The godly mans ark or, City of refuge, in the day of his distresse. Discovered in divers sermons, the first of which was preached at the funerall of Mistresse Elizabeth Moore. The other four were afterwards preached, and are all of them now made publick, for the supportation and consolation of the saints of God in the hour of tribulation. Hereunto are annexed Mris. Moores evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness. / By Ed. Calamy, B.D. and pastor of the church at Aldermanbury.
Publisher: Printed for Jo Hancock brother to the late deceased Eliz Moore to be sold at the first shop in Popes head Alley next to Cornhill And for Tho Parkhurst at the three Crowns over against the Great Conduit at the lower end of Cheapside
THis Psalm (out of which my Text is taken) exceeds all the other Psalms, not onely in length, but in excellency, so far (in the judgement of Ambrose) as the light of the Sun excels the light of the Moon. As the Book of Psalms is stiled by Luther, An Epitome of the Bible, or a little Bible: So may this Psalm fitly bee called, An Epitome of the Book of Psalms.
THis Psalm (out of which my Text is taken) exceeds all the other Psalms, not only in length, but in excellency, so Far (in the judgement of Ambrose) as the Light of the Sun excels the Light of the Moon. As the Book of Psalms is styled by Luther, an Epitome of the bible, or a little bible: So may this Psalm fitly be called, an Epitome of the Book of Psalms.
It was written (as is thought) by David in the dayes of his banishment under Saul, but so penned, that the words thereof suit the condition of all Saints.
It was written (as is Thought) by David in the days of his banishment under Saul, but so penned, that the words thereof suit the condition of all Saints.
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The A, B, C. of godliness, Sixtus Senensis calls it, An Alphabetical Poem. The Jews are said to teach it their little children the first thing they learn,
The A, B, C of godliness, Sixtus Senensis calls it, an Alphabetical Poem. The jews Are said to teach it their little children the First thing they Learn,
but I may truly say, Except the 122. and the 90. verses) in this long Psalm, wherein there is not mention made of the Law of God, under the name of Law,
but I may truly say, Except the 122. and the 90. Verses) in this long Psalm, wherein there is not mention made of the Law of God, under the name of Law,
or Judgements, or Name, or Righteousness, or Truth, &c. This Text that I have chosen, sets out the great benefit and comfort, which David, found in the Law of God in the time of his affliction — It kept him from perishing.
or Judgments, or Name, or Righteousness, or Truth, etc. This Text that I have chosen, sets out the great benefit and Comfort, which David, found in the Law of God in the time of his affliction — It kept him from perishing.
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Had not thy Law been my delights, I had perished in my affliction. The word Law is taken diversly in Scripture, sometimes for the Moral Law, James 2.10. Sometimes for the whole Oeconomy, Polity, and Regiment of Moses, for the whole Mosaical dispensation by Laws, partly moral, partly Judicial, partly Ceremonial, Gal. 3.23. Sometimes for the five Books of Moses, Luke 24. 44. Sometimes for the whole Doctrine of God contained in the Scriptures of the Old Testament, John 7. 49. By Law in this place is meant, all those Books of the Scripture which were written when this Psalm was penned.
Had not thy Law been my delights, I had perished in my affliction. The word Law is taken diversely in Scripture, sometime for the Moral Law, James 2.10. Sometime for the Whole Oeconomy, Polity, and Regiment of Moses, for the Whole Mosaical Dispensation by Laws, partly moral, partly Judicial, partly Ceremonial, Gal. 3.23. Sometime for the five Books of Moses, Lycia 24. 44. Sometime for the Whole Doctrine of God contained in the Scriptures of the Old Testament, John 7. 49. By Law in this place is meant, all those Books of the Scripture which were written when this Psalm was penned.
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For the word Law is sometimes also taken for the Gospel, as it is Micah 4.2. Isa. 2.3. The meaning then is, Unless thy Law, that is, Thy Word, had been my delights, I should have perished in mine affliction.
For the word Law is sometime also taken for the Gospel, as it is micah 4.2. Isaiah 2.3. The meaning then is, Unless thy Law, that is, Thy Word, had been my delights, I should have perished in mine affliction.
David speaks this (saith Musculus) of the distressed condition hee was in when persecuted by Saul, forced to flye to the Philistins, and sometimes to hide himself in the rocks and caves of the earth.
David speaks this (Says Musculus) of the distressed condition he was in when persecuted by Saul, forced to fly to the philistines, and sometime to hide himself in the Rocks and caves of the earth.
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Hic vero simile est, fuisse illi ad manum codicem divinae legis, &c. It is very likely (saith hee) that hee had the Book of Gods Law with him, by the reading of which, hee mitigated and allayed his sorrows,
Hic vero simile est, Fuisse illi ad manum codicem Divinae Legis, etc. It is very likely (Says he) that he had the Book of God's Law with him, by the reading of which, he mitigated and allayed his sorrows,
The Greek Scholiasts say, That David uttered these words, A Saule pulsus, & apud Philistaeos & impios homines agere coactus, when driven from Saul, and compelled to live amonst the wicked Philistins, &c. for hee would have been allured to have communicated with them in their impieties, had hee not carried about him the meditation of the word of God.
The Greek Scholiasts say, That David uttered these words, A Saule Pulsus, & apud Philistines & Impious homines agere Coactus, when driven from Saul, and compelled to live amongst the wicked philistines, etc. for he would have been allured to have communicated with them in their impieties, had he not carried about him the meditation of the word of God.
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Unless thy Law had been my delights, &c. In the words themselves, wee have two Truths supposed, and one Truth clearly proposed. 1 Two Truths supposed. 1 That the dearest of Gods Saints, are subject to many great and tedious afflictions.
Unless thy Law had been my delights, etc. In the words themselves, we have two Truths supposed, and one Truth clearly proposed. 1 Two Truths supposed. 1 That the dearest of God's Saints, Are Subject to many great and tedious afflictions.
David was a man after Gods own heart, and yet hee was a man made up of troubles of all sorts and sizes, insomuch as hee professeth of himself, Psal. 69. 1, 2, 3. Save mee, O God,
David was a man After God's own heart, and yet he was a man made up of Troubles of all sorts and sizes, insomuch as he Professes of himself, Psalm 69. 1, 2, 3. Save me, Oh God,
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And in this Text hee professeth that his afflictions were so great, that hee must necessarily have perished under them, had hee not been sustained by the powerful comforts hee fetched out of the word.
