accept of the punishment of their iniquity, that God remembers his Covenant.
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There are many Prayers seem fervent like, which considering the pressures folks are under, are but tint Prayers, not Israelites Prayers, because they are not penitent;
There Are many Prayers seem fervent like, which considering the pressures folks Are under, Are but tint Prayers, not Israelites Prayers, Because they Are not penitent;
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and to his kindred, and he would deal well with him, and therefore he was sure God would protect him. And Hos. 12.4. He deals with the Angel of the Covenant:
and to his kindred, and he would deal well with him, and Therefore he was sure God would Pact him. And Hos. 12.4. He deals with the Angel of the Covenant:
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And though all the Characters named before were in a person, if this one be wanting, it will not make up the Israelite indeed, who hath ground of hope to come speed with God.
And though all the Characters nam before were in a person, if this one be wanting, it will not make up the Israelite indeed, who hath ground of hope to come speed with God.
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THE Psalmist, as ye have heard, when he sees through his own wrestling, he cannot, will not be but publick-minded to the Lord's Israel; and if he hath gotten any good in wrestling with God under difficulties, guilt and delays of comfort or issue, the very good he hath gotten, enlargeth his heart,
THE Psalmist, as you have herd, when he sees through his own wrestling, he cannot, will not be but publick-minded to the Lord's Israel; and if he hath got any good in wrestling with God under difficulties, guilt and delays of Comfort or issue, the very good he hath got, enlarges his heart,
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That which now I am upon, is the consideration of the persons to whom hope in God is recommended, it is to Israel, whether we take them Collectively or Distributively, one by one;
That which now I am upon, is the consideration of the Persons to whom hope in God is recommended, it is to Israel, whither we take them Collectively or Distributively, one by one;
and in pursuance of this, I broke in upon that great point, and our duty, that seing however hope be the cōmon allowance of all & every one of Israel, yet it is their allowance only who are Israelites indeed.
and in pursuance of this, I broke in upon that great point, and our duty, that sing however hope be the Common allowance of all & every one of Israel, yet it is their allowance only who Are Israelites indeed.
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Therefore these that would claim to that allowance of hope in God, they would make it sure that they are Israelites indeed, that though they be not all Israel that are of Israel,
Therefore these that would claim to that allowance of hope in God, they would make it sure that they Are Israelites indeed, that though they be not all Israel that Are of Israel,
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and that is the Character given to them by way of Explication, who they are, Psal. 73.1. Truly God is good to Israel, and who are there? Even such as are of a clean heart.
and that is the Character given to them by Way of Explication, who they Are, Psalm 73.1. Truly God is good to Israel, and who Are there? Even such as Are of a clean heart.
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An Israelite indeed, his great work is about his heart, he is one that desires to look as God doth, 1 Sam. 16.7. Man looketh on the outward appearance, but God looketh on the heart;
an Israelite indeed, his great work is about his heart, he is one that Desires to look as God does, 1 Sam. 16.7. Man looks on the outward appearance, but God looks on the heart;
and so doth the Israelite indeed, he desires to have that Character, Rom. 2.28. — Not to be a Jew outwardly, or to have that circumcision or baptism which is outward in the flesh;
and so does the Israelite indeed, he Desires to have that Character, Rom. 2.28. — Not to be a Jew outwardly, or to have that circumcision or Baptism which is outward in the Flesh;
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but to be a Jew or Christian inwardly, and to have that circumcision and baptism of the heart, to be one in the spirit, and not in the letter, to be one, whose praise is not of men, but of God.
but to be a Jew or Christian inwardly, and to have that circumcision and Baptism of the heart, to be one in the Spirit, and not in the Letter, to be one, whose praise is not of men, but of God.
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An Israelite indeed, is one whose great study is, to keep the heart with all diligence, as Solomon enjoyns, Prov. 4.33. for out of it are the issues of life.
an Israelite indeed, is one whose great study is, to keep the heart with all diligence, as Solomon enjoins, Curae 4.33. for out of it Are the issues of life.
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O Jerusalem, wash thine heart from wickedness, that thou mayest be saved, how long shall thy vain thoughts lodge within thee? He is one that abom•nats,
Oh Jerusalem, wash thine heart from wickedness, that thou Mayest be saved, how long shall thy vain thoughts lodge within thee? He is one that abom•nats,
and is sensible of the manifold pollutions of his heart, not only upon the account of the many and gross evils that he finds there, of the suspitions of hypocrisie and formality in the performance of duties, that he is afraid he please himself with;
and is sensible of the manifold pollutions of his heart, not only upon the account of the many and gross evils that he finds there, of the suspicions of hypocrisy and formality in the performance of duties, that he is afraid he please himself with;
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3. The sense that the Israelite indeed hath of his heart-pollutions, appears in his endeavours to be cleansed from them, that he may have his heart washed from wickedness:
3. The sense that the Israelite indeed hath of his heart-pollutions, appears in his endeavours to be cleansed from them, that he may have his heart washed from wickedness:
But further, if he get any Faith, he sets it on work to purifie his heart. And 1 Joh. 3.3. He that hath this hope in him, purifieth himself, even as he is pure.
But further, if he get any Faith, he sets it on work to purify his heart. And 1 John 3.3. He that hath this hope in him, Purifieth himself, even as he is pure.
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And 5. This sense of inward pollution, and endeavour to purify the heart, through the exercise of Faith in Christ, it will appear in the outward conversation;
And 5. This sense of inward pollution, and endeavour to purify the heart, through the exercise of Faith in christ, it will appear in the outward Conversation;
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if a man be an Israelite indeed, in whom there is no approven guile, that must accompany him which ye have, Gal. 6.16. He must be a man that walks according to the Rule of the new Creature.
if a man be an Israelite indeed, in whom there is not approven guile, that must accompany him which you have, Gal. 6.16. He must be a man that walks according to the Rule of the new Creature.
but when I have minted thus to decipher him, I have not done with this point, it's a concerning point indeed, to make it sure that ye are true Israelites, who may lay claim to hope in God:
but when I have minted thus to decipher him, I have not done with this point, it's a Concerning point indeed, to make it sure that you Are true Israelites, who may lay claim to hope in God:
And therefore I would press it a little further, in the doing of which, if I should offer to you motives from what I said before, of Israels having still ground of hope in God, I should run in a round,
And Therefore I would press it a little further, in the doing of which, if I should offer to you motives from what I said before, of Israel's having still ground of hope in God, I should run in a round,
and therefore to press it another way, I shall press you to consider what is said of the Israel of God, which may help to stir you up to make it sure that ye are of that number, that have ground of hope in God.
and Therefore to press it Another Way, I shall press you to Consider what is said of the Israel of God, which may help to stir you up to make it sure that you Are of that number, that have ground of hope in God.
That truly God is good to Israels It is beyond all peradventure, that he is good to them, which goodness is a solid ground of hope in all exigencies, that it shall be well with Israel. And to press this motive,
That truly God is good to Israel's It is beyond all Peradventure, that he is good to them, which Goodness is a solid ground of hope in all exigencies, that it shall be well with Israel. And to press this motive,
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and so satisfying, that were it well known, it could not but rationally invite all to share in it, by becoming true Israelites. I may say of Gods goodness to Israel, as Christ said to that woman of Samaria, Joh. 4.10.
and so satisfying, that were it well known, it could not but rationally invite all to share in it, by becoming true Israelites. I may say of God's Goodness to Israel, as christ said to that woman of Samaria, John 4.10.
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But 2. For your exciting to enquire after it in general, ye would consider, that it is a goodness whereof little account can be given, but by experience;
But 2. For your exciting to inquire After it in general, you would Consider, that it is a Goodness whereof little account can be given, but by experience;
there is no describing of it, but by feeling of it. David when he is overcome with it, Psal. 34.8. says, O taste and see that the Lord is good, blessed is the man that trusts in him.
there is no describing of it, but by feeling of it. David when he is overcome with it, Psalm 34.8. Says, Oh taste and see that the Lord is good, blessed is the man that trusts in him.
And we find, 1 Pet. 2.23. the Apostle lays a great stress on this, that no man as a new born babe can desire the sincere milk of the word, that he may grow thereby, but he that hath tasted that the Lord is gracious.
And we find, 1 Pet. 2.23. the Apostle lays a great stress on this, that no man as a new born babe can desire the sincere milk of the word, that he may grow thereby, but he that hath tasted that the Lord is gracious.
If one should enquire, what is all this goodness of God that should invite me to make it sure, that I am an Israelite, that I may share in it? There is no answer comparable to this, Taste and see that the Lord is good:
If one should inquire, what is all this Goodness of God that should invite me to make it sure, that I am an Israelite, that I may share in it? There is no answer comparable to this, Taste and see that the Lord is good:
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Speak of it to a stranger to it, in experience he cannot take it up; Prov. 14.10. The heart knoweth its own bitterness, and a stranger doth not intermedle with his joy.
Speak of it to a stranger to it, in experience he cannot take it up; Curae 14.10. The heart Knoweth its own bitterness, and a stranger does not intermeddle with his joy.
And if it be thought, that these who have tasted of this goodness, can give an account of it, ye will find them profess, that the hight of the account they can give of it, is to sit down and wonder at it, to admire it,
And if it be Thought, that these who have tasted of this Goodness, can give an account of it, you will find them profess, that the hight of the account they can give of it, is to fit down and wonder At it, to admire it,
They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pl•asure. And Psal. 31.19. O how great is thy goodness, which thou hast laid up for them that fear thee!
They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pl•asure. And Psalm 31.19. Oh how great is thy Goodness, which thou hast laid up for them that Fear thee!
&c. He wonders at it, as being overcome with it, but he cannot well make language of that which he feels of Gods goodness to Israel; so that experience is the only sit mean, to bring folk to know and take up how good God is.
etc. He wonders At it, as being overcome with it, but he cannot well make language of that which he feels of God's Goodness to Israel; so that experience is the only fit mean, to bring folk to know and take up how good God is.
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I shall not offer to enter upon this deep, to speak of all the goodness and kindness of God to Israel, from Election to Conversion, from Conversion to Glorification.
I shall not offer to enter upon this deep, to speak of all the Goodness and kindness of God to Israel, from Election to Conversion, from Conversion to Glorification.
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whence I infer, that if the common goodness of God to all (which being compared with his peculiar goodness to Israel, doth scarce deserve that name) be so rich and full,
whence I infer, that if the Common Goodness of God to all (which being compared with his peculiar Goodness to Israel, does scarce deserve that name) be so rich and full,
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and cast to them in wrath, be so plentiful, what must the covered Table of his goodness to his children be? If the common out-Pasture be so rank and fat, what must the Inclosure be? If his common communications be such a goodness, what a goodness is that,
and cast to them in wrath, be so plentiful, what must the covered Table of his Goodness to his children be? If the Common out-Pasture be so rank and fat, what must the Enclosure be? If his Common communications be such a Goodness, what a Goodness is that,
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and what are these special communications, that are reserved for the Chambers? O! When thou sees the men of this world glutting themselves with Gods common goodness,
and what Are these special communications, that Are reserved for the Chambers? OH! When thou sees the men of this world glutting themselves with God's Common Goodness,
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and blessing themselves in it, as being so rich and satisfying to them, wilt thou then consider how much more rich and satisfying must his peculiar and Chamber-goodness be? that kindness must be a far other thing.
and blessing themselves in it, as being so rich and satisfying to them, wilt thou then Consider how much more rich and satisfying must his peculiar and Chamber-goodness be? that kindness must be a Far other thing.
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and therefore all that thou an Israelite meets with in thy way homeward, thou may write upon it, This shall work together for my good, Rom. 8.28. We know, &c. Thou mayest say, as Psal. 23.6. Surely goodness and mercy shall follow me all the days of my life.
and Therefore all that thou an Israelite meets with in thy Way homeward, thou may write upon it, This shall work together for my good, Rom. 8.28. We know, etc. Thou Mayest say, as Psalm 23.6. Surely Goodness and mercy shall follow me all the days of my life.
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or it hath goodness written upon it. Again, this goodness is called his love, Jer, 31.3. I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee.
or it hath Goodness written upon it. Again, this Goodness is called his love, Jer, 31.3. I have loved thee with an everlasting love, Therefore with loving kindness have I drawn thee.
And love, because he will rest in his love, Zeph. 3.17. Love, that when any thing would interpose to interrupt it to Israel, will not hear tell of it, he will rest in his love:
And love, Because he will rest in his love, Zephaniah 3.17. Love, that when any thing would interpose to interrupt it to Israel, will not hear tell of it, he will rest in his love:
Again, because an Israelite hath no price to purchase goodness, when he needs it, therefore goodness is called grace, upon the account of his freedom, that all the goodness he communicats to his Israel, it shall be without money, and without price:
Again, Because an Israelite hath no price to purchase Goodness, when he needs it, Therefore Goodness is called grace, upon the account of his freedom, that all the Goodness he communicants to his Israel, it shall be without money, and without price:
That if an Israelite has no price, and consequently has nothing to give for it, he hath to do with one, that can take no price, but communicats his goodness freely.
That if an Israelite has no price, and consequently has nothing to give for it, he hath to do with one, that can take no price, but communicants his Goodness freely.
or bemoan thee, or to turn aside to ask how thou dost? His goodness is mercy, with a relation to thy misery, to consider thy trouble, to know thy soul in adversities, Psal. 31.7. To remember thee in thy low estate, Psal. 136.23. To sit down beside thee, and to stoop to the very dust unto thee, that's his goodness.
or bemoan thee, or to turn aside to ask how thou dost? His Goodness is mercy, with a Relation to thy misery, to Consider thy trouble, to know thy soul in adversities, Psalm 31.7. To Remember thee in thy low estate, Psalm 136.23. To fit down beside thee, and to stoop to the very dust unto thee, that's his Goodness.
And I shall add further, for finding out of this goodness, that if thou who art an Israelite, be vexed with thy own waywardness, untractablness, what will then the goodness of God do unto thee in that case? The goodness of God to thee in that case, is patience & long-suffering, to wait long upon a peevish Israelite, to suffer his manners in the Wilderness, not to chide with thee continually,
And I shall add further, for finding out of this Goodness, that if thou who art an Israelite, be vexed with thy own waywardness, untractablness, what will then the Goodness of God do unto thee in that case? The Goodness of God to thee in that case, is patience & long-suffering, to wait long upon a peevish Israelite, to suffer his manners in the Wilderness, not to chide with thee continually,
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nor to retain anger for ever, but to see thy ways, and heal thee, Isai. 57.17. in Further, if thou be one that is not only wayward, but hath provocked him to strike thee with the rod, what will goodness do to thee then? I shall not resume what I said before, that Psal. 119.71. It is good for thee that thou art afflicted;
nor to retain anger for ever, but to see thy ways, and heal thee, Isaiah 57.17. in Further, if thou be one that is not only wayward, but hath provoked him to strike thee with the rod, what will Goodness do to thee then? I shall not resume what I said before, that Psalm 119.71. It is good for thee that thou art afflicted;
When thy luxuriant branches of corruption shoot forth, to debate with thee in measure, to stay his rough wind in the day of his east-wind, Isai. 27.8.
When thy luxuriant branches of corruption shoot forth, to debate with thee in measure, to stay his rough wind in the day of his East wind, Isaiah 27.8.
so the many notes put upon his peculiar goodness, or the many shapes (if I may so term it) wherein it turns it self unto thee, of goodness, love, grace, mercy, patience, long-suffering, clemency, and moderation;
so the many notes put upon his peculiar Goodness, or the many shapes (if I may so term it) wherein it turns it self unto thee, of Goodness, love, grace, mercy, patience, long-suffering, clemency, and moderation;
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and with him is plenteous redemption. And, &c. HOpe in God being of constant use, and a duty for which there is a constant ground and warrand, it is not ill employed time that is spent in enquiring who they be that (go the world as it will) hope in God.
and with him is plenteous redemption. And, etc. HOpe in God being of constant use, and a duty for which there is a constant ground and warrant, it is not ill employed time that is spent in inquiring who they be that (go the world as it will) hope in God.