And in this Text he Professes that his afflictions were so great, that he must necessarily have perished under them, had he not been sustained by the powerful comforts he fetched out of the word.
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Junius and Tremelius translate it, Jam diu periissem, &c. I should long ago have perished. Job was a man eminent for godliness, and yet as eminent for afflictions.
Junius and Tremelius translate it, Jam Diu periissem, etc. I should long ago have perished. Job was a man eminent for godliness, and yet as eminent for afflictions.
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Nay Jesus Christ himself was a man of sorrows, Isa. 53.3. Insomuch as that it is truly said, God had one Son without sin, but no Son without sorrow.
Nay jesus christ himself was a man of sorrows, Isaiah 53.3. Insomuch as that it is truly said, God had one Son without since, but no Son without sorrow.
and swallowed her up, had not the word of God supported her, therefore it was that shee desired that this Text might bee the subject of her Funeral Sermon. Quest.
and swallowed her up, had not the word of God supported her, Therefore it was that she desired that this Text might be the Subject of her Funeral Sermon. Quest.
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Ans. 1. God doth not do this, because hee hates them, but because hee loves them, For whom the Lord loveth hee chastiseth, &c. Heb. 12.6. Did the Lord hate them, hee would suffer them to go merrily to hel.
Ans. 1. God does not do this, Because he hates them, but Because he loves them, For whom the Lord loves he Chastiseth, etc. Hebrew 12.6. Did the Lord hate them, he would suffer them to go merrily to hell.
And therefore because God loveth his children, hee chastiseth them in this world, that they may not bee condemned in the world to come, 1 Cor. 11.33. 2 God doth not do this, because hee would hurt them, but for their good, Jer. 24 5. The good figs were sent into captivity for their good. Heb. 12.10 Hee for our profit, &c. God hath very gracious and merciful ends and aims in afflicting his people.
And Therefore Because God loves his children, he Chastiseth them in this world, that they may not be condemned in the world to come, 1 Cor. 11.33. 2 God does not do this, Because he would hurt them, but for their good, Jer. 24 5. The good figs were sent into captivity for their good. Hebrew 12.10 He for our profit, etc. God hath very gracious and merciful ends and aims in afflicting his people.
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1 Gods design is to teach us to know him, and to trust in him, and to know our selves. It is a true saying of Luther, Schola crucis, est Schola lucis, the School of Affliction is a School of Instruction; Gods NONLATINALPHABET are NONLATINALPHABET, His rods (when sanctified) are powerful Sermons to teach us,
1 God's Design is to teach us to know him, and to trust in him, and to know our selves. It is a true saying of Luther, School crucis, est School lucis, the School of Affliction is a School of Instruction; God's Are, His rods (when sanctified) Are powerful Sermons to teach us,
1 To know God, And this is life eternal to know him, Joh. 17. 3. It is said of Manasseh, 2 Chron. 33. 13. Then Manesseh knew that the Lord hee was God.
1 To know God, And this is life Eternal to know him, John 17. 3. It is said of Manasses, 2 Chronicles 33. 13. Then Manasseh knew that the Lord he was God.
Then, when hee was caught among the thorns, bound with fetters, and carried to Babylon; before that time hee knew not the Lord : Afflictions teach us to know God, not only in his power and greatnesse, in his anger and hatred against sin,
Then, when he was caught among the thorns, bound with fetters, and carried to Babylon; before that time he knew not the Lord: Afflictions teach us to know God, not only in his power and greatness, in his anger and hatred against since,
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and know him formally and superficially, but to imbrace him, and to love him really and cordially : And therefore the Church never left till shee had found Christ, and when shee had found him, she held him, and would not let him go, Cant. 3. 2, 3, 4.
and know him formally and superficially, but to embrace him, and to love him really and cordially: And Therefore the Church never left till she had found christ, and when she had found him, she held him, and would not let him go, Cant 3. 2, 3, 4.
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Note here, 1 That an Apostle is apt in time of prosperity, to trust in himself. 2 That God brings his children to the gates of death, that they might learn not to trust in themselves,
Note Here, 1 That an Apostle is apt in time of Prosperity, to trust in himself. 2 That God brings his children to the gates of death, that they might Learn not to trust in themselves,
He was spiritually distracted, when hee was in prosperity: Afflictions teach us to know that wee are but men, according to that of David, Psa. 9. 2. Put them in fear O Lord, that they may know themselves to bee but men.
He was spiritually distracted, when he was in Prosperity: Afflictions teach us to know that we Are but men, according to that of David, Psa. 9. 2. Put them in Fear Oh Lord, that they may know themselves to be but men.
Caligula and Domitian, Emperors of Rome, who in prosperity would bee called Gods, when it thundred from Heaven, were so terrified, that then they knew they were but men.
Caligula and Domitian, Emperor's of Room, who in Prosperity would be called God's, when it thundered from Heaven, were so terrified, that then they knew they were but men.
Adversity causeth us to know, not only that wee are men, but frail men, that God hath us between his hands, (as it is Ezek. 21. 17.) and can as easily crush us, as wee do moths;
Adversity Causes us to know, not only that we Are men, but frail men, that God hath us between his hands, (as it is Ezekiel 21. 17.) and can as Easily crush us, as we do moths;
And did wee really and experimentally know our dependence upon God, and the advantages hee hath us at, wee could not, wee would not but comply with him,
And did we really and experimentally know our dependence upon God, and the advantages he hath us At, we could not, we would not but comply with him,
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and this is all the fruit, to take away sin, &c. Afflictions (when sanctified) are divine hammers, to break and as Moses his rod, to cleave our rocky hearts in peeces.
and this is all the fruit, to take away since, etc. Afflictions (when sanctified) Are divine hammers, to break and as Moses his rod, to cleave our rocky hearts in Pieces.
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When God spake upon Mount Sinah in a terrible manner, then the people said unto Moses, Speak thou unto us, all that the Lord our God shall speak unto thee, and wee will hear it,
When God spoke upon Mount Sina in a terrible manner, then the people said unto Moses, Speak thou unto us, all that the Lord our God shall speak unto thee, and we will hear it,
and do it, Deut. 5. 27. Memorable is that Text, Jer. 2. 24. A wild Ass used to the Wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away? all they that seek her, will not weary themselves, in her month they shall finde her;
and do it, Deuteronomy 5. 27. Memorable is that Text, Jer. 2. 24. A wild Ass used to the Wilderness, that snuffeth up the wind At her pleasure, in her occasion who can turn her away? all they that seek her, will not weary themselves, in her Monn they shall find her;
A wicked man in the day of his prosperity, is like a wilde Ass used to the wilderness, hee snuffeth at any that shall reprove him, hee is of an uncircumcised ear,
A wicked man in the day of his Prosperity, is like a wild Ass used to the Wilderness, he snuffeth At any that shall reprove him, he is of an uncircumcised ear,
4 They will command us to depart from iniquity, Job 36. 8, 9, 10. Afflictions are Gods furnaces, to purge out the dross of our sins, Gods files, to pare off our spiritual rust, Gods fannes, to winnow out our chaffe.
4 They will command us to depart from iniquity, Job 36. 8, 9, 10. Afflictions Are God's furnaces, to purge out the dross of our Sins, God's files, to pare off our spiritual rust, God's fans, to winnow out our chaff.
In prosperity wee gather much soil, but adversity purgeth and purifieth us. This is its proper work, to work out unrighteousnesse, Dan. 11. 35. Dan. 12. 10. 3 Gods end is not only to keep us from sin, but to make us holy and righteous, therefore it is said, Isa. 26. 9. When thy judgements are in the earth, the inhabitants of the world will learn righteousness.
In Prosperity we gather much soil, but adversity Purgeth and Purifieth us. This is its proper work, to work out unrighteousness, Dan. 11. 35. Dan. 12. 10. 3 God's end is not only to keep us from since, but to make us holy and righteous, Therefore it is said, Isaiah 26. 9. When thy Judgments Are in the earth, the inhabitants of the world will Learn righteousness.
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and Christ sweet. 1 To imbitter the world: There are two lame leggs upon which all worldly things stand, uncertainty, and insufficiency. All earthly things are like the earth, founded upon nothing.
and christ sweet. 1 To embitter the world: There Are two lame legs upon which all worldly things stand, uncertainty, and insufficiency. All earthly things Are like the earth, founded upon nothing.
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then they see, that a Velvet slipper cannot cure the Gout, nor a golden cap the head ach, Prov. 10. 4. That riches avail not in the day of wrath, and this imbitters the world.
then they see, that a Velvet slipper cannot cure the Gout, nor a golden cap the head Ach, Curae 10. 4. That riches avail not in the day of wrath, and this imbitters the world.
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2 To make Christ sweet and precious. When Christ and his Disciples were in a ship together, Mat. 8. 25. it is said, that Christ was asleep, and as long as the Sea was calm, his Disciples suffered him to sleep,
2 To make christ sweet and precious. When christ and his Disciples were in a ship together, Mathew 8. 25. it is said, that christ was asleep, and as long as the Sea was Cam, his Disciples suffered him to sleep,
Even the best of Saints, when fatted with outward plenty and abundance, are prone to suffer Christ to lye asleep within them, and so neglect the lively actings of Faith upon Christ: But when the storms of affliction,
Even the best of Saints, when fatted with outward plenty and abundance, Are prove to suffer christ to lie asleep within them, and so neglect the lively actings of Faith upon christ: But when the storms of affliction,
Why art thou afratd, O thou of little Faith? Matth. 14. 30, 31. It must bee a strong Faith that must keep us from sinking in the day of great distress.
Why art thou afratd, Oh thou of little Faith? Matthew 14. 30, 31. It must be a strong Faith that must keep us from sinking in the day of great distress.
2 To improve our graces. It is reported of the Lionesse, that shee leaves her young ones, till they have almost killed themselves with roaring and howling,
2 To improve our graces. It is reported of the Lioness, that she leaves her young ones, till they have almost killed themselves with roaring and howling,
By all this it appears that God afflicts his children not to hurt them, but to help them, and that God hath many glorious and gracious ends and aimes in afflicting of them.
By all this it appears that God afflicts his children not to hurt them, but to help them, and that God hath many glorious and gracious ends and aims in afflicting of them.
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Therefore it is that David saith of himself in the 71. verse of this Psalm; It is good for mee that I have been afflicted, that I might learn thy statutes.
Therefore it is that David Says of himself in the 71. verse of this Psalm; It is good for me that I have been afflicted, that I might Learn thy statutes.
Use 1 Let us not pass rash censures upon persons under great afflictions. Say not, such a woman is a greater sinner than others, because more afflicted.
Use 1 Let us not pass rash censures upon Persons under great afflictions. Say not, such a woman is a greater sinner than Others, Because more afflicted.
and thy two friends for you have not spoken the thing that is right, &c. This was the fault of the Barbarians, Act. 28. 4. When they saw the venimous beast hang upon the hands of Paul, they said among themselves, no doubt this man is a murderer, &c. But remember they were Barbarians. It is a sign of a Barbarian, not of a Christian to pass a rash censure upon persons in affliction.
and thy two Friends for you have not spoken the thing that is right, etc. This was the fault of the Barbarians, Act. 28. 4. When they saw the venomous beast hang upon the hands of Paul, they said among themselves, not doubt this man is a murderer, etc. But Remember they were Barbarians. It is a Signen of a Barbarian, not of a Christian to pass a rash censure upon Persons in affliction.
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Think you (saith Christ) that those eighteen upon whom the Tower in Siloan fell and slew them, that they were sinners above all men that dwelt in Jerusalem. I tell you, nay; but except you repent:
Think you (Says christ) that those eighteen upon whom the Tower in Siloan fell and slew them, that they were Sinners above all men that dwelled in Jerusalem. I tell you, nay; but except you Repent:
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Afflictions (indeed) considered in their own nature, are evil things, and so are called, Amos 5. 13. They are part of the curse due to sin, the fruit of Gods revenging wrath;
Afflictions (indeed) considered in their own nature, Are evil things, and so Are called, Amos 5. 13. They Are part of the curse due to since, the fruit of God's revenging wrath;
but chastisements, not NONLATINALPHABET but NONLATINALPHABET, They are not satisfactory, but castigatory. Jesus Christ hath taken away the sting of these Serpents; they are not fiery, but brazen Serpents, they have a healing, not a hurting power.
but chastisements, not but, They Are not satisfactory, but castigatory. jesus christ hath taken away the sting of these Serpents; they Are not fiery, but brazen Serpents, they have a healing, not a hurting power.