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than their wrestling with God as a Prince in Prayer, and their endeavour to purge their hearts of sinful pollutions, that God may have a Throne and Dominion there,
than their wrestling with God as a Prince in Prayer, and their endeavour to purge their hearts of sinful pollutions, that God may have a Throne and Dominion there,
yet they are not all Israel, who are of Israel, ) I was laying before you some considerations, of the goodness of God to Israel; ye remember it was told you in general, that the goodness of God was such to his people,
yet they Are not all Israel, who Are of Israel,) I was laying before you Some considerations, of the Goodness of God to Israel; you Remember it was told you in general, that the Goodness of God was such to his people,
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than it can be talked of, even by them that have tasted of it; for it is a ravishing and overcoming goodness, Zech. 9.17. For how great is his goodness, and how great is his beauty!
than it can be talked of, even by them that have tasted of it; for it is a ravishing and overcoming Goodness, Zechariah 9.17. For how great is his Goodness, and how great is his beauty!
how rich must his peculiar goodness to his people be? And in Explication of this, I was hinting at the various names and notions o• this goodness of God, held out in the Word,
how rich must his peculiar Goodness to his people be? And in Explication of this, I was hinting At the various names and notions o• this Goodness of God, held out in the Word,
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how it is love and tenderness, how it is grace and free grace to the unworthy, mercy to them in misery, patience and long-suffering to the way-ward, clemency and moderation to them that wring stroaks out of his hand.
how it is love and tenderness, how it is grace and free grace to the unworthy, mercy to them in misery, patience and long-suffering to the wayward, clemency and moderation to them that wring Strokes out of his hand.
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I shall now add a word or two further, that will help to give an account what this goodness of God is to Israel; and that is in the 3d place, to take a look of it in reference to the various cases of the Saints;
I shall now add a word or two further, that will help to give an account what this Goodness of God is to Israel; and that is in the 3d place, to take a look of it in Referente to the various cases of the Saints;
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And he hath streng•h to Israel, not for a fit, but to eternity; Israel cannot be continued so long weak, that everlasting arms will not give him strength,
And he hath streng•h to Israel, not for a fit, but to eternity; Israel cannot be continued so long weak, that everlasting arms will not give him strength,
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2. That God is good to Israel, it may encourage them (as I was hinting in the morning) against unworthiness in themselves, For (as ye will hear in the progress) with the Lord there is mercy, for Israel, saith the Text;
2. That God is good to Israel, it may encourage them (as I was hinting in the morning) against unworthiness in themselves, For (as you will hear in the progress) with the Lord there is mercy, for Israel, Says the Text;
and if there be any addition, any competition amongst Christ's train and followers, it lies in this, who shall be the greatest dyvors and debters to free Grace, who shall be the most unworthy, less than the least of his mercies;
and if there be any addition, any competition among Christ's train and followers, it lies in this, who shall be the greatest Divers and debtors to free Grace, who shall be the most unworthy, less than the least of his Mercies;
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3. That God is good to Israel, it may encourage all true Israelites, under the multitude of their frequent recurring necessities, accompanied with the sense of the ill improvement of what good things he hath done for them, and to them.
3. That God is good to Israel, it may encourage all true Israelites, under the multitude of their frequent recurring necessities, accompanied with the sense of the ill improvement of what good things he hath done for them, and to them.
I suppose amongst the many humbling considerations that the Israelites have of their case, this is not the least, that they are daily needing, daily getting,
I suppose among the many humbling considerations that the Israelites have of their case, this is not the least, that they Are daily needing, daily getting,
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and the mean and low condition, wherein they are put in the world, many a time our hearts think it a wonder, that the Blood-Royal of Heaven, the excellent Ones in the Earth should be no more esteemed of in the World,
and the mean and low condition, wherein they Are put in the world, many a time our hearts think it a wonder, that the Blood royal of Heaven, the excellent Ones in the Earth should be no more esteemed of in the World,
yet the Lord hath chosen Jacob for himself, and Israel for his peculiar treasure, Psal. 135.4. Let their nearest relations cast them off, he will not cast off any of his Israel; Hence David could sing, Psal. 27.10. when my father and my mother forsake me, then the Lord will take me up; and Isai. 44.21. O Israel, thou shalt not be forgotten of me, saith the Lord, that is Israel 's priviledge;
yet the Lord hath chosen Jacob for himself, and Israel for his peculiar treasure, Psalm 135.4. Let their nearest relations cast them off, he will not cast off any of his Israel; Hence David could sing, Psalm 27.10. when my father and my mother forsake me, then the Lord will take me up; and Isaiah 44.21. Oh Israel, thou shalt not be forgotten of me, Says the Lord, that is Israel is privilege;
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He that keepeth Israel shall neither slumber nor sleep, the Lord is his keeper, the Lord is a shade upon his right hand, the Sun shall not smite them by day, nor the Moon by night;
He that Keepeth Israel shall neither slumber nor sleep, the Lord is his keeper, the Lord is a shade upon his right hand, the Sun shall not smite them by day, nor the Moon by night;
and who would look upon these things and believe them, and not think themselves engaged to make it sure, that they are of the Israel of God, that share in these mercies, and priviledges.
and who would look upon these things and believe them, and not think themselves engaged to make it sure, that they Are of the Israel of God, that share in these Mercies, and privileges.
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for pressing you to study to be Israelites in Spirit, and that is, that this goodness of God to Israel, that I have been minting to lay before you (though I have been but spilling it in the speaking to it) it is not cunningly devised fables, it is not to trapane you in a course, wherein your expectations will be defeat;
for pressing you to study to be Israelites in Spirit, and that is, that this Goodness of God to Israel, that I have been minting to lay before you (though I have been but spilling it in the speaking to it) it is not cunningly devised fables, it is not to trapane you in a course, wherein your Expectations will be defeat;
I shall only offer to illustrat this in three words, and I have done with the Point. 1. What is the language of all the common goodness of God to your selves, to you who are profane, to you who are rebels, to you who are mockers at all Religion, that think it an evidence of a silly Spirit, to fall in love with holiness;
I shall only offer to illustrate this in three words, and I have done with the Point. 1. What is the language of all the Common Goodness of God to your selves, to you who Are profane, to you who Are rebels, to you who Are mockers At all Religion, that think it an evidence of a silly Spirit, to fallen in love with holiness;
or makes you not monuments of his Justice and Judgment upon it? Know ye (I say again) What all this means? I shall give it you in that word, Rom. 2.4.
or makes you not monuments of his justice and Judgement upon it? Know you (I say again) What all this means? I shall give it you in that word, Rom. 2.4.
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The riches of his goodness and forbearance, leads, or should lead you to repentance, that so ye may come in to know, what his special and singular goodness to Israel means, he is laying invitations at thy door, who art traversing thy wayes, whom the wind has bound up in its wings,
The riches of his Goodness and forbearance, leads, or should led you to Repentance, that so you may come in to know, what his special and singular Goodness to Israel means, he is laying invitations At thy door, who art traversing thy ways, whom the wind has bound up in its wings,
and who art as light as the wind in following thy follies, inviting thee to come in and be an Israelite indeed, that thou may share in his peculiar goodness,
and who art as Light as the wind in following thy follies, inviting thee to come in and be an Israelite indeed, that thou may share in his peculiar Goodness,
and say, he disappointed you. 2. The Scripture intimats the reality of his goodness to all his Creatures, his kindness is palpable to all creatures beside man, Job 36.41.
and say, he disappointed you. 2. The Scripture intimates the reality of his Goodness to all his Creatures, his kindness is palpable to all creatures beside man, Job 36.41.
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So God's common goodness to your selves, his common goodness to all the creatures, and the natural affection of parents to their children, all of these concur to demonstrat, that the goodness of God towards his people, is real and no complement;
So God's Common Goodness to your selves, his Common Goodness to all the creatures, and the natural affection of Parents to their children, all of these concur to demonstrate, that the Goodness of God towards his people, is real and no compliment;
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and his power, for the good of his people, mercy and Redemption, and that in great plenty, that is, authority and power to give a proof of his mercy to Israel, and to rid them from all servitude and bondage;
and his power, for the good of his people, mercy and Redemption, and that in great plenty, that is, Authority and power to give a proof of his mercy to Israel, and to rid them from all servitude and bondage;
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for the Psalmist doth not satisfie himself to exhort Israel to hope in God, but he layes down grounds of hope, on which they are to go in the exercise of that Grace;
for the Psalmist does not satisfy himself to exhort Israel to hope in God, but he lays down grounds of hope, on which they Are to go in the exercise of that Grace;
and plenteous redemption, and that from many iniquities. 2. There is somewhat proposed anent such persons, that there is hope of mercy and plenteous redemption,
and plenteous redemption, and that from many iniquities. 2. There is somewhat proposed anent such Persons, that there is hope of mercy and plenteous redemption,
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1. That the man called to hope in God, is miserable in himself, and put out of himself, to see what is in God that makes for him. 2. That he is not only simply miserable,
1. That the man called to hope in God, is miserable in himself, and put out of himself, to see what is in God that makes for him. 2. That he is not only simply miserable,
but under a bondage that needs redemption, and plenteous redemption. 3. That he is a man that above all pressures he is lying under, finds the pressure of sin and guilt to be the greatest,
but under a bondage that needs redemption, and plenteous redemption. 3. That he is a man that above all pressures he is lying under, finds the pressure of since and guilt to be the greatest,
though thou be still kept low, when thou art discovered to be a dyvour and a rebel, thou will not refuse a pardon, a thing wherein gracious souls are much defective, that if they be not kept up in the wind of their attainment, they are broken in their hopes,
though thou be still kept low, when thou art discovered to be a dyvour and a rebel, thou will not refuse a pardon, a thing wherein gracious Souls Are much defective, that if they be not kept up in the wind of their attainment, they Are broken in their hope's,
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ye know that God the Father, Son, and holy Ghost, did always share with his people in all their lots, Isai. 63.9. In all their afflictions he was afflicted. Zech. 2.8. He that touches them, touches the apple of his eye. Jer. 32.41. He rejoyceth over them to do them good, with his whole heart and soul:
you know that God the Father, Son, and holy Ghost, did always share with his people in all their lots, Isaiah 63.9. In all their afflictions he was afflicted. Zechariah 2.8. He that touches them, touches the apple of his eye. Jer. 32.41. He Rejoiceth over them to do them good, with his Whole heart and soul:
Now he that shared once with us in suffering, and always in sympathy, makes a common good of all the fulness that is in him for his people, that what he hath, is forthcoming for them;
Now he that shared once with us in suffering, and always in Sympathy, makes a Common good of all the fullness that is in him for his people, that what he hath, is forthcoming for them;
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Hath the Father appointed him a Kingdom, it will do him no good, if they share not in it, Luke 22.29. I appoint unto you a Kingdom, as my father hath appointed to me, Joh. 14.19. Because I live, ye shall live also, because I live, I will not leave you dead, Joh. 17.24. Father, I will that these whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me, Rev. 3.21. To him that overcomes, will I grant to sit with me on my throne, even as I overcame, and am set •own with my Father on his Throne;
Hath the Father appointed him a Kingdom, it will do him no good, if they share not in it, Lycia 22.29. I appoint unto you a Kingdom, as my father hath appointed to me, John 14.19. Because I live, you shall live also, Because I live, I will not leave you dead, John 17.24. Father, I will that these whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me, Rev. 3.21. To him that overcomes, will I grant to fit with me on my throne, even as I overcame, and am Set •own with my Father on his Throne;
they may say, Shall tribulation, distress, persecution famine, n••edness, pe••l, or sword, shall any of these separat us from the love of Christ? Nay in all these we are more than conquerors.
they may say, Shall tribulation, distress, persecution famine, n••edness, pe••l, or sword, shall any of these separate us from the love of christ? Nay in all these we Are more than conquerors.
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And for duties and undergoing difficulties, I shall give you that blessed directory of the Apostle's, who 2 Cor, 3.5. sayes, We are not sufficient of our selves to think any thing as of our selves; and yet Phil. 4.13. sayes, I can do all things through Christ that strengthens me;
And for duties and undergoing difficulties, I shall give you that blessed directory of the Apostle's, who 2 Cor, 3.5. Says, We Are not sufficient of our selves to think any thing as of our selves; and yet Philip 4.13. Says, I can do all things through christ that strengthens me;
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and this condescendence of the Apostle to his insufficiency to think a good thought, gives a sad check to many that never put Christ in their undertakings,
and this condescendence of the Apostle to his insufficiency to think a good Thought, gives a sad check to many that never put christ in their undertakings,
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but were we left on him in ordinary, and employing him in all things, whether duties or difficulties, it were a door of hope in more than ordinary exigence, we might say, through Christ strengthning us, we can do all things.
but were we left on him in ordinary, and employing him in all things, whither duties or difficulties, it were a door of hope in more than ordinary exigence, we might say, through christ strengthening us, we can do all things.
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SERMON XXXVII. Psalm 130. Verse 7, 8. Let Israel hope in the Lord, for, &c. YOU heard that these two Verses do contain the second part of the Psalm, wherein,
SERMON XXXVII. Psalm 130. Verse 7, 8. Let Israel hope in the Lord, for, etc. YOU herd that these two Verses do contain the second part of the Psalm, wherein,
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after that the Psalmist in the first 6 Verses, hath been wrestling, partly with plunging perplexities, represented under the notion of Depths, vers. 1.2. Partly with the Conscience of guilt, verses 3.4.
After that the Psalmist in the First 6 Verses, hath been wrestling, partly with plunging perplexities, represented under the notion of Depths, vers. 1.2. Partly with the Conscience of guilt, Verses 3.4.
and hath Motives and Arguments pressing his Exhortation, which are taken partly from what is in God, to the behove of his Israel, For with the Lord there is mercy, &c. And partly from what he will let forth of this for their good and behove;
and hath Motives and Arguments pressing his Exhortation, which Are taken partly from what is in God, to the behove of his Israel, For with the Lord there is mercy, etc. And partly from what he will let forth of this for their good and behove;
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and the nearer he be to the dust, he hath the more warrand to hope; for the man that spears the right gate to hope, is he that Lam. 3.29. Puts his mouth in the dust, if so be there may be hope;
and the nearer he be to the dust, he hath the more warrant to hope; for the man that spears the right gate to hope, is he that Lam. 3.29. Puts his Mouth in the dust, if so be there may be hope;
he is called to hope on the account of mercy, in relation to his misery. It intimats, that the humble sensible man, the Israel of God, can never be undone,
he is called to hope on the account of mercy, in Relation to his misery. It intimates, that the humble sensible man, the Israel of God, can never be undone,
As for sin, all men by nature are bound slaves to it, they are hurried away with every impetuous blast of temptation, that blows upon their corruption;
As for since, all men by nature Are bound slaves to it, they Are hurried away with every impetuous blast of temptation, that blows upon their corruption;
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Hence the Apostle, ( Rom. 7.19.) saith, The good that I would, I do not; but the evil that I would not, that I do: And he finds a law in his members warring against the law of his mind, leading him captive to the law of sin;
Hence the Apostle, (Rom. 7.19.) Says, The good that I would, I do not; but the evil that I would not, that I do: And he finds a law in his members warring against the law of his mind, leading him captive to the law of since;
And for the bondage of their misery, the Scripture is so full anent it, and the experience of the Saints so amply confirms it, that it is needless to stand on particular proofs and instances of it:
And for the bondage of their misery, the Scripture is so full anent it, and the experience of the Saints so amply confirms it, that it is needless to stand on particular proofs and instances of it:
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and they yield their members as instruments of unrighteousness unto sin, Rom. 6.12. When they give themselves up to work all uncleanness with greediness, Ephes. 4.19. They look upon that as their liberty, and they are never out of bonds, except when they are glutting themselves with sin, they sl•ep not except they do ill.
and they yield their members as Instruments of unrighteousness unto since, Rom. 6.12. When they give themselves up to work all uncleanness with greediness, Ephesians 4.19. They look upon that as their liberty, and they Are never out of bonds, except when they Are glutting themselves with since, they sl•ep not except they do ill.
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look to it, assure thy self thou shalt find sin to be a bondage, and need of looking to God for Redemption from it, ere thou have a warrand to hope in God.
look to it, assure thy self thou shalt find since to be a bondage, and need of looking to God for Redemption from it, ere thou have a warrant to hope in God.
And for the other Branch of this Bondage, Misery and Trouble, I cannot tell you how many ways wicked men wander in, ere they stand in need of Redemption out of it from God, Only I would lead you in a few steps of their ill improvement of the misery they are under through sin.
And for the other Branch of this Bondage, Misery and Trouble, I cannot tell you how many ways wicked men wander in, ere they stand in need of Redemption out of it from God, Only I would led you in a few steps of their ill improvement of the misery they Are under through since.
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When they would commit all abominations, this is their cordial against misery, Zeph. 1.12. They are settled on their lies, they say in their heart, the Lord will neither do good nor evil.
When they would commit all abominations, this is their cordial against misery, Zephaniah 1.12. They Are settled on their lies, they say in their heart, the Lord will neither do good nor evil.
step is this, if they pretend to owne a Deity, and acknowledge a Providence, they will admit of no intimation of any displeasure from God against them,
step is this, if they pretend to own a Deity, and acknowledge a Providence, they will admit of no intimation of any displeasure from God against them,
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As the result of many a debausht rant, from the beginning of the Chapter, Ephraim is smitten with stupidity, strangers have devoured his strength, and he knows it not;
As the result of many a debausht rant, from the beginning of the Chapter, Ephraim is smitten with stupidity, Strangers have devoured his strength, and he knows it not;
But 4 If stupidity will not do the turn, but God will smite, and they must find it, they will put on a hight and greatness of spirit, that if any breach come, they will repair it, Isai. 9.9.
But 4 If stupidity will not do the turn, but God will smite, and they must find it, they will put on a hight and greatness of Spirit, that if any breach come, they will repair it, Isaiah 9.9.
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The sycamores are cut down, but we will change them into cedars, when they cannot avoid the feeling of Gods stroke, they will set to it to make it up.
The sycamores Are Cut down, but we will change them into cedars, when they cannot avoid the feeling of God's stroke, they will Set to it to make it up.
instead of taking themselves to the waiting mans posture, to look up to God in the sense of their misery for redemption, they turn desperat and hopeless, their high flowen carnal expectations, resolves in desperation, Jer. 2.25. Thou said there is no hope, no, for I have loved strangers, and after them will I go. And Jer. 18.12. They said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart;
instead of taking themselves to the waiting men posture, to look up to God in the sense of their misery for redemption, they turn desperate and hopeless, their high flown carnal Expectations, resolves in desperation, Jer. 2.25. Thou said there is no hope, no, for I have loved Strangers, and After them will I go. And Jer. 18.12. They said there is no hope, but we will walk After our own devices, and we will every one do the imagination of his evil heart;
Their hopes that God will spare, resolves in desperat hopelesness in the issue, like these whom Isai. 22.12. The Lord calls to weeping and mourning, to baldness and girding with sackcloth;
Their hope's that God will spare, resolves in desperate hopelessness in the issue, like these whom Isaiah 22.12. The Lord calls to weeping and mourning, to baldness and girding with Sackcloth;
All these steps of the wickeds wandring, I have laid before you, that in a brief view, ye may see the sinful byasses of folks hearts in their woful way of improving the bondage and misery they are under, that any of you who are delivered from it, may bless God and be thankful to him,
All these steps of the wickeds wandering, I have laid before you, that in a brief view, you may see the sinful Byasses of folks hearts in their woeful Way of improving the bondage and misery they Are under, that any of you who Are Delivered from it, may bless God and be thankful to him,
Thus saith the Lord, where is the bill of your mothers divorcement, whom I have put away? or which of my creditors is it to which I have sold you? Behold for your iniquities have ye sold your selves,
Thus Says the Lord, where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to which I have sold you? Behold for your iniquities have you sold your selves,
It is a very useful and profitable meditation for them, that find the yoke of their transgressions wreathed about their neck, to sit down and consider how they came thither,
It is a very useful and profitable meditation for them, that find the yoke of their transgressions wreathed about their neck, to fit down and Consider how they Come thither,
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and given it the mastery over them? or how by their folly and provocations, they have wreathed that yoke on themselves, from which they cannot rid themselves,
and given it the mastery over them? or how by their folly and provocations, they have wreathed that yoke on themselves, from which they cannot rid themselves,
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the language of all thy bondage, and the bonds wherewith thou hast bound thy self, thou may take up in that, Psal. 107.13. when he brought down their heart with labour, and there was none to help;
the language of all thy bondage, and the bonds wherewith thou hast bound thy self, thou may take up in that, Psalm 107.13. when he brought down their heart with labour, and there was none to help;
but see that it be not because thou art not at the right door with them, no marvail they continue till thou come to him, with whom is plenteous redemption.
but see that it be not Because thou art not At the right door with them, no marvel they continue till thou come to him, with whom is plenteous redemption.
The 3d Observation implyed in that which is supposed here, anent hopers in God, is that of all bondage and slavery, the bondage of sin is the greatest to the Israel of God, to the man that is called and allowed to hope in God.
The 3d Observation employed in that which is supposed Here, anent hopers in God, is that of all bondage and slavery, the bondage of since is the greatest to the Israel of God, to the man that is called and allowed to hope in God.
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because redemption from sin is Israel's great business and affair, I shall not need to confirm the truth of this, either from Scripture proofs or instances, where we find the Saints especially troubled with sin;
Because redemption from since is Israel's great business and affair, I shall not need to confirm the truth of this, either from Scripture proofs or instances, where we find the Saints especially troubled with since;
and they that seek relief from their bondage, without seeking redemption from sin, are like these that seek to dry up the stream, miskenning the fountain.
and they that seek relief from their bondage, without seeking redemption from since, Are like these that seek to dry up the stream, miskenning the fountain.
and therefore in times when there may be much anxiety and vexation in folks mind, about dispensations of Providence, let not the great business be trouble,
and Therefore in times when there may be much anxiety and vexation in folks mind, about dispensations of Providence, let not the great business be trouble,
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but sin, and whatever ye meet with, take that along with you, Isai. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin;
but since, and whatever you meet with, take that along with you, Isaiah 27.9. By this Therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his since;
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The conscience of sin, and exercise about it, would take away the clamour & di• that's about trouble, a conscience troubled about sin, will soon justifie God, in inflicting any trouble on body or mind,
The conscience of since, and exercise about it, would take away the clamour & di• that's about trouble, a conscience troubled about since, will soon justify God, in inflicting any trouble on body or mind,
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As 1. That on the account of emptiness and misery at home, they are left upon God, with whom there is mercy. 2. That upon the account of bondage and pressures, from which they are not able to extricat themselves, they are left on God, with whom is plenteous redemption.
As 1. That on the account of emptiness and misery At home, they Are left upon God, with whom there is mercy. 2. That upon the account of bondage and pressures, from which they Are not able to extricat themselves, they Are left on God, with whom is plenteous redemption.
And 3. That among all the pressures necessitating them to look to God for Redemption; There is none pinches them so hard, and sticks so close to them, as sin,
And 3. That among all the pressures necessitating them to look to God for Redemption; There is none pinches them so hard, and sticks so close to them, as since,
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and the bondage we are under through sin, should be more our exercise, we should silence all clamors about trouble, with being throng about guilt, that we should look on troubles and afflictions,
and the bondage we Are under through since, should be more our exercise, we should silence all clamours about trouble, with being throng about guilt, that we should look on Troubles and afflictions,
and that we should not take every trouble of mind, for kindly exercise of Conscience for sin, we should not let Conscience be sleeping in the bosom of a Delilah, while there is a clamour made about trouble,
and that we should not take every trouble of mind, for kindly exercise of Conscience for since, we should not let Conscience be sleeping in the bosom of a Delilah, while there is a clamour made about trouble,
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Now to follow out this a little more particularly, I shall offer you four or five words from the Text, about their right exercise, whose trouble is about sin,
Now to follow out this a little more particularly, I shall offer you four or five words from the Text, about their right exercise, whose trouble is about since,
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And 1. (which is more general) they that would approve themselves to God, in their exercise about sin, must learn to look on sin as a burden, whereof they would be rid,
And 1. (which is more general) they that would approve themselves to God, in their exercise about since, must Learn to look on since as a burden, whereof they would be rid,
as a bondage from which they need redemption, In the right Israel of God, that is rightly exercised about sin, no grievance goes so near the heart, as that of sin.
as a bondage from which they need redemption, In the right Israel of God, that is rightly exercised about since, no grievance Goes so near the heart, as that of since.
2. They that look aright on sin, as on a burden whereof they would be rid, they must look on it as an iniquity, abominable and hateful, He shall redeem Israel from all his iniquities;
2. They that look aright on since, as on a burden whereof they would be rid, they must look on it as an iniquity, abominable and hateful, He shall Redeem Israel from all his iniquities;
Thou may desire to be quit of one sin, because it crusheth another sin, but that is no evidence of a right groaning under the pressure of iniquity till it be groaned under as loathsom to God.
Thou may desire to be quit of one since, Because it crushes Another since, but that is no evidence of a right groaning under the pressure of iniquity till it be groaned under as loathsome to God.
I might here, if I would follow it out, point out to you, that there is an all of sin in every one of mankind, that there is an all of sin even in Israel, who are allowed to hope in God, a notion that David notices, Psal. 140.12. Mine iniquities have taken hold on me so that I cannot look up, they are more than the hairs of mine head.
I might Here, if I would follow it out, point out to you, that there is an all of since in every one of mankind, that there is an all of since even in Israel, who Are allowed to hope in God, a notion that David notices, Psalm 140.12. Mine iniquities have taken hold on me so that I cannot look up, they Are more than the hairs of mine head.
Whither do they turn them, but they will find pollutions in their omissions, and commissions, in reference both to Law and Gospel, in reference to mercies received,
Whither do they turn them, but they will find pollutions in their omissions, and commissions, in Referente both to Law and Gospel, in Referente to Mercies received,
A partial opposition of sin, is a self-deceiving undertaking, a sacrificing of many sinful delights to one predominant, a burning of many Cities, to save one Zoar, will not be taken off saints hands,
A partial opposition of since, is a Self-deceiving undertaking, a sacrificing of many sinful delights to one predominant, a burning of many Cities, to save one Zoar, will not be taken off Saints hands,
4. They that are rightly exercised about sin, will find it a pressure that needs a redemption, that is a pressure that they'l not get shaken off till God interpose.
4. They that Are rightly exercised about since, will find it a pressure that needs a redemption, that is a pressure that They'll not get shaken off till God interpose.
and though it were to beat down the body, and bring it in subjection (as the Apostle does, 1 Cor. 9.27.) in the exercise of Mortification, that must not be wanting;
and though it were to beatrice down the body, and bring it in subjection (as the Apostle does, 1 Cor. 9.27.) in the exercise of Mortification, that must not be wanting;
but it fears me, there is little of the painful work of Mortification to be found among Christians in those days, profession is the broadest thing in Religion among all,
but it fears me, there is little of the painful work of Mortification to be found among Christians in those days, profession is the broadest thing in Religion among all,
and making him thy City of Refuge, thy painfulness in Mortification will be thy great Test? But that which I am now on, is to lay before you, that on the one hand, slipt in Mortification (I had almost said sleeped in Mortification) of sin, is much to be suspected,
and making him thy city of Refuge, thy painfulness in Mortification will be thy great Test? But that which I am now on, is to lay before you, that on the one hand, slipped in Mortification (I had almost said sleeped in Mortification) of since, is much to be suspected,
that is, he withdraws to take the man from off his watch, and to surprize him, to put himself in a capacity to return again to his house whence he came out, with seven other spirits more wicked than himself.
that is, he withdraws to take the man from off his watch, and to surprise him, to put himself in a capacity to return again to his house whence he Come out, with seven other spirits more wicked than himself.
yea, it may be, that he hath a judicial hand in it, and hath past a sentence, making it thy plague as well as thy sin, that till thou know the plague of thine own heart,
yea, it may be, that he hath a judicial hand in it, and hath passed a sentence, making it thy plague as well as thy since, that till thou know the plague of thine own heart,
But 5. Iniquity being a burden and bondage, and abominable and hateful to the true Israelite, and the wrestler, to be free of it, finding that he cannot get himself rid of it.
But 5. Iniquity being a burden and bondage, and abominable and hateful to the true Israelite, and the wrestler, to be free of it, finding that he cannot get himself rid of it.
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And as this redemption makes up all other redemptions, so other redemptions without this, will signifie little to a right discerner, this to him is the choice of mercies;
And as this redemption makes up all other redemptions, so other redemptions without this, will signify little to a right discerner, this to him is the choice of Mercies;
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In a word, to the right discerner of the bondage of sin, God is a matchless God to him on this very account, that he pardons iniquity, and passeth by the transgression of the remnant of his heritage;
In a word, to the right discerner of the bondage of since, God is a matchless God to him on this very account, that he Pardons iniquity, and passes by the Transgression of the remnant of his heritage;
and seeking to be rid of them, & yet they continue, if ye would read the language of that dispensation aright, here it is, God is making that pressure to ly on;
and seeking to be rid of them, & yet they continue, if you would read the language of that Dispensation aright, Here it is, God is making that pressure to lie on;
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Mind this mercy more, redemption from iniquity, to humble uncircumcised hearts, to be groaning under the bondage of sin, longing for delivery from that woful Trade of walking contrary to God,
Mind this mercy more, redemption from iniquity, to humble uncircumcised hearts, to be groaning under the bondage of since, longing for delivery from that woeful Trade of walking contrary to God,
and of being exercised mainly about it, and putting God to redeem you from it; let this be your great task and exercise, whatever be your exercise otherwise.
and of being exercised mainly about it, and putting God to Redeem you from it; let this be your great task and exercise, whatever be your exercise otherwise.
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And I suppose the rest of the Doctrines in these two Verses may be distinctly enough reduced to these four. 1. That relative to Israels misery, There is mercy in God, or with him.
And I suppose the rest of the Doctrines in these two Verses may be distinctly enough reduced to these four. 1. That relative to Israel's misery, There is mercy in God, or with him.
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For the first, it may thus be taken up, that it is a great encouragement to Israel, to hope in God, in all cases and exigents, that there is mercy with God.
For the First, it may thus be taken up, that it is a great encouragement to Israel, to hope in God, in all cases and exigents, that there is mercy with God.
He who is good in himself, and doth good to others, as David hath it, Psal. 119.68. He is good, and manifests his goodness, by doing good to othe•s, by his mercy that endures for ever.
He who is good in himself, and does good to Others, as David hath it, Psalm 119.68. He is good, and manifests his Goodness, by doing good to othe•s, by his mercy that endures for ever.
because it's an eminent proof of his goodness, that he loves with an everlasting love, Jer. 31.3. That he hath a love to his people, wherein he will rest, Zeph. 3.17. That he hath such a love to them, as nothing shall separate from;
Because it's an eminent proof of his Goodness, that he loves with an everlasting love, Jer. 31.3. That he hath a love to his people, wherein he will rest, Zephaniah 3.17. That he hath such a love to them, as nothing shall separate from;
so in respect of its freedom, and their ill-deserving to partake of it. It's called the grace of God, a term that we find frequently occurring in Scripture,
so in respect of its freedom, and their Ill-deserving to partake of it. It's called the grace of God, a term that we find frequently occurring in Scripture,
and it's nothing else but the goodness of God, or the effects of his goodness freely communicat, freely bestowed, without money or price, where there is no merit or deserving,
and it's nothing Else but the Goodness of God, or the effects of his Goodness freely communicate, freely bestowed, without money or price, where there is no merit or deserving,
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Again, this goodness of God, as it is manifested in opposition to the waywardness and peevishness of his people, it is called patience and long-suffering;
Again, this Goodness of God, as it is manifested in opposition to the waywardness and peevishness of his people, it is called patience and long-suffering;
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for his patience, in waiting on them, and his long-suffering, in bearing with their manners in the Wilderness, what is it but the goodness of God, overcoming the waywardness and peevish disposition in his people? Again, the goodness of God,
for his patience, in waiting on them, and his long-suffering, in bearing with their manners in the Wilderness, what is it but the Goodness of God, overcoming the waywardness and peevish disposition in his people? Again, the Goodness of God,
as it is still continued, even when Justice and Severity takes place, it's called Clemency and Moderation, that in measure when it shutteth forth, he debateth with it,
as it is still continued, even when justice and Severity Takes place, it's called Clemency and Moderation, that in measure when it shutteth forth, he debates with it,
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and stayth his rough wind in the day of his east wind, Isai. 27.8. And that in wrath he remembers mercy, Hab. 3.2. There the goodness of God moderating deserved stroaks, droping in proofs of love, in the midst of deserved wrath, all these are the goodness of God represented to us under various notions;
and staithe his rough wind in the day of his east wind, Isaiah 27.8. And that in wrath he remembers mercy, Hab. 3.2. There the Goodness of God moderating deserved Strokes, drooping in proofs of love, in the midst of deserved wrath, all these Are the Goodness of God represented to us under various notions;
When the Lord proclaims his Name in Moses hearing, ye will find there are various notions of the goodness of God that I have been speaking of, and in the same method.
When the Lord proclaims his Name in Moses hearing, you will find there Are various notions of the Goodness of God that I have been speaking of, and in the same method.
The first Letter of his Name is Merciful, to nominat that the first look that God takes of poor man, is pity and compassion, in reference to his misery.
The First letter of his Name is Merciful, to nominate that the First look that God Takes of poor man, is pity and compassion, in Referente to his misery.