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but it is with a whip made of our own sins, Prov. 5. 22. Rom. 2. 5. — thou treasurest up to thy self, &c. God hath a double treasure, a treasure of mercy, and a treasure of wrath; his treasure of mercy, is alwaies full,
but it is with a whip made of our own Sins, Curae 5. 22. Rom. 2. 5. — thou treasurest up to thy self, etc. God hath a double treasure, a treasure of mercy, and a treasure of wrath; his treasure of mercy, is always full,
And therefore when God punisheth his children, hee calls it a strange work, and a strange act, Isa. 28. 21. It is observed of the Bee, that it never stings, but when provoked;
And Therefore when God Punisheth his children, he calls it a strange work, and a strange act, Isaiah 28. 21. It is observed of the Bee, that it never stings, but when provoked;
Do not divine afflictions proceed out of anger? was not God angry with Moses for speaking unadvisedly with his lips? and angry with David for his adultery, and thereupon afflicted both of them?
Do not divine afflictions proceed out of anger? was not God angry with Moses for speaking unadvisedly with his lips? and angry with David for his adultery, and thereupon afflicted both of them?
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It was not ira quae reprobat, but ira quae purgat: It was not ira hostilis & exterminativa, but ira paterna & medicinalis. As it is a great punishment,
It was not ira Quae Reprobate, but ira Quae purgat: It was not ira hostilis & exterminativa, but ira paterna & Medicinalis. As it is a great punishment,
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3 Afflictions are a part of divine predestination. That God which hath elected us to salvation, hath also elected us unto afflictions, 1 Thes. 1. 3. That no man should bee moved by these afflictions:
3 Afflictions Are a part of divine predestination. That God which hath elected us to salvation, hath also elected us unto afflictions, 1 Thebes 1. 3. That no man should be moved by these afflictions:
4 They are part of the gracious Covenant which God hath made with his people, Psal. 89. 31, 32, 33. In which words wee have three things considerable. 1 A supposition of sin;
4 They Are part of the gracious Covenant which God hath made with his people, Psalm 89. 31, 32, 33. In which words we have three things considerable. 1 A supposition of since;
nor suffer my faithfulnesse to fail, my Covenant will I not break, &c. Afflictions are not only mercies, but Covenant-mercies; Therefore David saith, Psal. 119. 75. — and that thou in faithfulnesse hast afflicted mee.
nor suffer my faithfulness to fail, my Covenant will I not break, etc. Afflictions Are not only Mercies, but Covenant mercies; Therefore David Says, Psalm 119. 75. — and that thou in faithfulness hast afflicted me.
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5 Consider that afflictions are part of the Saints blessednesse, Job 5. 17. Behold! happy is the man whom God correcteth, &c. Behold (saith Eliphaz) and wee had need behold,
5 Consider that afflictions Are part of the Saints blessedness, Job 5. 17. Behold! happy is the man whom God Correcteth, etc. Behold (Says Eliphaz) and we had need behold,
as to visit him every morning, and trye him every moment, Job 7. 17, 18. Job upon the dung-hill was happier than Adam in Paradise. Adam in paradise was conquered by the Devil;
as to visit him every morning, and try him every moment, Job 7. 17, 18. Job upon the dunghill was Happier than Adam in Paradise. Adam in paradise was conquered by the devil;
Lazarus in his ragges was happier than Dives in his robes; Philpot in his Cole-house, than Bonner in his Palace; and godly Mr. Whitaker upon his bed of pain, than a wicked man upon his bed of down. There were many in Christs time who would never have known him,
Lazarus in his rags was Happier than Dives in his robes; Philpot in his Coal house, than Bonner in his Palace; and godly Mr. Whitaker upon his Bed of pain, than a wicked man upon his Bed of down. There were many in Christ time who would never have known him,
8 Consider that all afflictions shall work at last for the good of Gods children, Rom. 8. 28. Though they are not bonae, yet they shall bee in bonum; Though they are not good in themselves,
8 Consider that all afflictions shall work At last for the good of God's children, Rom. 8. 28. Though they Are not bonae, yet they shall be in bonum; Though they Are not good in themselves,
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but only to untie the bonds of their sins, as hee dealt with the three children, Dan. 3.25. God will either deliver them out of their afflictions, or send them to Heaven by them;
but only to untie the bonds of their Sins, as he dealt with the three children, Dan. 3.25. God will either deliver them out of their afflictions, or send them to Heaven by them;
Because hee is more dishonoured by the sins of his own children, than by the sins of wicked men : As it is a greater discredit to an earthly Father, when his own children,
Because he is more dishonoured by the Sins of his own children, than by the Sins of wicked men: As it is a greater discredit to an earthly Father, when his own children,
than when the Devils children transgresse his Law : And therefore God will chastize them sooner, surer, and more than others. 1 Sooner, Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile.
than when the Devils children transgress his Law: And Therefore God will chastise them sooner, Surer, and more than Others. 1 Sooner, Rom. 2. 9. Tribulation and anguish upon every soul of man that does evil, of the Jew First, and also of the Gentile.