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and on what account they can be called essential Attributes, seing mercy presupposes man miserable, which is one of the Socinian foundations, to overthrow the satisfaction of Christ;
and on what account they can be called essential Attributes, sing mercy presupposes man miserable, which is one of the Socinian foundations, to overthrow the satisfaction of christ;
but that might be easily cleared, by adding a word to what hath been already said, That mercy in God is nothing but the goodness of God ▪ with relation to the object to which it is communicat,
but that might be Easily cleared, by adding a word to what hath been already said, That mercy in God is nothing but the Goodness of God ▪ with Relation to the Object to which it is communicate,
and punitive justice is nothing else but that essential Attribute of his holiness, vindicating and avenging himself on a sinner, the object of his justice;
and punitive Justice is nothing Else but that essential Attribute of his holiness, vindicating and avenging himself on a sinner, the Object of his Justice;
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that he is in bondage, needing to look for plenteous redemption with God, and particularly that he is under the bondage of iniquity, which puts him to look for a particular redemption from that from him, that redeems Israel from all his iniquities.
that he is in bondage, needing to look for plenteous redemption with God, and particularly that he is under the bondage of iniquity, which puts him to look for a particular redemption from that from him, that redeems Israel from all his iniquities.
The first Observation of four, which I could scarce break in on was, That it is the great encouragement of God's people to hope in him in all exigents and cases, that there is mercy with God, that they have to do with a God, with whom there is mercy:
The First Observation of four, which I could scarce break in on was, That it is the great encouragement of God's people to hope in him in all exigents and cases, that there is mercy with God, that they have to do with a God, with whom there is mercy:
This mercy (as I then cleared) is nothing else but the goodness of God (and consequently an essential attribute) relating to the misery of the object to which it is communicat,
This mercy (as I then cleared) is nothing Else but the Goodness of God (and consequently an essential attribute) relating to the misery of the Object to which it is communicate,
for as the goodness of God undergoes various notions, on divers accounts (as was said) so it hath the name of mercy, with relation to the misery of man.
for as the Goodness of God undergoes various notions, on diverse accounts (as was said) so it hath the name of mercy, with Relation to the misery of man.
and therefore mercy in men used to be condemned by the Stoicks, as being in their opinion, a debasing of the spirit of man, below the hight and greatness that it ought to have;
and Therefore mercy in men used to be condemned by the Stoics, as being in their opinion, a debasing of the Spirit of man, below the hight and greatness that it ought to have;
Therefore for our capacity, and better uptaking of it, the mercy of God is spoken of as very passionat, affecting and transporting in him, as Isai. 63.9. He is spoken of, as being afflicted in all the afflictions of his people. Zech. 2.8. as being touched on the apple of his eye, when they are touched. Jud. 10.16. as having his soul grieved, or shortned in his resolution to punish, when he looked on his peoples misery. And Hos. 11.8.
Therefore for our capacity, and better uptaking of it, the mercy of God is spoken of as very passionate, affecting and transporting in him, as Isaiah 63.9. He is spoken of, as being afflicted in all the afflictions of his people. Zechariah 2.8. as being touched on the apple of his eye, when they Are touched. Jud. 10.16. as having his soul grieved, or shortened in his resolution to Punish, when he looked on his peoples misery. And Hos. 11.8.
How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together.
How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? how shall I Set thee as Zeboim? my heart is turned within me, my repentings Are kindled together.
and men considering not so much the simple trouble, as the age & dignity of the persons troubled when they see such in trouble, it may waken compassion.
and men considering not so much the simple trouble, as the age & dignity of the Persons troubled when they see such in trouble, it may waken compassion.
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and our kinsman, a man of sorrows, and acquainted with grief, experiencing the misery of man, that his mercy may run through this channel, that his infinit mercy may be communicate to us, through the tender bowels of a merciful and faithful high Priest, who was in all things made like to his brethren, Heb. 2.17.
and our kinsman, a man of sorrows, and acquainted with grief, experiencing the misery of man, that his mercy may run through this channel, that his infinite mercy may be communicate to us, through the tender bowels of a merciful and faithful high Priest, who was in all things made like to his brothers, Hebrew 2.17.
And who is touched with the feeling of our infirmities, and was in all things tempted as we are, yet without sin, Heb. 4.15. To assure us that he can be touched with our miseries.
And who is touched with the feeling of our infirmities, and was in all things tempted as we Are, yet without since, Hebrew 4.15. To assure us that he can be touched with our misery's.
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or to be seen in all his works, Psal. 33.5. The earth is full of the goodness of the Lord, Psal. 119.64, The earth is full of his mercy, his mercy is extended to the very ravenous birds and beasts, whose needy crys are lookt on as directed to a merciful God, Job. 38.41. He provideth for the raven his food, when his young ones cry unto him, Psal. 104.21. The young lions roar after their prey, and seek their meat from God. Psal. 147.9. He giveth to the beast his food, and to the young ravens which cry, Joel 1.20. In time of drought, the beasts of the field cry unto him.
or to be seen in all his works, Psalm 33.5. The earth is full of the Goodness of the Lord, Psalm 119.64, The earth is full of his mercy, his mercy is extended to the very ravenous Birds and beasts, whose needy cries Are looked on as directed to a merciful God, Job. 38.41. He Provideth for the raven his food, when his young ones cry unto him, Psalm 104.21. The young Lions roar After their prey, and seek their meat from God. Psalm 147.9. He gives to the beast his food, and to the young Ravens which cry, Joel 1.20. In time of drought, the beasts of the field cry unto him.
and if beasts partake of the mercy of God, then wicked men are not deprived of it. Luk. 6.35. He is kind to the unthankful, and to the evil, ver. 35. and the commentary put on this, verse 36. Be ye therefore merciful as your heavenly Father is merciful.
and if beasts partake of the mercy of God, then wicked men Are not deprived of it. Luk. 6.35. He is kind to the unthankful, and to the evil, ver. 35. and the commentary put on this, verse 36. Be you Therefore merciful as your heavenly Father is merciful.
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But the most peculiar objects of his mercy, are his own elect, who (as ye heard, Rom. 9.23.) are vessels of mercy, which he hath afore prepared to glory;
But the most peculiar objects of his mercy, Are his own elect, who (as you herd, Rom. 9.23.) Are vessels of mercy, which he hath afore prepared to glory;
and is an act of Dominion and Soveraignity; yet its scope is mercy. Then there is the mercy of their Regeneration, Tit. 3.5. According to his mercy he saved us, by the washing of regeneration, &c. And being regenerat, what a heap of mercy and goodness follows them all their days, Psal. 23.6. The mercy of pardoning their iniquity. Exod. 34.6. The mercy of hearing their prayers, as he sayes in another case, Exod. 22.27. When he shall cry unto me, I will hear, for I am gracious.
and is an act of Dominion and Sovereignty; yet its scope is mercy. Then there is the mercy of their Regeneration, Tit. 3.5. According to his mercy he saved us, by the washing of regeneration, etc. And being regenerate, what a heap of mercy and Goodness follows them all their days, Psalm 23.6. The mercy of pardoning their iniquity. Exod 34.6. The mercy of hearing their Prayers, as he Says in Another case, Exod 22.27. When he shall cry unto me, I will hear, for I am gracious.
And not to enumerat all the mercies conferred on the saints, the consummation of their mercies, lies in their everlasting happiness, Jude verse 20 Looking for the mercy of our Lord Jesus Christ unto eternal life;
And not to enumerate all the Mercies conferred on the Saints, the consummation of their Mercies, lies in their everlasting happiness, U^de verse 20 Looking for the mercy of our Lord jesus christ unto Eternal life;
Then they will get that Prayer answered, put up in the behalf of Onesiphorus, 2 Tim. 1.18. The Lord grant that he may find mercy of the Lord in that day.
Then they will get that Prayer answered, put up in the behalf of Onesiphorus, 2 Tim. 1.18. The Lord grant that he may find mercy of the Lord in that day.
3. The objects of this special mercy, are described to be fearers of God, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that fear him, and Luke 1.50. His mercy is upon them that fear him from generation to generation.
3. The objects of this special mercy, Are described to be fearers of God, Psalm 103.17. The mercy of the Lord is from everlasting to everlasting upon them that Fear him, and Lycia 1.50. His mercy is upon them that Fear him from generation to generation.
A heart standing in awe of God, a man that hath all his performances, and even his love seasoned with fear, is the man that is under the drop of Mercy.
A heart standing in awe of God, a man that hath all his performances, and even his love seasoned with Fear, is the man that is under the drop of Mercy.
5. And Lastly, The Objects of this Mercy are described to be tender walkers, according to the Rule and Pattern set before them, Gal. 6.16. As many as walk according to this rule, peace be on them and mercy.
5. And Lastly, The Objects of this Mercy Are described to be tender walker's, according to the Rule and Pattern Set before them, Gal. 6.16. As many as walk according to this Rule, peace be on them and mercy.
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So much for the Object of this Mercy that is with God, and for the characters of them to whom it is exprest, which would be looked to by all of you, who would be partakers of it.
So much for the Object of this Mercy that is with God, and for the characters of them to whom it is expressed, which would be looked to by all of you, who would be partakers of it.
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When a brother or sister is naked, or destitute of daily food, men that will say to them depart in peace, be ye warmed and filled, but they give them nothing needful for the body.
When a brother or sister is naked, or destitute of daily food, men that will say to them depart in peace, be you warmed and filled, but they give them nothing needful for the body.
if ye enquire for it in the inward affection, what can be required, but it is adduced to express it? Isai. 23.15. It is exprest by sounding of the bowels, Jer. 31.20. By bowels being troubled or moved, Hos. 11.8. By the turning of the heart within, and repentings kindled together:
if you inquire for it in the inward affection, what can be required, but it is adduced to express it? Isaiah 23.15. It is expressed by sounding of the bowels, Jer. 31.20. By bowels being troubled or moved, Hos. 11.8. By the turning of the heart within, and repentings kindled together:
while they have a room in the Hospital of his Heart, and Faith to believe that they are in the Hospital of his Compassion, that is an evident proof how real his mercy is.
while they have a room in the Hospital of his Heart, and Faith to believe that they Are in the Hospital of his Compassion, that is an evident proof how real his mercy is.
For works of Judgment towards his people, are his Work, his strange Work, and his Act, his strange Act. Isai. 28.21. But the earth is full of the goodness of the Lord, Psal. 35.5. All the paths of the Lord are mercy and truth, to such as keep his covenant, &c. Psal. 25.10.
For works of Judgement towards his people, Are his Work, his strange Work, and his Act, his strange Act. Isaiah 28.21. But the earth is full of the Goodness of the Lord, Psalm 35.5. All the paths of the Lord Are mercy and truth, to such as keep his Covenant, etc. Psalm 25.10.
& not hinder sinners from coming to him, & being objects of his mercy. It is true, he willeth the death of sinners for sin, to glorifie his Justice; Yet Ezek. 18.23. He hath no pleasure at all in the death of him that dieth, but rather that he should return from his ways and live.
& not hinder Sinners from coming to him, & being objects of his mercy. It is true, he wills the death of Sinners for since, to Glorify his justice; Yet Ezekiel 18.23. He hath no pleasure At all in the death of him that Dieth, but rather that he should return from his ways and live.
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even when he strikes, it is to drive to his mercy, when he afflicts, the language is, Turn you and live, why will ye die, O house of Israel? Again, he delights in mercy,
even when he strikes, it is to drive to his mercy, when he afflicts, the language is, Turn you and live, why will you die, Oh house of Israel? Again, he delights in mercy,
And lastly, he delights in mercy, because (to speak after the manner of men) he hath no pleasure that his people should ever raise any cloud betwixt his mercy and them;
And lastly, he delights in mercy, Because (to speak After the manner of men) he hath no pleasure that his people should ever raise any cloud betwixt his mercy and them;
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the people of God cannot do themselves a greater wrong, nor him a greater unkindness (if ye understand it aright) than by their provocations, to incapacitat him, to manifest his mercy towards them;
the people of God cannot do themselves a greater wrong, nor him a greater unkindness (if you understand it aright) than by their provocations, to incapacitat him, to manifest his mercy towards them;
But mistake not this, for he hath a Soveraignty in his grace, even when they in a manner necessitat him, to keep up the acts of his mercy, and to afflict them;
But mistake not this, for he hath a Sovereignty in his grace, even when they in a manner necessitat him, to keep up the acts of his mercy, and to afflict them;
hence when they go onfrowardly in the way of their own heart, his tender mercy will make a stepping-stone of impediments, that are put in its way, Isai. 57.17.
hence when they go onfrowardly in the Way of their own heart, his tender mercy will make a steppingstone of impediments, that Are put in its Way, Isaiah 57.17.
But this (as I told you the last day) is comprehended under the notion of Grace, that is imported in the Goodness of God, in that it is freely given. And therefore Exod. 33.19. cited, Rom. 9.15.
But this (as I told you the last day) is comprehended under the notion of Grace, that is imported in the goodness of God, in that it is freely given. And Therefore Exod 33.19. cited, Rom. 9.15.
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I do not mean, that any creature that gets not an Interest in the mercy of God, in this life, may look to be partaker of it after this life, that was the Opinion of Origen that Devils and damned men and women should at length share in the mercy of God.
I do not mean, that any creature that gets not an Interest in the mercy of God, in this life, may look to be partaker of it After this life, that was the Opinion of Origen that Devils and damned men and women should At length share in the mercy of God.
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Hence is that over-word of the 136. Psalm, His mercy endureth for ever; and Psal. 103.17. His mercy is from everlasting to everlasting upon them that fear him;
Hence is that overword of the 136. Psalm, His mercy Endureth for ever; and Psalm 103.17. His mercy is from everlasting to everlasting upon them that Fear him;
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so David finds that his tender mercies and loving kindnesses have been for ever of old. And the Church, Lam. 3.23. finds, It is of the Lords mercies that they are not consumed, because his compassions fails not. And David sings, Psal, 23.6. Surely goodness and mercy shall follow me all the days of my life.
so David finds that his tender Mercies and loving Kindnesses have been for ever of old. And the Church, Lam. 3.23. finds, It is of the lords Mercies that they Are not consumed, Because his compassions fails not. And David sings, Psalm, 23.6. Surely Goodness and mercy shall follow me all the days of my life.
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and it will be their double condemnation, that the mercy and goodness of God, that should have led them to repentance, was an occasion of their hardning in mischief.
and it will be their double condemnation, that the mercy and Goodness of God, that should have led them to Repentance, was an occasion of their hardening in mischief.
And partly and especially, to be the great cordial of the miserable man, who when he is under all pressures that are ready to sink him, hath this for his refuge, that with God there is mercy, as in Psal. 13. who when he is troubled with soul-perplexities and desertion, with apprehensions of being cut off,
And partly and especially, to be the great cordial of the miserable man, who when he is under all pressures that Are ready to sink him, hath this for his refuge, that with God there is mercy, as in Psalm 13. who when he is troubled with soul-perplexities and desertion, with apprehensions of being Cut off,
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as to the riches and fulness of his mercy, the Scripture very plenteously speaks of it, it is said of God, that he is rich in mercy, Eph. 2.4. He is said to be plentiful in mercy, and full of compassion, Psal. 86.5. His mercies are manifold mercies, Neh. 9.19.
as to the riches and fullness of his mercy, the Scripture very plenteously speaks of it, it is said of God, that he is rich in mercy, Ephesians 2.4. He is said to be plentiful in mercy, and full of compassion, Psalm 86.5. His Mercies Are manifold Mercies, Neh 9.19.
and that I may let you see it in some particular evidences and instances, consider, 1. That the mercy of God toward his people, is a mercy to pity them,
and that I may let you see it in Some particular evidences and instances, Consider, 1. That the mercy of God towards his people, is a mercy to pity them,
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when no eye pities them, when they are the object of contempt and abhorrency, as Ezek. 16 when they are cast out into the open field, lying polluted in their blood, having no eye to pity them,
when no eye pities them, when they Are the Object of contempt and abhorrency, as Ezekiel 16 when they Are cast out into the open field, lying polluted in their blood, having no eye to pity them,
as Job 10. when he is destroying him, as he apprehended, after he hath enumerat some common providences about him, he says, vers. 13. These things thou hast hid in thy heart, I know that this is with thee, I know there is some other thing in thy heart,
as Job 10. when he is destroying him, as he apprehended, After he hath enumerate Some Common providences about him, he Says, vers. 13. These things thou hast hid in thy heart, I know that this is with thee, I know there is Some other thing in thy heart,
3. The riches and fulness of this mercy appears in pitying and passing by the peevishness and waywardness of his people, especially when they take with it,
3. The riches and fullness of this mercy appears in pitying and passing by the peevishness and waywardness of his people, especially when they take with it,
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and be moan it, in that they have been as a bullock unaccustomed to the yoke, Isai. 57.17. For the iniquity of his covetousness was I wroth, and smote him;
and be moan it, in that they have been as a bullock unaccustomed to the yoke, Isaiah 57.17. For the iniquity of his covetousness was I wroth, and smote him;
a stroak inflicted in justice, mercy will make it an Argument to pity the afflicted, Jer. 31.20. Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still;
a stroke inflicted in Justice, mercy will make it an Argument to pity the afflicted, Jer. 31.20. Is Ephraim my dear son? Is he a pleasant child? For since I spoke against him, I do earnestly Remember him still;
And 6. The riches and fulness of his mercy may be read in this, that when he lets out bowels of mercy, there will be no mercy which the Creature needs, will be withheld from them.