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3 More than others, Lam. 4. 6. The punishment of the iniquity of the Daughter of my people, is greater than the punishment of the sin of Sodom, &c. Dan. 9. 12. under the whole Heaven hath not been done,
3 More than Others, Lam. 4. 6. The punishment of the iniquity of the Daughter of my people, is greater than the punishment of the since of Sodom, etc. Dan. 9. 12. under the Whole Heaven hath not been done,
when separated in Doctrin, worship, and Discipline. It is very needful that God should send afflictions and distresses, which may bee (as the Shephearas dog) very serviceable and instrumental, to unite them together,
when separated in Doctrine, worship, and Discipline. It is very needful that God should send afflictions and Distresses, which may be (as the Shepherds dog) very serviceable and instrumental, to unite them together,
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1 A stock of graces. For sicknesse is a time to spend grace, but not to get grace. A Christian in sicknesse without grace, is like a souldier in warre without armour, like a house in stormy weather without a foundation,
1 A stock of graces. For sickness is a time to spend grace, but not to get grace. A Christian in sickness without grace, is like a soldier in war without armour, like a house in stormy weather without a Foundation,
1 A true Faith, (for a painted Faith will avail no more than a painted helmet, or a painted ship) and not only a True, but also a strong Faith. A little faith will faint under great afflictions;
1 A true Faith, (for a painted Faith will avail no more than a painted helmet, or a painted ship) and not only a True, but also a strong Faith. A little faith will faint under great afflictions;
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when the winds began to blow fiercely, Peters little Faith began to fail, Matth. 14. 30. 2 A great measure of patience to inable us to wait quietly, and contentedly, till God come in with help,
when the winds began to blow fiercely, Peter's little Faith began to fail, Matthew 14. 30. 2 A great measure of patience to inable us to wait quietly, and contentedly, till God come in with help,
for many times hee tarrieth till the fourth watch of the night, as hee did, Matth. 14. 25. And therefore wee have need of patience to keep us from murmuring or repining.
for many times he tarrieth till the fourth watch of the night, as he did, Matthew 14. 25. And Therefore we have need of patience to keep us from murmuring or repining.
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as Job did upon the dung-hill, Job 19. 25. I know that my Redeemer liveth, and with the holy Apostle, Rom. 8. 38, I am perswaswaded, that neither death,
as Job did upon the dunghill, Job 19. 25. I know that my Redeemer lives, and with the holy Apostle, Rom. 8. 38, I am perswaswaded, that neither death,
and that man is an unprofitable hearer of the word, who doth not stock and store himself with Sermons, whereby hee may bee comforted in the hour of affliction.
and that man is an unprofitable hearer of the word, who does not stock and store himself with Sermons, whereby he may be comforted in the hour of affliction.
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And therefore the Prophet Isaiah adviseth us, Isa. 42. 23. to hear for the time to come, or (as it is in the Hebrew) for the after-time. Sermons are not only to bee heard for our present use,
And Therefore the Prophet Isaiah adviseth us, Isaiah 42. 23. to hear for the time to come, or (as it is in the Hebrew) for the aftertime. Sermons Are not only to be herd for our present use,
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but to bee laid up for after-times, that when wee lye upon our sick-beds, and cannot hear Sermons, we may then live upon the Sermons wee have heard. 5 And lastly;
but to be laid up for Aftertimes, that when we lie upon our sick-beds, and cannot hear Sermons, we may then live upon the Sermons we have herd. 5 And lastly;
These upheld David in the hour of his distresse, and therefore hee saith in the Text, Unlesse thy Law had been my delight, I had perished in mine affliction.
These upheld David in the hour of his distress, and Therefore he Says in the Text, Unless thy Law had been my delight, I had perished in mine affliction.
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Bee wise therefore, O yee Saints of God, and prepare these five provisions in the time of health, that so you may live joyfully in the time of sicknesse.
be wise Therefore, Oh ye Saints of God, and prepare these five provisions in the time of health, that so you may live joyfully in the time of sickness.
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3 As wee must expect and provide for afflictions, so also wee must labour (when afflicted) to improve them for our spiritual benefit and advantage, Wee must pray more for the sanctification of them, than for their removal:
3 As we must expect and provide for afflictions, so also we must labour (when afflicted) to improve them for our spiritual benefit and advantage, we must pray more for the sanctification of them, than for their removal:
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That hee would adde instruction to his correction, that hee would make us good schollars in the school of afflictions, and inable us to take out all those excellent lessons, which hee would have us to learn in it, that thereby wee may come to know God more powerfully, and experimentally,
That he would add instruction to his correction, that he would make us good Scholars in the school of afflictions, and inable us to take out all those excellent Lessons, which he would have us to Learn in it, that thereby we may come to know God more powerfully, and experimentally,
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and to know our selves, and our own frailty, and our absolute dependence upon God more effectually, that thereby we may bee more purified and refined, that the wind of temptation may cleanse us from the chaffe of our corruption, that wee may learn righteousness by Gods judgements, and bee made partakers of his holinesse. Such a good Scholar was Manasses, hee got more good by his Iron chain, than by his Golden chain: Such another was the Prodigal child, who was happier amongst the Swine, than when in his Fathers house; Such was Paul, his being strucken down to the ground, raised him up to Heaven, by the blindnesse of his body, his soul received sight, and hee was turned from a persecuting Saul, to a persecuted Paul. Such another was David, who professeth of himself, that it was good for him that hee was afflicted;
and to know our selves, and our own frailty, and our absolute dependence upon God more effectually, that thereby we may be more purified and refined, that the wind of temptation may cleanse us from the chaff of our corruption, that we may Learn righteousness by God's Judgments, and be made partakers of his holiness. Such a good Scholar was Manasses, he god more good by his Iron chain, than by his Golden chain: Such Another was the Prodigal child, who was Happier among the Swine, than when in his Father's house; Such was Paul, his being strucken down to the ground, raised him up to Heaven, by the blindness of his body, his soul received sighed, and he was turned from a persecuting Saul, to a persecuted Paul. Such Another was David, who Professes of himself, that it was good for him that he was afflicted;
Of these the Prophets complain, Amos 4.6, 7, 8, 9, 10, 11, 12. — yet they have not returned, &c. Jer. 5.3. Thou hast stricken them, but they have not grieved;
Of these the prophets complain, Amos 4.6, 7, 8, 9, 10, 11, 12. — yet they have not returned, etc. Jer. 5.3. Thou hast stricken them, but they have not grieved;
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There are others that are the worse for their afflictions, like the Smiths Anvil, the more they are strucken, the harder they are : Such a one was King Ahaz, 2 Chron. 28. 22. In the time of his distresse hee did trespasse yet more against the Lord:
There Are Others that Are the Worse for their afflictions, like the Smiths Anvil, the more they Are strucken, the harder they Are: Such a one was King Ahaz, 2 Chronicles 28. 22. In the time of his distress he did trespass yet more against the Lord:
There is a brand put upon him — This is that King Ahaz, that wicked King Ahaz, that reprobate King Ahaz. As Pearls put in Vinegar lose their colour and beauty,
There is a brand put upon him — This is that King Ahaz, that wicked King Ahaz, that Reprobate King Ahaz. As Pearls put in Vinegar loose their colour and beauty,
so many, when under Gods hand, lose all their glory and excellency, and begin to distrust Gods providence, to call his justice into question, to murmure and repine against Gods dealings,
so many, when under God's hand, loose all their glory and excellency, and begin to distrust God's providence, to call his Justice into question, to murmur and repine against God's dealings,
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Of these the Prophet Isaiah complains, Isa. 1. 5. Why should you bee stricken any more? yee will revolt more and more; Such was Ahaziah, a King. 1.2. that sought for help from Baalzebub the god of Ekron;
Of these the Prophet Isaiah complains, Isaiah 1. 5. Why should you be stricken any more? ye will revolt more and more; Such was Ahaziah, a King. 1.2. that sought for help from Baalzebub the god of Ekron;
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For God hath two furnaces, the furnace of affliction, and the Furnace of hell-fire. If the first Furnace will not purge us, the second will everlastingly consume us.