And 6. The riches and fullness of his mercy may be read in this, that when he lets out bowels of mercy, there will be no mercy which the Creature needs, will be withheld from them.
And Hezekiah when he is to keep the Passover, tells the people, If they turn again to the Lord, their brethren and children shall find compassion before them that lead them captive, 2 Chron. 30.9. Gods compassion can soon bring the compassion of men, in so far as he sees it needful.
And Hezekiah when he is to keep the Passover, tells the people, If they turn again to the Lord, their brothers and children shall find compassion before them that led them captive, 2 Chronicles 30.9. God's compassion can soon bring the compassion of men, in so Far as he sees it needful.
then those who are partakers of this mercy, would have much sense of their misery; mercy will not relish to any, but to the man sensible of his misery;
then those who Are partakers of this mercy, would have much sense of their misery; mercy will not relish to any, but to the man sensible of his misery;
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if ye read it right, will be the first Lesson ye will learn from it; all this is not proclaimed for a complement, but because it's needed by the miserable:
if you read it right, will be the First lesson you will Learn from it; all this is not proclaimed for a compliment, but Because it's needed by the miserable:
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And consequently thou must infer, If I have a right to you mercy, it must not be ordinary thoughts of my misery that I must have there must be deeps of misery in me, to call for deeps of mercy in God.
And consequently thou must infer, If I have a right to you mercy, it must not be ordinary thoughts of my misery that I must have there must be deeps of misery in me, to call for deeps of mercy in God.
if multitudes of mercies be in God, what sense of multitude of miseries is in thee? They that have a right to mercy, must tryst it in the dust, in the very pit of misery.
if Multitudes of Mercies be in God, what sense of multitude of misery's is in thee? They that have a right to mercy, must tryst it in the dust, in the very pit of misery.
2. From this, that there is mercy with God, there is ground of assurance offered and afforded to the miserable, that their irrecoverable case by the Covenant of Works is not now desperat.
2. From this, that there is mercy with God, there is ground of assurance offered and afforded to the miserable, that their irrecoverable case by the Covenant of Works is not now desperate.
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if there had been no more to be lookt for, but that, vers. 3. If thou, Lord, mark iniquities, O Lord, who should stand? But a gracious answer is added, vers. 4. But there is forgivenness or mercy with thee; and how this is prest upon the account of Gods mercy, ye have an account given, Jer. 55.67. Seek ye the Lord, while he may be found, call on him while he is near;
if there had been no more to be looked for, but that, vers. 3. If thou, Lord, mark iniquities, Oh Lord, who should stand? But a gracious answer is added, vers. 4. But there is Forgiveness or mercy with thee; and how this is pressed upon the account of God's mercy, you have an account given, Jer. 55.67. Seek you the Lord, while he may be found, call on him while he is near;
and bring in an uncouth Nation to punish them, he can cause Grashoppers or Locusts do his turn) after all that, Verse 12, 13. He bids them turn to him with all their heart, with fasting, weeping and mourning,
and bring in an uncouth nation to Punish them, he can cause Grasshoppers or Locusts do his turn) After all that, Verse 12, 13. He bids them turn to him with all their heart, with fasting, weeping and mourning,
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When the Lord is setting forth, and inflicting an apparent and remediless stroak, this yet invites to repentance, That he is gracious and merciful, and therefore as on the one hand, thou that slights this offered mercy,
When the Lord is setting forth, and inflicting an apparent and remediless stroke, this yet invites to Repentance, That he is gracious and merciful, and Therefore as on the one hand, thou that slights this offered mercy,
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yea, but the fight of the Lambs face in the day of compt and reckoning, that he that offered mercy was a Lamb, that mercy was with him will be most dreadful;
yea, but the fight of the Lambs face in the day of count and reckoning, that he that offered mercy was a Lamb, that mercy was with him will be most dreadful;
So on the other hand, thou who on the account of hopelesness in thy condition, runs away from God, take heed what thou dost, thou looks on thy case as incurable,
So on the other hand, thou who on the account of hopelessness in thy condition, runs away from God, take heed what thou dost, thou looks on thy case as incurable,
and will thou bring up an ill report on his mercy, as if there were no cure in it for thy case? When thou should rather sing, as David. Psal. 13.5. In opposition to every hopeless like case, But I have trusted in thy mercy, my heart shall rejoyce in thy salvation;
and will thou bring up an ill report on his mercy, as if there were no cure in it for thy case? When thou should rather sing, as David. Psalm 13.5. In opposition to every hopeless like case, But I have trusted in thy mercy, my heart shall rejoice in thy salvation;
O then take heed that thou reproach not, nor bring not up an ill report on this rich & full mercy in God, by running from it, whatever thy condition be.
Oh then take heed that thou reproach not, nor bring not up an ill report on this rich & full mercy in God, by running from it, whatever thy condition be.
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though when he takes counsel in his soul, he hath sorrow in his heart daily, though his enemies had exalted themselves, and said, they had prevailed over him, and re•oyced,
though when he Takes counsel in his soul, he hath sorrow in his heart daily, though his enemies had exalted themselves, and said, they had prevailed over him, and re•oyced,
Remember the song that follows in that Psalm. •nd thou will not find it an heartless shift, My heart, says •e, shall rejoice in thy salvation, I will sing to the Lord,
remember the song that follows in that Psalm. •nd thou will not find it an heartless shift, My heart, Says •e, shall rejoice in thy salvation, I will sing to the Lord,
Why? For thou hast considered my trouble, thou hast known my soul in adversity, I got acquaintance with thee in adversity, which otherwise I had not been capable of;
Why? For thou hast considered my trouble, thou hast known my soul in adversity, I god acquaintance with thee in adversity, which otherwise I had not been capable of;
therefore I will be glad and rejoice in thy mercy; and consider that sweet song, Psal. 136.23. Who remembred us in our low estate, Why? for his mercy endureth for ever;
Therefore I will be glad and rejoice in thy mercy; and Consider that sweet song, Psalm 136.23. Who remembered us in our low estate, Why? for his mercy Endureth for ever;
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how sweetly it can kep a deep distress, Psal. 69.15. Let not the water flood overflow me, hear me, O Lord, for thy loving kindness is good, turn unto me, according to the multitude of thy tender mercies; And Psal. 86.14. O God, the proud are risen up against me, and the assemblies of violent men have sought after my soul;
how sweetly it can kep a deep distress, Psalm 69.15. Let not the water flood overflow me, hear me, Oh Lord, for thy loving kindness is good, turn unto me, according to the multitude of thy tender Mercies; And Psalm 86.14. Oh God, the proud Are risen up against me, and the assemblies of violent men have sought After my soul;
O turn unto me and have mercy on me. Consider what a good account of very hopeless tryals mercy will give, Jam. 5.11. Ye have heard of Jobs patience, and have seen the end of the Lord;
Oh turn unto me and have mercy on me. Consider what a good account of very hopeless trials mercy will give, Jam. 5.11. You have herd of Jobs patience, and have seen the end of the Lord;
and O that folk could win to this gate of making use of mercy, Rom. 11.1. The Apostle in pressing holiness, saith, I beseech you, brethren, by the mercy of God, that ye present your bodies a living sacrifice, &c. And I may allude to that, Phil. 2.1.
and Oh that folk could win to this gate of making use of mercy, Rom. 11.1. The Apostle in pressing holiness, Says, I beseech you, brothers, by the mercy of God, that you present your bodies a living sacrifice, etc. And I may allude to that, Philip 2.1.
But 5. Among other Uses that ought to be made of believed and closed with mercy, this is one, That we learn to be merciful, Luke 6.36. We must be merciful, as is our heavenly Father, even in loving enemies, &c. Ye heard in the morning from Mat. 5.7. That it is the merciful that obtain mercy:
But 5. Among other Uses that ought to be made of believed and closed with mercy, this is one, That we Learn to be merciful, Lycia 6.36. We must be merciful, as is our heavenly Father, even in loving enemies, etc. You herd in the morning from Mathew 5.7. That it is the merciful that obtain mercy:
In a word, thou who art much in mercies common, it will make thee of a merciful & meek temper, which is that pressed, Tit. 3.2. That we should speak evil of no man, be no brawlers, &c. but gentle, shewing meekness to all men, seeing we our selves were sometime disobedient, deceived, serving divers lusts:
In a word, thou who art much in Mercies Common, it will make thee of a merciful & meek temper, which is that pressed, Tit. 3.2. That we should speak evil of no man, be no brawlers, etc. but gentle, showing meekness to all men, seeing we our selves were sometime disobedient, deceived, serving diverse Lustiest:
A boisterous, malitious, unmerciful temper in any, is but a poor Evidence, that such live under the drop of the multitude of the tender mercies that are with God.
A boisterous, malicious, unmerciful temper in any, is but a poor Evidence, that such live under the drop of the multitude of the tender Mercies that Are with God.
and may they be, yet they are thought upon by God; Troubled they may be, but not distrest; perplext, but not in despair; persecuted, but not forsaken;
and may they be, yet they Are Thought upon by God; Troubled they may be, but not distressed; perplexed, but not in despair; persecuted, but not forsaken;
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Ye may remember, that from these encouragements to Israel to hope in God, I have been marking what is implyed on the part of hopers, that they need mercy and redemption, and particularly redemption from iniquity;
You may Remember, that from these encouragements to Israel to hope in God, I have been marking what is employed on the part of hopers, that they need mercy and redemption, and particularly redemption from iniquity;
A Doctrine, which though some may abuse, and break their neck on, and which will be the sad dittay of these within the visible Church, That mercy was in their offer, and they slighted it;
A Doctrine, which though Some may abuse, and break their neck on, and which will be the sad dittay of these within the visible Church, That mercy was in their offer, and they slighted it;
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That same God with whom there is mercy, hath also plenteous redemption, which gives a ground to this general Remark, that I shall batter out a little, that mercy in God, is not a bare naked affection (if I may so word it) in him,
That same God with whom there is mercy, hath also plenteous redemption, which gives a ground to this general Remark, that I shall batter out a little, that mercy in God, is not a bore naked affection (if I may so word it) in him,
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But I say, mercy is not such a bare naked affection in God, but it is accompanied with authority and power, to make the effects of his mercy forthcoming for the miserable,
But I say, mercy is not such a bore naked affection in God, but it is accompanied with Authority and power, to make the effects of his mercy forthcoming for the miserable,
he hath a power to pardon, to love freely, to see his peoples ways, and to heal them, Isai. 57.18. That is the first thing then imported in this redemption, an authority and right to redeem;
he hath a power to pardon, to love freely, to see his peoples ways, and to heal them, Isaiah 57.18. That is the First thing then imported in this redemption, an Authority and right to Redeem;
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and then they must look no laigher than God, and to a Soveraign Dominion in God to redeem, remembring whatever be the sad premisses in their case, he hath a dominion to make the conclusion what he pleaseth, his authority and soveraign dominion can make the conclusion comfortable,
and then they must look no laigher than God, and to a Sovereign Dominion in God to Redeem, remembering whatever be the sad premises in their case, he hath a dominion to make the conclusion what he Pleases, his Authority and sovereign dominion can make the conclusion comfortable,
all things in your case, or what ye can look to for relief, are so hopeless and desperat, only ye dare not limit God, I would in this case have you so far from stumbling at Soveraignty in God, that I would have you rather afraid,
all things in your case, or what you can look to for relief, Are so hopeless and desperate, only you Dare not limit God, I would in this case have you so Far from stumbling At Sovereignty in God, that I would have you rather afraid,
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They go forth from him with their hands on their head, and the Lord hath rejected their confidence, that is a sad trade when Gods work of Providence is, to blast and reject their carnal confidence,
They go forth from him with their hands on their head, and the Lord hath rejected their confidence, that is a sad trade when God's work of Providence is, to blast and reject their carnal confidence,
and lay their deplorable case at the footstool of Soveraignty in God; So much for the first thing imported in redemption, That is, authority to redeem.
and lay their deplorable case At the footstool of Sovereignty in God; So much for the First thing imported in redemption, That is, Authority to Redeem.
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and actually to redeem, he is the God of the Spirits of all flesh, to whom nothing is too hard, Psal. 115.3. Our God is in heaven, he hath done whatever he pleased. Psal. 135.6. Whatever the Lord pleased, that he did in heaven and in the earth, &c. And ye have his power asserted in this very affair, Isai. 29.24. Shal (say they) the prey be taken from the mighty, or the lawful captive be delivered? We hear tell (would they say) of the redemption of Israel from the Babylonish captivity;
and actually to Redeem, he is the God of the Spirits of all Flesh, to whom nothing is too hard, Psalm 115.3. Our God is in heaven, he hath done whatever he pleased. Psalm 135.6. Whatever the Lord pleased, that he did in heaven and in the earth, etc. And you have his power asserted in this very affair, Isaiah 29.24. Shall (say they) the prey be taken from the mighty, or the lawful captive be Delivered? We hear tell (would they say) of the redemption of Israel from the Babylonish captivity;
as that of the three children, Dan. 3. Who were to be cast in the fiery furnace, this is support enough, Our God whom we serve (say they) is able to deliver us, &c. and therefore when we are in straits,
as that of the three children, Dan. 3. Who were to be cast in the fiery furnace, this is support enough, Our God whom we serve (say they) is able to deliver us, etc. and Therefore when we Are in straits,
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for with him is mercy, and it should content and quiet our hearts, to take lodging in his compassion, till he let the world see, that with him also is plenteous redemption in the effects of it.
for with him is mercy, and it should content and quiet our hearts, to take lodging in his compassion, till he let the world see, that with him also is plenteous redemption in the effects of it.
It is true, generally people think they doubt not of the power of God, all their doubting is, about his goodwill, as that man, Mat. 8.2. Lord, if thou wilt, thou canst make me clean;
It is true, generally people think they doubt not of the power of God, all their doubting is, about his goodwill, as that man, Mathew 8.2. Lord, if thou wilt, thou Canst make me clean;
and therefore I beseech the people of God to study to believe, and be fixed in the faith of the Attributes of God, especially in the faith of his power in difficulties.
and Therefore I beseech the people of God to study to believe, and be fixed in the faith of the Attributes of God, especially in the faith of his power in difficulties.
and it is Israel, that ( verse 8.) He will redeem from all their iniquities ) The deliveries of the Lords people are fitly and frequently exprest, under the name of Redemption, not only their deliverance from sin,
and it is Israel, that (verse 8.) He will Redeem from all their iniquities) The deliveries of the lords people Are fitly and frequently expressed, under the name of Redemption, not only their deliverance from since,
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Now, I say, That most fitly and frequently, the deliveries of Gods people are called a Redemption on a threefold account, which I shall first propone, and then speak to.
Now, I say, That most fitly and frequently, the deliveries of God's people Are called a Redemption on a threefold account, which I shall First propone, and then speak to.
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1. As they have a relation to their spiritual Redemption by Christ. 2. As they have a relation to the troublers of Israel, his people, from whose power they are redeemed. 3. As they have relation to the issue of their troubles;
1. As they have a Relation to their spiritual Redemption by christ. 2. As they have a Relation to the troublers of Israel, his people, from whose power they Are redeemed. 3. As they have Relation to the issue of their Troubles;
and upon this account it is, that deliverances to the people of God are noticed, as evidences of his love to them in Christ, Psal. 18.19. He delivered me, saith David, because he delighted in me.
and upon this account it is, that Deliverances to the people of God Are noticed, as evidences of his love to them in christ, Psalm 18.19. He Delivered me, Says David, Because he delighted in me.
and hence all that the Lords people get, and their deliveries among the rest, are gifts bestowed on them with Christ, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things;
and hence all that the lords people get, and their deliveries among the rest, Are Gifts bestowed on them with christ, Rom. 8.32. He that spared not his own Son, but Delivered him up for us all, how shall he not with him also freely give us all things;
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When Christ is diverting his Disciples from careful anxiety, Mat. 6.33. He bids them seek the Kingdom of God first, and all other things shall be added to them. And 1 Tim. 4.8.