For God hath two furnaces, the furnace of affliction, and the Furnace of hell-fire. If the First Furnace will not purge us, the second will everlastingly consume us.
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As the Roman Consuls had a man appointed to go before them, carrying a Rod and an Axe; A Rod for the punishing of corrigible offenders, an Axe for the destruction of incorrigible; So God hath his Rod, and his Axe, his Pruning-knife, and his Chopping-knife, his Warning-peeces, and his Murdering-peeces. Afflictions are his Rods to correct us for our sin, his Pruning-knife to pare off our luxuriant branches;
As the Roman Consuls had a man appointed to go before them, carrying a Rod and an Axe; A Rod for the punishing of corrigible offenders, an Axe for the destruction of incorrigible; So God hath his Rod, and his Axe, his Pruning-knife, and his Chopping-knife, his Warning-pieces, and his Murdering-pieces. Afflictions Are his Rods to correct us for our since, his Pruning-knife to pare off our luxuriant branches;
But if his Warning-peeces will do us no good, wee must expect his Murdering-peeces. If his Pruning-knife will not amend us, his Chopping-knife will confound us.
But if his Warning-pieces will do us no good, we must expect his Murdering-pieces. If his Pruning-knife will not amend us, his Chopping-knife will confound us.
God hath three houses, the house of Instruction, of Correction, and of Destruction. The place where Gods people meet to hear his word, is his house of Instruction. And if wee profit in this house, he will never carry us unto the house of Correction. But if wee bee stubborn and rebellious in the house of Instruction, then hee will send us to the house of Correction. And if wee profit in this house, hee will never send us into the house of Destruction. But if wee continue incorrigible in the house of Correction, hee will inevitably send us to the house of Destruction, that is, unto hell fire.
God hath three houses, the house of Instruction, of Correction, and of Destruction. The place where God's people meet to hear his word, is his house of Instruction. And if we profit in this house, he will never carry us unto the house of Correction. But if we be stubborn and rebellious in the house of Instruction, then he will send us to the house of Correction. And if we profit in this house, he will never send us into the house of Destruction. But if we continue incorrigible in the house of Correction, he will inevitably send us to the house of Destruction, that is, unto hell fire.
1 You must labour to know the meaning of Gods Rod, and what the particular arrant is, which hee hath to you in the day of your distresses, you must do as David did, 2 Sam. 21.1. hee inquired of the Lord to know the reason why hee sent a Famine amongst them.
1 You must labour to know the meaning of God's Rod, and what the particular arrant is, which he hath to you in the day of your Distresses, you must do as David did, 2 Sam. 21.1. he inquired of the Lord to know the reason why he sent a Famine among them.
That the Rod hath a voyce, and that the man of wisdome shall see Gods Name upon it. There is a great measure of spiritual Art and Wisdome required, to inable a man to hear this voice,
That the Rod hath a voice, and that the man of Wisdom shall see God's Name upon it. There is a great measure of spiritual Art and Wisdom required, to inable a man to hear this voice,
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Answ. You must know, that the Rod of God ordinarily speaks three languages; it is sent for correction for sin, for the tryal and exercise of Grace, and for instruction in holiness; Sometimes indeed it is sent only for tryal and instruction, and not at all for sin.
Answer You must know, that the Rod of God ordinarily speaks three languages; it is sent for correction for since, for the trial and exercise of Grace, and for instruction in holiness; Sometime indeed it is sent only for trial and instruction, and not At all for since.
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Upon this account was Job afflicted, and the blinde man, Joh. 9. 3. But for the most part it hath a threefold voice; it is appointed for instruction, probation, and also for correction. Lam. 3. 39. Isa. 42. 24. Luk. 1. 20. 1 Cor. 11. 30. Quest.
Upon this account was Job afflicted, and the blind man, John 9. 3. But for the most part it hath a threefold voice; it is appointed for instruction, probation, and also for correction. Lam. 3. 39. Isaiah 42. 24. Luk. 1. 20. 1 Cor. 11. 30. Quest.
Answ. The safest and best way for a Christian in this case, is to beleeve that all his afflictions are both for tryal and instruction, and also for sin: Indeed when hee seeth another man, who is very godly, grievously diseased, hee may charitably beleeve, that this is for his tryal, and not for his sin, but when it is his own case,
Answer The Safest and best Way for a Christian in this case, is to believe that all his afflictions Are both for trial and instruction, and also for since: Indeed when he sees Another man, who is very godly, grievously diseased, he may charitably believe, that this is for his trial, and not for his since, but when it is his own case,
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then (as D. Ames saith most excellently) aequissimum, tutissimum, & Dea gratissimum est, ut in afflictionibus omnibus peccata nostra intueamur, quae illas vel directè procurarunt, vel saltem promeruerunt.
then (as D. Ames Says most excellently) aequissimum, tutissimum, & Dea gratissimum est, ut in afflictionibus omnibus Peccata nostra intueamur, Quae Illas vel directè procurarunt, vel Saltem promeruerunt.