When christ is diverting his Disciples from careful anxiety, Mathew 6.33. He bids them seek the Kingdom of God First, and all other things shall be added to them. And 1 Tim. 4.8.
But that which I press here, is, that every lot that folk have, they would see how they hold it, by what Title and Right, thou that gets the mercy of prosperity,
But that which I press Here, is, that every lot that folk have, they would see how they hold it, by what Title and Right, thou that gets the mercy of Prosperity,
or a delivery out of trouble, if thou be not interested in Christ, and a Student of holiness, it's but as a Bone cast at a Dog for thy portion, as it is Psal. 17.4.
or a delivery out of trouble, if thou be not interested in christ, and a Student of holiness, it's but as a Bone cast At a Dog for thy portion, as it is Psalm 17.4.
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it may be thy share in the things in time is little, thy troubles many, thy breathing times betwixt troubles short, thy comfort mixt with what is bitter and sad;
it may be thy share in the things in time is little, thy Troubles many, thy breathing times betwixt Troubles short, thy Comfort mixed with what is bitter and sad;
and to me, and will give me a Crown one day, hath given me these? This might be rich and sweet Sauce to a sober Diet, excellent Furniture to a poor House, to learn to look on these as the result of the great Bargain.
and to me, and will give me a Crown one day, hath given me these? This might be rich and sweet Sauce to a Sobrium Diet, excellent Furniture to a poor House, to Learn to look on these as the result of the great Bargain.
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when Israel is invited to hope in God, if misery and ill-deserving retard their obedience to that command, they are told here, that with the Lord there is mercy.
when Israel is invited to hope in God, if misery and Ill-deserving retard their Obedience to that command, they Are told Here, that with the Lord there is mercy.
If they look on themselves as lawful Captives, and none have a right to offer to rescue or ransome them, they are told here, that with the Lord there is redemption, a Soveraign Authority, Right and Power, to step in when he will, and vindicate them into freedom:
If they look on themselves as lawful Captives, and none have a right to offer to rescue or ransom them, they Are told Here, that with the Lord there is redemption, a Sovereign authority, Right and Power, to step in when he will, and vindicate them into freedom:
If they look upon it as hard and impossible ever to get out of the bonds they are under, with him is plenteous redemption, as the Psalmist sings, Psal. 146.7. To loose the Prisoners, and open the prison doors, and set them at liberty.
If they look upon it as hard and impossible ever to get out of the bonds they Are under, with him is plenteous redemption, as the Psalmist sings, Psalm 146.7. To lose the Prisoners, and open the prison doors, and Set them At liberty.
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not by paying a price for them, for that is already payed to Justice, for doing away the controversie that God the principal Creditor had with them, who therefore put them in Bonds, and under Arrest;
not by paying a price for them, for that is already paid to justice, for doing away the controversy that God the principal Creditor had with them, who Therefore put them in Bonds, and under Arrest;
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And Isai. 49.24, 25, 26. when they accounted the people of God their prey, and lawful captives, the Lord not only tells them, that the captives of the mighty shall be taken away,
And Isaiah 49.24, 25, 26. when they accounted the people of God their prey, and lawful captives, the Lord not only tells them, that the captives of the mighty shall be taken away,
So God's delivering of a people, brings freedom and enlargement, a breaking of Bonds, an opening of Prison doors, a vindicating of them from bondage and slavery.
So God's delivering of a people, brings freedom and enlargement, a breaking of Bonds, an opening of Prison doors, a vindicating of them from bondage and slavery.
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Hence the delivery of the saints is metaphorically expressed, by setting of them at large, or in a large place, Psal. 18.19. The Psalmist was hampered before, when he was in trouble, but he got enlargement and skiproom by God's delivering of him; So Psal. 31.8. David sayes, Thou hast not shut me up into the hand of the Enemy, thou hast set my feet in a large place, or room;
Hence the delivery of the Saints is metaphorically expressed, by setting of them At large, or in a large place, Psalm 18.19. The Psalmist was hampered before, when he was in trouble, but he god enlargement and skiproom by God's delivering of him; So Psalm 31.8. David Says, Thou hast not shut me up into the hand of the Enemy, thou hast Set my feet in a large place, or room;
had I been amongst my enemies, they had hemm'd me in; but God in delivering me, gives me elbow-room; and, Psal. 118.5. I called on the Lord in distress, the Lord answered me, and set me in a large place;
had I been among my enemies, they had hemmed me in; but God in delivering me, gives me elbow-room; and, Psalm 118.5. I called on the Lord in distress, the Lord answered me, and Set me in a large place;
by enlargement and freedom he delivered me; So Job 36.16. Where Elihu is giving Job an account what he might have expected, had he improved God's corrections aright.
by enlargement and freedom he Delivered me; So Job 36.16. Where Elihu is giving Job an account what he might have expected, had he improved God's corrections aright.
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but had thou hearkned to the instructions communicat to thee by the Rod, God should have brought thee out of that strait into a broad place, where there is no straitness;
but had thou hearkened to the instructions communicate to thee by the Rod, God should have brought thee out of that strait into a broad place, where there is no straitness;
And from this I would have you reflecting on two or three words, 1. It imports, that when the people of God are in trouble, unredeemed, they should be in straits,
And from this I would have you reflecting on two or three words, 1. It imports, that when the people of God Are in trouble, unredeemed, they should be in straits,
and as under pressures, sensible of their affliction, their bonds should press them; Therefore in that fore-cited place, Job 36.8. Affliction is called bonds, or fetters and cords, and Job, when he is viewing God's dealing with him, says, Chap. 13.27. Thou puttest my feet also in the stocks;
and as under pressures, sensible of their affliction, their bonds should press them; Therefore in that forecited place, Job 36.8. Affliction is called bonds, or fetters and cords, and Job, when he is viewing God's dealing with him, Says, Chap. 13.27. Thou puttest my feet also in the stocks;
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and to make folk sensible, and to be taking too much elbow room, when folks are under an arrest of Providence, it is no good evidence, that he will give enlargement, Job 35.15. Hypocrites in heart heap up wrath, they cry not when he binds them;
and to make folk sensible, and to be taking too much elbow room, when folks Are under an arrest of Providence, it is no good evidence, that he will give enlargement, Job 35.15. Hypocrites in heart heap up wrath, they cry not when he binds them;
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when folks are straitned, they would feel it, and especially they should find their straitning, that they may cry to God when he binds them, Psal. 107.12. He brought down their hearts with labour;
when folks Are straitened, they would feel it, and especially they should find their straightening, that they may cry to God when he binds them, Psalm 107.12. He brought down their hearts with labour;
when folks are so hampered, that they cannot stir their feet, when they are so straitned that they wot not what hand to turn them to, it is, That they may cry to God, and he may save them.
when folks Are so hampered, that they cannot stir their feet, when they Are so straitened that they wot not what hand to turn them to, it is, That they may cry to God, and he may save them.
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O let fruitless improvers of pressures, ponder at large Job 36.8. to 18. Where when Elihu has told the benefit of well improved pressures, and the hazard of ill improved pressures, he tells Job verse 16. Even so would he have removed thee out of the strait into a broad place;
Oh let fruitless improvers of pressures, ponder At large Job 36.8. to 18. Where when Elihu has told the benefit of well improved pressures, and the hazard of ill improved pressures, he tells Job verse 16. Even so would he have removed thee out of the strait into a broad place;
O that thou hadst hearkened to my commandment, then had thy peace been as a river, &c. It must be otherwayes with pressed saints, than it is with others.
Oh that thou Hadst harkened to my Commandment, then had thy peace been as a river, etc. It must be otherways with pressed Saints, than it is with Others.
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And it's marked by Nehemiah and others, when God had brought Israel into the land of Canaan, and gave them abundance of good things, they delighted themselves in his great goodness, Neh. 9.25.
And it's marked by Nehemiah and Others, when God had brought Israel into the land of Canaan, and gave them abundance of good things, they delighted themselves in his great Goodness, Neh 9.25.
I shall not stand to discuss the shifts and pretexts, that folks make use of in their byasses, in setting no value on Redemptions bestowed on them, many a time their own spirit is a spirit of bondage,
I shall not stand to discuss the shifts and pretexts, that folks make use of in their Byasses, in setting no valve on Redemptions bestowed on them, many a time their own Spirit is a Spirit of bondage,
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Sometime they pretend the smalness of the mercy, to undervalue it, when they rather proclaim the want of humility in themselves. The humbled Church, Lam. 3.22. Under many pressures sees, That it is of the Lords mercies that we are not consumed;
Sometime they pretend the smallness of the mercy, to undervalue it, when they rather proclaim the want of humility in themselves. The humbled Church, Lam. 3.22. Under many pressures sees, That it is of the lords Mercies that we Are not consumed;
and when they are content to pick up their mercies amongst the crouds of their crosses, that these shall not tempt them, not to be comforted in the meanest mercy;
and when they Are content to pick up their Mercies among the crouds of their Crosses, that these shall not tempt them, not to be comforted in the Meanest mercy;
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Ye heard the last day when I was speaking of the mercy of God, That God is full of compassion, and plenteous in mercy, Psal. 86.5, 15. That he has manifold mercies. Neh. 9.19. and that he is abundant in goodness, Exod. 34.6. Here He is plenteous in redemption, and this hath relation to these two.
You herd the last day when I was speaking of the mercy of God, That God is full of compassion, and plenteous in mercy, Psalm 86.5, 15. That he has manifold Mercies. Neh 9.19. and that he is abundant in Goodness, Exod 34.6. Here He is plenteous in redemption, and this hath Relation to these two.
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For the first, The variety of pressures wherewith saints may be assaulted, There is somewhat, 1. Supposed here, That not only the Israel of God may have pressures,
For the First, The variety of pressures wherewith Saints may be assaulted, There is somewhat, 1. Supposed Here, That not only the Israel of God may have pressures,
but a variety, a great many of them; Hence Eliphaz, Job 5.19. Supposing Job a penitent, says, God should deliver him in six troubles and in seven, a number of perfection, 2 Cor. 4.8. The Apostle says, we are troubled on every side, and Ch. 6.7. He tells, There is need of the armour of righteousness, both on the right and left hand;
but a variety, a great many of them; Hence Eliphaz, Job 5.19. Supposing Job a penitent, Says, God should deliver him in six Troubles and in seven, a number of perfection, 2 Cor. 4.8. The Apostle Says, we Are troubled on every side, and Christ 6.7. He tells, There is need of the armour of righteousness, both on the right and left hand;
there is no hand we can turn us to, would he say, but there is need of armour, Chap. 7.5. Troubled on every side, without are fightings, and within were fears;
there is no hand we can turn us to, would he say, but there is need of armour, Chap. 7.5. Troubled on every side, without Are fightings, and within were fears;
1. Hence from this, that variety of pressures are the lot of the people of God, it doth on the one hand point out, that they are ill to tame, ill to hold,
1. Hence from this, that variety of pressures Are the lot of the people of God, it does on the one hand point out, that they Are ill to tame, ill to hold,
for that is to break your back, but see how tolerable ye can make them, without sinning against God, that ye may dwell beside your cross, with silence and submission, who wots,
for that is to break your back, but see how tolerable you can make them, without sinning against God, that you may dwell beside your cross, with silence and submission, who wots,
When thou sits down, and cannot tell all thy pressures, and are like a weak patient, who when his wounds are opened up, swerfs, thy heart grows sick and thou faints.
When thou sits down, and cannot tell all thy pressures, and Are like a weak patient, who when his wounds Are opened up, swerfs, thy heart grows sick and thou faints.
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Thou cannot be straitned in God, though through the narrowness of thy confidence, thou may be straitned in thy own bowels, for with him is plenteous redemption;
Thou cannot be straitened in God, though through the narrowness of thy confidence, thou may be straitened in thy own bowels, for with him is plenteous redemption;
Think upon this, ye that have to do with it, ye that in your pressures are left on God alone, bring up a good report on him, cry not up your wants above his furniture;
Think upon this, you that have to do with it, you that in your pressures Are left on God alone, bring up a good report on him, cry not up your Wants above his furniture;
and they have wearied thee, then how can thou contend with horses? If thy few pressures have laid thee by, What wilt thou do with more and greater? If in the land of peace, wherein thou trusted, they have wearied thee, (I shall not say thou wilt have that atheistical word, What ca• God do?) But what wilt thou do,
and they have wearied thee, then how can thou contend with Horses? If thy few pressures have laid thee by, What wilt thou do with more and greater? If in the land of peace, wherein thou trusted, they have wearied thee, (I shall not say thou wilt have that atheistical word, What ca• God do?) But what wilt thou do,
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for the good of his people, and what wonder when over and above all particular Promises, he hath given himself away to be their God, hath made infinitness their portion.
for the good of his people, and what wonder when over and above all particular Promises, he hath given himself away to be their God, hath made infiniteness their portion.
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when the Lord delivers his people, he sets them at freedom and liberty, he sets their feet in a large place, as it is, Psal. 18.19. I came also to speak of the plenteousness of this Redemption;
when the Lord delivers his people, he sets them At freedom and liberty, he sets their feet in a large place, as it is, Psalm 18.19. I Come also to speak of the plenteousness of this Redemption;
and (as I shewed) it is called plenteous redemption on a double account. 1. In relation to the great plenty and variety of pressures, wherewith the people of God may be assaulted on the right and on the left hand, with fightings without, and fears within;
and (as I showed) it is called plenteous redemption on a double account. 1. In Relation to the great plenty and variety of pressures, wherewith the people of God may be assaulted on the right and on the left hand, with fightings without, and fears within;
but in reference to all these, he hath plenteous redemption, to deliver from six troubles and from seven, to put on the armour of righteousness when they are assaulted on the right hand and on the left,
but in Referente to all these, he hath plenteous redemption, to deliver from six Troubles and from seven, to put on the armour of righteousness when they Are assaulted on the right hand and on the left,
when they are troubled on every side, to keep them from being distressed; When perplexed, to keep them from despair, &c. 2 Cor. 4.8. Of this I have spoken, and shall not repeat.
when they Are troubled on every side, to keep them from being distressed; When perplexed, to keep them from despair, etc. 2 Cor. 4.8. Of this I have spoken, and shall not repeat.
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It remains in the 2d place, That I speak to this plenteous Redemption, as it relates to the frequent relapses of the people of God into bondage through their folly,
It remains in the 2d place, That I speak to this plenteous Redemption, as it relates to the frequent relapses of the people of God into bondage through their folly,
after the Lord hath brought them out of former pressures, they betray themselves, and bring themselves under new pressures, they fall in new provocations, that bring them in new difficulties, which puts them again and again to look up to redemption in God.
After the Lord hath brought them out of former pressures, they betray themselves, and bring themselves under new pressures, they fallen in new provocations, that bring them in new difficulties, which puts them again and again to look up to redemption in God.
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And if ye will consider the History deduced, Jud. 2.16. to 20. It is marked when they had provocked the Lord, to put them in bondage, that he raised up Judges, which delivered them out of the hand of these that spoiled them;
And if you will Consider the History deduced, Jud. 2.16. to 20. It is marked when they had provoked the Lord, to put them in bondage, that he raised up Judges, which Delivered them out of the hand of these that spoiled them;
but they would not hearken to their Judges, but went a whoring after other gods, and when for that they were brought in bondage, the Lord raised them up Judges,
but they would not harken to their Judges, but went a whoring After other God's, and when for that they were brought in bondage, the Lord raised them up Judges,
And Jud. 10.10, to 13. The Lord layes it home to them, when they came and complained to him by reason of the bondage they were under by the Ammonites, I delivered you (sayes he) from the Egyptians, Amorites, the children of Ammon,
And Jud. 10.10, to 13. The Lord lays it home to them, when they Come and complained to him by reason of the bondage they were under by the Ammonites, I Delivered you (Says he) from the egyptians, amorites, the children of Ammon,
Defection, declining, and departing from God, is the sinful byass of our hearts, when ever we are right, that motion is preternatural, or rather supernatural;
Defection, declining, and departing from God, is the sinful bias of our hearts, when ever we Are right, that motion is preternatural, or rather supernatural;
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many when they are low, are ready to assoil themselves, as to the neglect of duty, they are under this or that, which if they were freed of, they would do well, that is but a cheat.
many when they Are low, Are ready to assoil themselves, as to the neglect of duty, they Are under this or that, which if they were freed of, they would do well, that is but a cheat.