Quamvis enim omnes afflictiones non imittuntur semper directè, & precipuè propter peccatum, peccatum tamen est omnium afflictionum fons & fundamentum, Rom. 5. 12. — It is most equal, most safe,
Quamvis enim omnes afflictiones non imittuntur semper directè, & precipuè propter peccatum, peccatum tamen est omnium afflictionum fons & fundamentum, Rom. 5. 12. — It is most equal, most safe,
Answ. 1 Sometimes wee may read our sin in our punishment. Adonibezek, though a Heathen King, did this, Judg. 1. 7. Threescore and ten Kings, having their Thumbs,
Answer 1 Sometime we may read our since in our punishment. Adonibezek, though a Heathen King, did this, Judges 1. 7. Threescore and ten Kings, having their Thumbs,
Conscience is Gods Vicegerent, his bosome Preacher. And when wee sleight the voyce of conscience, God seconds it with the voyce of his rod, which speaks the very same language that conscience doth.
Conscience is God's Vicegerent, his bosom Preacher. And when we sleight the voice of conscience, God seconds it with the voice of his rod, which speaks the very same language that conscience does.
3 Consider what is the sin of thy Complexion, and Constitution, what is thy Dilectum delictum, thy peccatum in delitiis, thy beloved sin, what is that sin to which thou art most of all inclined,
3 Consider what is the since of thy Complexion, and Constitution, what is thy Dilectum delictum, thy peccatum in delitiis, thy Beloved since, what is that since to which thou art most of all inclined,
4 If ever thou hast been at the gates of death, despairing of life, consider what that sin was, which did then most of all trouble and perplexe thy conscience;
4 If ever thou hast been At the gates of death, despairing of life, Consider what that since was, which did then most of all trouble and perplex thy conscience;
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If thou canst not finde out the Bee that stings thee, pull down the whole hive, or the thorn that pricks thee, pull down the whole hedge. Do that out of wisdome, which Herod did out of malice, who because hee could not finde out the Babe Jesus, killed all the children in Bethlehem from two years old,
If thou Canst not find out the be that stings thee, pull down the Whole hive, or the thorn that pricks thee, pull down the Whole hedge. Do that out of Wisdom, which Herod did out of malice, who Because he could not find out the Babe jesus, killed all the children in Bethlehem from two Years old,
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2 Let us labour that the good wee reap by our afflictions, may abide upon us after our recovery from them. There are very many who while they are under the Rod, seem to bee very penitent,
2 Let us labour that the good we reap by our afflictions, may abide upon us After our recovery from them. There Are very many who while they Are under the Rod, seem to be very penitent,
and do purpose and promise to amend their lives, but as soon as the Rod is removed, they return like the Dog to the vomit, &c. Such was Pharoah, whilst hee was plagued he confessed his sin,
and do purpose and promise to amend their lives, but as soon as the Rod is removed, they return like the Dog to the vomit, etc. Such was Pharaoh, while he was plagued he confessed his since,
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I knew a man who in the time of his sickness, was so terrified in his conscience for his sins, that hee made the very bed to shake, upon which hee lay,
I knew a man who in the time of his sickness, was so terrified in his conscience for his Sins, that he made the very Bed to shake, upon which he lay,
but may abide on us after wee are recovered, that wee may bee able to say with David, It is good for mee that I was afflicted, not onely that I am, but that I was. David praiseth God in health,
but may abide on us After we Are recovered, that we may be able to say with David, It is good for me that I was afflicted, not only that I am, but that I was. David Praiseth God in health,
That the Word of God is the Saints darling and delights; not only their delight, but in the plural number, their delights, that is (as our Annotations say) a Saint doth greatly delight in Gods Law,
That the Word of God is the Saints darling and delights; not only their delight, but in the plural number, their delights, that is (as our Annotations say) a Saint does greatly delight in God's Law,
whilst others take pleasure in hunting, hawking, carding, dicing, eating, and drinking, the Saints of God, can say with Austin, Sacrae Scripturae tuae sunt sanctae deliciae meae, Thy holy Scriptures are my holy delights. Quest.
while Others take pleasure in hunting, hawking, carding, dicing, eating, and drinking, the Saints of God, can say with Austin, Sacrae Scriptures tuae sunt sanctae Deliciae meae, Thy holy Scriptures Are my holy delights. Quest.
Why do the Saints of God tale such delight in the Law of God? Answ. 1 Because they are spiritually illightened; their eyes are opened to behold the glory,
Why do the Saints of God tale such delight in the Law of God? Answer 1 Because they Are spiritually enlightened; their eyes Are opened to behold the glory,
therefore David prayeth, vers. 18. Open thou mine eyes, that I may behold wondrous things out of thy Law, As the Apostle saith of the Jews, 2 Cor. 3. 14, 15, 16. That to this day there is a vail over their hearts,
Therefore David Prayeth, vers. 18. Open thou mine eyes, that I may behold wondrous things out of thy Law, As the Apostle Says of the jews, 2 Cor. 3. 14, 15, 16. That to this day there is a Vail over their hearts,
So it is with Christians, when a wicked man reads the word, there is a vail over his eyes, and over his heart, and over the Scriptures, The God of this world hath so blinded his eyes, that hee cannot behold the beauty and glory of them;
So it is with Christians, when a wicked man reads the word, there is a Vail over his eyes, and over his heart, and over the Scriptures, The God of this world hath so blinded his eyes, that he cannot behold the beauty and glory of them;
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but the True Saint hath this vail removed, Christ hath anointed his eyes with his spiritual eye-salve; hee seeth a surpassing excellency in the Word of God,
but the True Saint hath this Vail removed, christ hath anointed his eyes with his spiritual eyesalve; he sees a surpassing excellency in the Word of God,
2 Because they are not only illightened, but regenerated; And as children new born, by the instinct of nature, have a natural appetite to milk for conservation of their life;
2 Because they Are not only enlightened, but regenerated; And as children new born, by the instinct of nature, have a natural appetite to milk for conservation of their life;
so the new born Saint, by the instinct of grace, hath a spiritual appetite to the Word of God, according to that of Saint Peter, 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word, that you may grow thereby:
so the new born Saint, by the instinct of grace, hath a spiritual appetite to the Word of God, according to that of Saint Peter, 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word, that you may grow thereby:
3 Because a true Saint hath the Law of God written in his heart, according to that precious promise of the Covenant of grace, Jer. 31. 33. I will put my Law in their inward parts,
3 Because a true Saint hath the Law of God written in his heart, according to that precious promise of the Covenant of grace, Jer. 31. 33. I will put my Law in their inward parts,
and write it in their hearts. A Saints heart is the counterpane to Gods Law. The Law is within his heart, Psal. 40.8. and as it is in the Hebrew, in the midst of his bowels, in medio vtscerum. God hath infused a principle of grace into his inward parts, whereby hee is not onely inclined, but inabled to walk in all the Commandements of the Law blameless.