Mens tempers are such, that give them their will in outward conditions, they would not do better till God mend their Dispositions, thou will say, thou art under want,
Men's tempers Are such, that give them their will in outward conditions, they would not do better till God mend their Dispositions, thou will say, thou art under want,
they that have gotten a redemption wherewith they are affected, if they be not on their guard, they may put themselves in a condition, wherein they may need a new proof of plenteous Redemption.
they that have got a redemption wherewith they Are affected, if they be not on their guard, they may put themselves in a condition, wherein they may need a new proof of plenteous Redemption.
It needs a peculiar promise, That with God is plenteous redemption to them that are sensible of it, it is no light matter (let folk think of it what they will) to sell themselves for nought.
It needs a peculiar promise, That with God is plenteous redemption to them that Are sensible of it, it is no Light matter (let folk think of it what they will) to fell themselves for nought.
after that he had appeared to him twice, 1 Kin. 11.9. That after God had manifested himself to him, he ran away from him, and Ezra 9.13. Ye will see how that godly and reader man, looks on such a practise as this;
After that he had appeared to him twice, 1 Kin. 11.9. That After God had manifested himself to him, he ran away from him, and Ezra 9.13. You will see how that godly and reader man, looks on such a practice as this;
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After all this is come upon us, for our evil deeds, and for our great trespasses seing thou our God has punisht us less tha• our iniquities deserve ▪ and has given us such deliverance as this, should we again break by commandment,
After all this is come upon us, for our evil Deeds, and for our great Trespasses sing thou our God has punished us less tha• our iniquities deserve ▪ and has given us such deliverance as this, should we again break by Commandment,
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if we consider partly, that the Lord delivers his people out of trouble on these very terms, that they should not turn again to folly, Psal. 85.8. The Lord will speak peace to his people and saints, but let them not turn again to folly; And, Jer. 3.19.
if we Consider partly, that the Lord delivers his people out of trouble on these very terms, that they should not turn again to folly, Psalm 85.8. The Lord will speak peace to his people and Saints, but let them not turn again to folly; And, Jer. 3.19.
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When a great objection is moved, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the host of nations? he answers thus, Thou shalt call me, my father,
When a great objection is moved, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the host of Nations? he answers thus, Thou shalt call me, my father,
And further it is sad, if we consider, that God's giving particular Redemption to his people, is accompanied with engagements on our part, with our own consent to do our duty, Jer. 2.20. When of old time I had broken thy yoke, and burst thy bonds, thou saidst, I will not transgress;
And further it is sad, if we Consider, that God's giving particular Redemption to his people, is accompanied with engagements on our part, with our own consent to do our duty, Jer. 2.20. When of old time I had broken thy yoke, and burst thy bonds, thou Said, I will not transgress;
and relapse in these sins, that hath bred them so much bitterness, who after they have met God in their teeth, hedging up their way with thorns, that they should not find their loves,
and relapse in these Sins, that hath bred them so much bitterness, who After they have met God in their teeth, hedging up their Way with thorns, that they should not find their loves,
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whether they be privat or publick relapses, lest God be provocked to make it apparent, that he looks not lightly on them, lest (as it is Amos 7 7.) after the grashoppers,
whither they be private or public relapses, lest God be provoked to make it apparent, that he looks not lightly on them, lest (as it is Amos 7 7.) After the grasshoppers,
yet when they insist, and will not quite him, it's added, v. 16. that his soul was grieved for the misery of Israel; their misery pleaded with him to have compassion on them, and deliver them.
yet when they insist, and will not quite him, it's added, v. 16. that his soul was grieved for the misery of Israel; their misery pleaded with him to have compassion on them, and deliver them.
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and relative to this is that invitation, Jer. 3.1. Thou hast played the harlot with many lovers, (not at once, but successively, and in the intervals, between deliveries) yet return again to me, saith the Lord.
and relative to this is that invitation, Jer. 3.1. Thou hast played the harlot with many lovers, (not At once, but successively, and in the intervals, between deliveries) yet return again to me, Says the Lord.
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and of the hazard of relapses, and cannot tell what to make of them, or what will be the latter end of their running back & back again into bondage after deliveries, they may encourage themselves from this, that with the Lord our God there is plenteous redemption.
and of the hazard of relapses, and cannot tell what to make of them, or what will be the latter end of their running back & back again into bondage After deliveries, they may encourage themselves from this, that with the Lord our God there is plenteous redemption.
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but I think sounds like a promise, Ezek 7.16. They that escape of them, shall escape on the mountains, and shall be like doves of the valleys, all of them mourning every one for his iniquity.
but I think sounds like a promise, Ezekiel 7.16. They that escape of them, shall escape on the Mountains, and shall be like Dove of the valleys, all of them mourning every one for his iniquity.
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and that from your frequent relapsing in it, that after we have felt the bitterness of our folly, we have turned again to it, that we have given up to walk with God,
and that from your frequent relapsing in it, that After we have felt the bitterness of our folly, we have turned again to it, that we have given up to walk with God,
O! take a look of the dreadful aggravations that relapsing in bondage hath with it. 3. As the result of all this, I would recommend to you to be in Gods reverence, in reference to that which I spoke the last day,
OH! take a look of the dreadful aggravations that relapsing in bondage hath with it. 3. As the result of all this, I would recommend to you to be in God's Reverence, in Referente to that which I spoke the last day,
even his prerogative-royal, in free grace, for any redemption that we can expect. I told you of Gods rejecting carnal confidences, that folk shall not prosper in them,
even his prerogative-royal, in free grace, for any redemption that we can expect. I told you of God's rejecting carnal confidences, that folk shall not prosper in them,
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and nothing looks with a more dreadful aspect to right discernets, than to see the temper of the Jews among us, who ( Jer. 12.4. when the Land is mourning) say, he shall not see our last end. And Chap 2.8. The vessels of the Lords house shall come back again:
and nothing looks with a more dreadful aspect to right discernets, than to see the temper of the jews among us, who (Jer. 12.4. when the Land is mourning) say, he shall not see our last end. And Chap 2.8. The vessels of the lords house shall come back again:
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Were we in that humble posture, it would speak more ground of hope, than all our carnal confidences, which are made Pillows to sleep on in our security.
Were we in that humble posture, it would speak more ground of hope, than all our carnal confidences, which Are made Pillows to sleep on in our security.
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If he have mercy to compassionat them in their misery, and if he have authority and power to vindicate them from bondage, it shall be seen in their actual deliverance.
If he have mercy to compassionate them in their misery, and if he have Authority and power to vindicate them from bondage, it shall be seen in their actual deliverance.
It's spoken of as a thing done, and on this account David in his Prayer promises himself a good day, Psal. 35.9. My soul shall be joyful in the Lord, it shall rejoice in his salvation;
It's spoken of as a thing done, and on this account David in his Prayer promises himself a good day, Psalm 35.9. My soul shall be joyful in the Lord, it shall rejoice in his salvation;
and will be favourable no more, his mercy is clean gone, &c. When temptation says, what means this and that in my case? If all this mercy and redemption be with God, (and thou may then have a hard steek of work to keep up a good report of him,
and will be favourable no more, his mercy is clean gone, etc. When temptation Says, what means this and that in my case? If all this mercy and redemption be with God, (and thou may then have a hard steek of work to keep up a good report of him,
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when actual redemption shall take all these off thy hand, and thou shalt not have it to say only, That with God is redemption, in opposition to thy troubles,
when actual redemption shall take all these off thy hand, and thou shalt not have it to say only, That with God is redemption, in opposition to thy Troubles,
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I Am now, ye see, towards the close of this Psalm, which hath detained me so long, upon the account of the riches and universal usefulness of the matter therein contained:
I Am now, you see, towards the close of this Psalm, which hath detained me so long, upon the account of the riches and universal usefulness of the matter therein contained:
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and under the sense of bondage, needing plenteous redemption, and in particular, under the sense of the bondage of sin, putting them in need to be redeemed from all their iniquities;
and under the sense of bondage, needing plenteous redemption, and in particular, under the sense of the bondage of since, putting them in need to be redeemed from all their iniquities;
You may remember, that I told you, there be two words further to be gathered from this 8. v. One is, that what is in or with God, it shall be put forth for the behove of his people,
You may Remember, that I told you, there be two words further to be gathered from this 8. v. One is, that what is in or with God, it shall be put forth for the behove of his people,
as they have need, he shall redeem Israel; and another is, That it's in particular Israels great mercy, that God shall be a Redeemer to him from all his iniquities,
as they have need, he shall Redeem Israel; and Another is, That it's in particular Israel's great mercy, that God shall be a Redeemer to him from all his iniquities,
I left at a general word of Use from this, That we should not take it ill, to be kept at a task of bringing up a good report on God against all prejudices,
I left At a general word of Use from this, That we should not take it ill, to be kept At a task of bringing up a good report on God against all prejudices,
for the time is coming (which the Lord will hasten in his time) that he will leave us little to say to his commendation, his own performances will say so much,
for the time is coming (which the Lord will hasten in his time) that he will leave us little to say to his commendation, his own performances will say so much,
The first direction is this, That ye would study to be well acquaint with the Word, to be well acquaint with what God hath declared is in him for his people.
The First direction is this, That you would study to be well acquaint with the Word, to be well acquaint with what God hath declared is in him for his people.
and that is the hazard of mistaking and over-reaching, when folks lusts and carnal expectations would make a light and ground of expectation to themselves,
and that is the hazard of mistaking and overreaching, when folks Lustiest and carnal Expectations would make a Light and ground of expectation to themselves,
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when they look for what God hath not promised, or hath not absolutely promised, or not always, these are dangerous, we had need to have our expectations well bottomed,
when they look for what God hath not promised, or hath not absolutely promised, or not always, these Are dangerous, we had need to have our Expectations well bottomed,
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a crush in a carnal expectation may make us look on the Bible as a poor Cordial in difficulties, we would therefore guard against both ignorance, and mistaking, or over-reaching.
a crush in a carnal expectation may make us look on the bible as a poor Cordial in difficulties, we would Therefore guard against both ignorance, and mistaking, or overreaching.
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A 2d Direction is, That when ye have found any thing in the Bible that is useful for you, your first work would be, to prize the certainty of what is contained there.
A 2d Direction is, That when you have found any thing in the bible that is useful for you, your First work would be, to prize the certainty of what is contained there.
and prized it as of infallible verity and certainty, then put to your Faith to it, that he shall redeem Israel from all his iniquity, for he hath said it.
and prized it as of infallible verity and certainty, then put to your Faith to it, that he shall Redeem Israel from all his iniquity, for he hath said it.
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I cannot give you this Direction more succinctly, than the Lord gives it to Habakkuk, who when he had prayed against the Caldeans, Chap. 1. he is bidden, Chap. 2.2, to write the vision, and make it plain upon tables, speak it out, conceal it not, that he that runs may read it.
I cannot give you this Direction more succinctly, than the Lord gives it to Habakkuk, who when he had prayed against the Chaldaeans, Chap. 1. he is bidden, Chap. 2.2, to write the vision, and make it plain upon tables, speak it out, conceal it not, that he that runs may read it.
but no work is so eminent and accceptable to God: So it is said of Abraham, Rom. 4.20. He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. And Joh. 20.28.
but no work is so eminent and acceptable to God: So it is said of Abraham, Rom. 4.20. He staggered not At the promise of God through unbelief, but was strong in faith, giving glory to God. And John 20.28.
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Thomas, ye might have been more acceptably imployed in giving me credite, although ye had not gotten sensible satisfaction. 2. Another word is, that distrust is the in-let to all folks miscarriages in a stormy time;
Thomas, you might have been more acceptably employed in giving me credit, although you had not got sensible satisfaction. 2. another word is, that distrust is the inlet to all folks miscarriages in a stormy time;
a man is even as tint as if he were in the Sea bottom, as to any acceptable acquitting of himself to God in his work, before his promise be accomplish'd.
a man is even as tint as if he were in the Sea bottom, as to any acceptable acquitting of himself to God in his work, before his promise be accomplished.
When ever he is over-power'd with unbelief, then he is ready to say, There is no hope, we will walk every one in the imagination of his own heart. Ponder that word.
When ever he is overpowered with unbelief, then he is ready to say, There is no hope, we will walk every one in the imagination of his own heart. Ponder that word.
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And a 3d word concerning this exercise of Faith (and I shall add no more) is, that it says not a little to the granting or denying of a delivery, to the hastning,
And a 3d word Concerning this exercise of Faith (and I shall add no more) is, that it Says not a little to the granting or denying of a delivery, to the hastening,
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Then blessed believing hastens the performance of the promise, Luk. 1.45. Blessed is she that believed, for there shall be a performance of these things which was told her from the Lord.
Then blessed believing hastens the performance of the promise, Luk. 1.45. Blessed is she that believed, for there shall be a performance of these things which was told her from the Lord.
who when Elisha Prophesied of incredible plenty in Samaria, said, If the Lord would make windows in heaven, might this thing be? It shall be, saith the Prophet,
who when Elisha Prophesied of incredible plenty in Samaria, said, If the Lord would make windows in heaven, might this thing be? It shall be, Says the Prophet,
And on the other hand, ponder that comfortable Song that believers sing, Isai. 25.9. Lo, this is our God, we have waited for him, and he will save us:
And on the other hand, ponder that comfortable Song that believers sing, Isaiah 25.9. Lo, this is our God, we have waited for him, and he will save us:
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so soon as he went out of our sight, we tint all hope, we knew not what it was to wait for him, who hid his face from the house of Jacob; we knew not what it was to bear his indignation, till he should arise and plead our cause,
so soon as he went out of our sighed, we tint all hope, we knew not what it was to wait for him, who hid his face from the house of Jacob; we knew not what it was to bear his Indignation, till he should arise and plead our cause,
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& here, without offering to encroach upon the depth of the wisdom & knowledge of God, in his Providence, the people of God have somewhat to look to without & about them,
& Here, without offering to encroach upon the depth of the Wisdom & knowledge of God, in his Providence, the people of God have somewhat to look to without & about them,
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But to come nearer, What have Believers to look to in the world without them? Take it in that word, which the Lord has to Abraham, when he is making the Covenant with him, Gen. 15.16.
But to come nearer, What have Believers to look to in the world without them? Take it in that word, which the Lord has to Abraham, when he is making the Covenant with him, Gen. 15.16.
And therefore it would not stumble folk to see wicked men for born, but if it were rightly looked on, every days forbearance would be an argument of pity;
And Therefore it would not Stumble folk to see wicked men for born, but if it were rightly looked on, every days forbearance would be an argument of pity;
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When the Lord hath performed his whole work upon mount Zion and Jerusalem, he will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks;
When the Lord hath performed his Whole work upon mount Zion and Jerusalem, he will Punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks;
Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols? What nation hath been delivered out of my hand, that the God of Israel should deliver Jerusalem out of my hand.
Shall I not, as I have done unto Samaria and her Idols, so do to Jerusalem and her Idols? What Nation hath been Delivered out of my hand, that the God of Israel should deliver Jerusalem out of my hand.
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One would think now, were he a God in Heaven, he would sit no more vvith a blasphemous atheist, he vvill suffer him no more to blaspheme and reproach vvith an high contempt of him and his authority, he vvill novv be knovvn by the judgment which he shall execute:
One would think now, were he a God in Heaven, he would fit no more with a blasphemous atheist, he will suffer him no more to Blaspheme and reproach with an high contempt of him and his Authority, he will now be known by the judgement which he shall execute:
but at leisure, he will make himself knovvn, but not till he have done his vvhole vvork on Mount Sion and on Jerusalem, for all the haste, his work on Mount Zion and on Jerusalem, is the greatest haste, he will let the Assyrian blaspheme on,
but At leisure, he will make himself known, but not till he have done his Whole work on Mount Sion and on Jerusalem, for all the haste, his work on Mount Zion and on Jerusalem, is the greatest haste, he will let the assyrian Blaspheme on,
The first is that, Deut. 8.15, 16. Wherein the Lord tells, he led his people through a great and terrible wilderness, wherein were fiery serpents,
The First is that, Deuteronomy 8.15, 16. Wherein the Lord tells, he led his people through a great and terrible Wilderness, wherein were fiery Serpents,
and discouragement without pains, but humbling must be the product of Prayer and pains; they are not humbled, says the Lord, even to this day, Jer. 44.10. Every broken body is not an humbled body;
and discouragement without pains, but humbling must be the product of Prayer and pains; they Are not humbled, Says the Lord, even to this day, Jer. 44.10. Every broken body is not an humbled body;
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proving will often bring butt, that which ye thought was not ther benn (as ye use to speak) passion, pride, fretting, haste, a legion of foul evils;
proving will often bring butt, that which you Thought was not there benn (as you use to speak) passion, pride, fretting, haste, a legion of foul evils;
know then and see, that it is an evil thing and bitter, that thou hast forsaken the Lord, &c. This is it I was on in the morning, Repentance, Repentance, O! how abasing is it,
know then and see, that it is an evil thing and bitter, that thou hast forsaken the Lord, etc. This is it I was on in the morning, Repentance, Repentance, OH! how abasing is it,
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There are many, vvho for all the times and exercises have past over them, have had some dreilling and skirmishes for Faith, vvhich are presently discust;
There Are many, who for all the times and exercises have passed over them, have had Some dreilling and Skirmishes for Faith, which Are presently discussed;
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but patiently wait on God, is about that. And a fifth vvord I recommend to you, is that spoken of David, Acts 13.36. It is said, After he had served his own generation by the will of God, he fell on sleep;
but patiently wait on God, is about that. And a fifth word I recommend to you, is that spoken of David, Acts 13.36. It is said, After he had served his own generation by the will of God, he fell on sleep;
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vvhen the people of God are put to fend by Faith amongst the Promises, till performance come, O! what thoughts of heart will they have, were they thus and thus employed,
when the people of God Are put to fend by Faith among the Promises, till performance come, OH! what thoughts of heart will they have, were they thus and thus employed,
I Am now drawing towards a close of this Psalm, upon which I have insisted so long, upon the account of the constant and universal usefulness of the subject matter therein contianed.
I Am now drawing towards a close of this Psalm, upon which I have insisted so long, upon the account of the constant and universal usefulness of the Subject matter therein contianed.
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From the Arguments encouraging Israel to hope in God, which is the Exhortation in the 7 verse, from these Arguments, I say, to press and invite to hope in God, I have been marking somewhat that is supposed, that is the case of God's Israel, who are invited to hope,
From the Arguments encouraging Israel to hope in God, which is the Exhortation in the 7 verse, from these Arguments, I say, to press and invite to hope in God, I have been marking somewhat that is supposed, that is the case of God's Israel, who Are invited to hope,
for if he have mercy, he shall compassionat them in their misery, if plenteous redemption be with him, He shall redeem Israel from all their iniquities;
for if he have mercy, he shall compassionate them in their misery, if plenteous redemption be with him, He shall Redeem Israel from all their iniquities;
Now there remains a 4th Observation to be spoken to, That it is the great and peculiar ground of hope and encouragement to God's Israel, that he will redeem them from all their iniquities, which is the very words of the Text, He shall redeem Israel from all his iniquities;
Now there remains a 4th Observation to be spoken to, That it is the great and peculiar ground of hope and encouragement to God's Israel, that he will Redeem them from all their iniquities, which is the very words of the Text, He shall Redeem Israel from all his iniquities;
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for though Israel have sinned, and though their sins here be called iniquities, and though there be an all of these iniquities, notwithstanding all that, the Spirit of God makes it here evident, Israel may hope in God,
for though Israel have sinned, and though their Sins Here be called iniquities, and though there be an all of these iniquities, notwithstanding all that, the Spirit of God makes it Here evident, Israel may hope in God,
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By the Covenant of Works, iniquity getting once place, all hope is forefault, that bargain being once broken, it is everlastingly, and irrecoverably broken:
By the Covenant of Works, iniquity getting once place, all hope is forefault, that bargain being once broken, it is everlastingly, and irrecoverably broken:
That Verse 21. There is a righteousness of God without the Law manifested, being witnessed by the Law and the Prophets, that affords ground of hope, that when Israel hath trespassed against God, Yet now there is hope in Israel concerning this thing, Ezra 10.2. In a word, these are no small part of the glad news of the Gospel, That there is any trysting betwixt God and sinful man, That every step in guilt, is not a step into utter despair, That man upon every failing, has not done everlastingly with any ground of hope to the sight of God's face in favour.
That Verse 21. There is a righteousness of God without the Law manifested, being witnessed by the Law and the prophets, that affords ground of hope, that when Israel hath trespassed against God, Yet now there is hope in Israel Concerning this thing, Ezra 10.2. In a word, these Are no small part of the glad news of the Gospel, That there is any trysting betwixt God and sinful man, That every step in guilt, is not a step into utter despair, That man upon every failing, has not done everlastingly with any ground of hope to the sighed of God's face in favour.
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Now redemption from both these is the work of God by Christ, He redeems from the guilt of sin, by the price and merit of his death, by that infinite, compleat and sufficient ransom which he hath payed to Justice, to appease the wrath of God,
Now redemption from both these is the work of God by christ, He redeems from the guilt of since, by the price and merit of his death, by that infinite, complete and sufficient ransom which he hath paid to justice, to appease the wrath of God,
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and to restore the guilty sinner to favour with him, and he redeems from the dominion, power and tyranny of sin, by the power and vertue of his death;
and to restore the guilty sinner to favour with him, and he redeems from the dominion, power and tyranny of since, by the power and virtue of his death;
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and to this may be applyed, that of Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works;
and to this may be applied, that of Tit. 2.14. He gave himself for us, that he might Redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works;
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I shall not need here to obviat the Socinians cavillations, who from this phrase of redeeming from iniquity, would obscure the truth of the satisfaction of Christ,
I shall not need Here to obviate the socinians cavillations, who from this phrase of redeeming from iniquity, would Obscure the truth of the satisfaction of christ,
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But that is but a mistake of the import of the phrase; for as it is spoken of in reference to God, it imports constantly a ransom, as Job. 33.24. Deliver him from going down to the pit, I have found a ransom; and, 1 Joh. 2.2. He is the propitiation for our sins;
But that is but a mistake of the import of the phrase; for as it is spoken of in Referente to God, it imports constantly a ransom, as Job. 33.24. Deliver him from going down to the pit, I have found a ransom; and, 1 John 2.2. He is the propitiation for our Sins;
but when it is spoken in reference to sin or Sathan, it is improperly taken, and is a redemption by force, as if a person arrested for debt in prison,
but when it is spoken in Referente to since or Sathan, it is improperly taken, and is a redemption by force, as if a person arrested for debt in prison,
3. Ye would consider the universality of this Redemption, and this is also in the Text, He shall redeem Israel from all his iniquities, holding forth the universal extent of their Redemption, which for your better understanding ye shall shortly take up under these three, 1. He redeems his people from the guilt of all their sins;
3. You would Consider the universality of this Redemption, and this is also in the Text, He shall Redeem Israel from all his iniquities, holding forth the universal extent of their Redemption, which for your better understanding you shall shortly take up under these three, 1. He redeems his people from the guilt of all their Sins;
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So he will redeem them from the guilt of all their iniquities. 2. This universal all may be understood in relation to the power of iniquity, that where he falls in on the sinner, he redeems from the bondage and slavery of all sin,
So he will Redeem them from the guilt of all their iniquities. 2. This universal all may be understood in Relation to the power of iniquity, that where he falls in on the sinner, he redeems from the bondage and slavery of all since,
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and when that work is rightly undertaken in his strength, the sinner is a slave to no iniquity, he balks none, he spares no Zoar, no Delila, no darling sin,
and when that work is rightly undertaken in his strength, the sinner is a slave to no iniquity, he balks none, he spares no Zoar, no Delilah, no darling since,
when he comes to redeem and subdue the iniquities of his people, all that is iniquity, he puts them to take it to task, to have a respect to all his commands, Psal. 119.6. And to esteem all his precepts concerning all things to be right, and to hate every false way;
when he comes to Redeem and subdue the iniquities of his people, all that is iniquity, he puts them to take it to task, to have a respect to all his commands, Psalm 119.6. And to esteem all his Precepts Concerning all things to be right, and to hate every false Way;
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And 4. Ye would consider the object of this mercy, who they are that he will redeem from all iniquity, they are his people Israel, the object of God's power and mercy in redeeming, in his being a propitiation for sin, in redeeming from the power and guilt of sin, are Israel, and they only;
And 4. You would Consider the Object of this mercy, who they Are that he will Redeem from all iniquity, they Are his people Israel, the Object of God's power and mercy in redeeming, in his being a propitiation for since, in redeeming from the power and guilt of since, Are Israel, and they only;
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So Christ the second Adam, will redeem all his seed, which is the true import of that comparison, institute betwixt the first Adam and the second, Rom. 5. and not to prove an universal redemption,
So christ the second Adam, will Redeem all his seed, which is the true import of that comparison, institute betwixt the First Adam and the second, Rom. 5. and not to prove an universal redemption,
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It is too evident, many are not redeemed by Christ, for many have not the outward means, that make offer of redemption by Christ, many never heard tell of Christ,
It is too evident, many Are not redeemed by christ, for many have not the outward means, that make offer of redemption by christ, many never herd tell of christ,
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yet not from this redemption, from all iniquity; That is the common-good of all, that's the nail fastned in the sure place, on which all the vessels of greater and smaller quantity are hung;
yet not from this redemption, from all iniquity; That is the Common good of all, that's the nail fastened in the sure place, on which all the vessels of greater and smaller quantity Are hung;
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and put a close to the Psalm, and there are four or five words of inference that I would give you from what hath been said. 1. See here what is the great concerning business, the chief Interest and exercise of the true Israel of God, It is the matter of iniquity, what to do with it,
and put a close to the Psalm, and there Are four or five words of Inference that I would give you from what hath been said. 1. See Here what is the great Concerning business, the chief Interest and exercise of the true Israel of God, It is the matter of iniquity, what to do with it,
therefore after all the former encouragements to hope in God, That with him is mercy, and with him is plenteous redemption, this comes in as the reserve, that he shall redeem Israel from all his Iniquities;
Therefore After all the former encouragements to hope in God, That with him is mercy, and with him is plenteous redemption, this comes in as the reserve, that he shall Redeem Israel from all his Iniquities;
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If we were studying to have this Text made out to us, He shall redeem Israel out of all his iniquities, we should find that of Psal. 25. Redeem Israel, O God, out of all his troubles, also made out to us;
If we were studying to have this Text made out to us, He shall Redeem Israel out of all his iniquities, we should find that of Psalm 25. redeem Israel, Oh God, out of all his Troubles, also made out to us;
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redemption from iniquity would bod well, were a good prognostick of redemption from trouble; for as ye heard from Isai. 10.12. Trouble hath a work on Mount Zion; and if ye would know what that is, see 27.9.
redemption from iniquity would bod well, were a good prognostic of redemption from trouble; for as you herd from Isaiah 10.12. Trouble hath a work on Mount Zion; and if you would know what that is, see 27.9.
when he maketh all the stones of the Altar as chalk stones, &c. Were trouble getting its work, it should have the less ado when it had gotten its errand;
when he makes all the stones of the Altar as chalk stones, etc. Were trouble getting its work, it should have the less ado when it had got its errand;
and therefore ye that are fasht and vexed folks with the Cross, tost with many troubles, shall I say to you, that ye run long on little ground, and to little purpose;
and Therefore you that Are fasht and vexed folks with the Cross, tossed with many Troubles, shall I say to you, that you run long on little ground, and to little purpose;
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but remember also, that I then told you, God strikes at the guilt and power of sin both at once, that where Christ comes with the merit of his death, he comes also with the power of his death, he lays the Axe to the root of the Tree;
but Remember also, that I then told you, God strikes At the guilt and power of since both At once, that where christ comes with the merit of his death, he comes also with the power of his death, he lays the Axe to the root of the Tree;
but where-ever God pardons sin, he sets folks to be in necks with sin, and to have the dominion and power of sin subdued, that sin reign not in their mortal bodies, they and sin will not dwell in peace in one house, they will not be taken alive captive without a scart;
but wherever God Pardons since, he sets folks to be in necks with since, and to have the dominion and power of since subdued, that since Reign not in their Mortal bodies, they and since will not dwell in peace in one house, they will not be taken alive captive without a scart;
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because it sends thee back to get sin subdued and mortified, with greater eagerness and bensil of spirit, that if the pardon of sin take not away the filthiness of sin,
Because it sends thee back to get since subdued and mortified, with greater eagerness and Bensil of Spirit, that if the pardon of since take not away the filthiness of since,
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Twin them of their life, as soon as twin them of their Delilah; or take their darling-sin out of their bosome, What shall they then do with it? This point tells, that God can and will redeem Israel from all their iniquities.
Twin them of their life, as soon as twin them of their Delilah; or take their Darling-sin out of their bosom, What shall they then do with it? This point tells, that God can and will Redeem Israel from all their iniquities.
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if in earnest ye be tried with evils, ye will be sent to God for the mortification of them, otherwise any mortification ye get of ills without him, it will fail you when ye have most ado with it,
if in earnest you be tried with evils, you will be sent to God for the mortification of them, otherwise any mortification you get of ills without him, it will fail you when you have most ado with it,
What Monsters were these, 1 Cor. 6.8, 9. Fornicators, idolaters, adulterous, thieves, covetous, drunkards, effeminat, &c. Yet v. 11. he tells them, Such were some of you,
What Monsters were these, 1 Cor. 6.8, 9. Fornicators, Idolaters, adulterous, thieves, covetous, drunkards, effeminate, etc. Yet v. 11. he tells them, Such were Some of you,
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As upon the one hand, I would not only have these that are puddled with their corruptions, that all their purposes and resolutions to reform misgive them, looking upon it as a cause of their ill success, that Christ is little employed,
As upon the one hand, I would not only have these that Are puddled with their corruptions, that all their Purposes and resolutions to reform misgive them, looking upon it as a cause of their ill success, that christ is little employed,
So on the other hand, O that this might speak a word to profligat profane persons, that cannot sleep except they do ill, that cannot go to bed unless they be full as beasts, that rake the life from them rather than twin them and their lusts;
So on the other hand, Oh that this might speak a word to profligate profane Persons, that cannot sleep except they do ill, that cannot go to Bed unless they be full as beasts, that rake the life from them rather than twin them and their Lustiest;
for he cannot hold up his hands? No more will it excuse thee for drunkenness, lasciviousness, &c. To say, Thou cannot help it, it's an aggravation of thy crime, and no excuse.
for he cannot hold up his hands? No more will it excuse thee for Drunkenness, lasciviousness, etc. To say, Thou cannot help it, it's an aggravation of thy crime, and no excuse.
but seek that all sin may be subdued, the man that is rightly engaged against sin, it will not satisfie him that he hath got the wings of sin clipped,
but seek that all since may be subdued, the man that is rightly engaged against since, it will not satisfy him that he hath god the wings of since clipped,
Redemption from all iniquity imports, That the remainder of sin will be a burden, as was it to Paul, Rom. 7. And made him cry out, O miserable man that I am, who shall deliver me from this body of death!
Redemption from all iniquity imports, That the remainder of since will be a burden, as was it to Paul, Rom. 7. And made him cry out, Oh miserable man that I am, who shall deliver me from this body of death!
and these who in their security do satisfie themselves, to get sin kept under the hatches, they provock God to write what is in their bosom, in their practice,
and these who in their security do satisfy themselves, to get since kept under the Hates, they provoke God to write what is in their bosom, in their practice,
and when any thing breaks out in a person that hath the name of Religion, it is an evidence they have not been busie within doors, else he needed not to have that Bell rung to him, to give him warning of it.
and when any thing breaks out in a person that hath the name of Religion, it is an evidence they have not been busy within doors, Else he needed not to have that Bell rung to him, to give him warning of it.
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And hence 5. If the very remainders and seeds of sin be a burden to the Israel of God, till they get home, ye may gather how much those who are true Israelites, exercised with the guilt and power of sin, will be taken up with the thoughts of a compleat liberation from sin, with that which the Apostle speaks of. Rom. 8.23. Waiting for the adoption, to wit, the redemption of our bodies. And Christ, Luke 21.28. Bids look up, and lift up our heads, for the day of our redemption draws near;
And hence 5. If the very remainders and seeds of since be a burden to the Israel of God, till they get home, you may gather how much those who Are true Israelites, exercised with the guilt and power of since, will be taken up with the thoughts of a complete liberation from since, with that which the Apostle speaks of. Rom. 8.23. Waiting for the adoption, to wit, the redemption of our bodies. And christ, Lycia 21.28. Bids look up, and lift up our Heads, for the day of our redemption draws near;
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and they that are vext here with the stirring, and foul-sticking slime of their corruptions, would be taking a Pisgah look of that day that is coming,
and they that Are vexed Here with the stirring, and foul-sticking slime of their corruptions, would be taking a Pisgah look of that day that is coming,
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