and write it in their hearts. A Saints heart is the counterpane to God's Law. The Law is within his heart, Psalm 40.8. and as it is in the Hebrew, in the midst of his bowels, in medio vtscerum. God hath infused a principle of grace into his inward parts, whereby he is not only inclined, but enabled to walk in all the commandments of the Law blameless.
And it is as certain, That the same Holy Ghost dwelleth in every Saint, Rom. 8. 11. And by vertue of the in-dwelling of the Spirit, they are sweetly and powerfully drawn to make the Law of God their chiefest delight.
And it is as certain, That the same Holy Ghost dwells in every Saint, Rom. 8. 11. And by virtue of the indwelling of the Spirit, they Are sweetly and powerfully drawn to make the Law of God their chiefest delight.
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5 Because it is Gods inditement and invention. This reason is brought in the Text, Unless thy Law, &c. It is the Law of that God in whom they delight.
5 Because it is God's indictment and invention. This reason is brought in the Text, Unless thy Law, etc. It is the Law of that God in whom they delight.
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It is sweeter than the hony, and the hony-comb, Psal. 19. 10. So also Psal. 119.103. How sweet are thy words unto my taste, yea sweeter than hony to my mouth.
It is Sweeten than the honey, and the honeycomb, Psalm 19. 10. So also Psalm 119.103. How sweet Are thy words unto my taste, yea Sweeten than honey to my Mouth.
Now because the Saints of God are so inamoured with the Law of God, therefore it is that they cannot but delight in it, as David saith, Psal. 119.47. I will delight my self in thy Commandements, which I have loved.
Now Because the Saints of God Are so enamoured with the Law of God, Therefore it is that they cannot but delight in it, as David Says, Psalm 119.47. I will delight my self in thy commandments, which I have loved.
Wee live in an age, wherein there were never more Saints, and never fewer, never more by outward Profession, and never fewer by a holy Conversation. It is the property of a true Saint to make the word of God his darling and delights.
we live in an age, wherein there were never more Saints, and never fewer, never more by outward Profession, and never fewer by a holy Conversation. It is the property of a true Saint to make the word of God his darling and delights.
But where shall wee finde such Saints? It is easie to finde out men that can say, Eating and drinking is my delight, carding and dicing is my delight, reading of vain and trifling books is my delight;
But where shall we find such Saints? It is easy to find out men that can say, Eating and drinking is my delight, carding and dicing is my delight, reading of vain and trifling books is my delight;
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Policarp (though a great Schollar, yet a notorious Atheist) professeth most blasphemously, that hee never lost more time than in reading the Scripture.
Polycarp (though a great Scholar, yet a notorious Atheist) Professes most blasphemously, that he never lost more time than in reading the Scripture.
Where shall wee finde the man that puts a due estimation upon the word of God? That prizeth it above gold, yea above much fine gold? That rejoyeeth in thy word as much as in all riches, vers. 14. That can appeal to God,
Where shall we find the man that puts a due estimation upon the word of God? That prizeth it above gold, yea above much fine gold? That rejoyeeth in thy word as much as in all riches, vers. 14. That can appeal to God,
and say as David, vers. 159. Consider, Oh Lord, how I love thy Precepts? and verse 97. Oh how do I love thy Law? There are some men that can delight in any thing but in God,
and say as David, vers. 159. Consider, O Lord, how I love thy Precepts? and verse 97. O how do I love thy Law? There Are Some men that can delight in any thing but in God,
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It is a certain sign that there is a vail over their eyes and hearts, that they are not yet anointed with Christs eye-salve; that the God of the world hath blinded their eyes that they cannot see the glorious excellencies of the Law of God.
It is a certain Signen that there is a Vail over their eyes and hearts, that they Are not yet anointed with Christ eyesalve; that the God of the world hath blinded their eyes that they cannot see the glorious excellencies of the Law of God.
Hee that loves God, will love the Law of God, which is nothing else but his Image, and his Picture, his last Will and Testament, his blessed love-token. And therefore if you delight not in the Law of God, it is evident you do not delight in the God of this Law. And if you delight not in God, hee will not delight in you;
He that loves God, will love the Law of God, which is nothing Else but his Image, and his Picture, his last Will and Testament, his blessed love-token. And Therefore if you delight not in the Law of God, it is evident you do not delight in the God of this Law. And if you delight not in God, he will not delight in you;
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1 Hee that delights in Gods Law, will bee very frequent in meditating and reading of it, and very often in speaking of it. Thus saith David, Psal. 1.2. His delight is in the Law of the Lord, and therein hee will meditate day and night. And Psalm 119.97. Oh how do I love thy Law, it is my meditation all the day.
1 He that delights in God's Law, will be very frequent in meditating and reading of it, and very often in speaking of it. Thus Says David, Psalm 1.2. His delight is in the Law of the Lord, and therein he will meditate day and night. And Psalm 119.97. O how do I love thy Law, it is my meditation all the day.
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So also vers. 15, 16. 23. Hee that takes pleasure in the Law, hee will bee often thinking of it, as Christ saith, Matth. 6.21. Where the treasure is, there the heart will bee also:
So also vers. 15, 16. 23. He that Takes pleasure in the Law, he will be often thinking of it, as christ Says, Matthew 6.21. Where the treasure is, there the heart will be also:
and thou wilt think of it with deep and serious meditations, and contemplations, thou wilt dive into the unsearchable riches and treasures that are in the Word.
and thou wilt think of it with deep and serious meditations, and contemplations, thou wilt dive into the unsearchable riches and treasures that Are in the Word.
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3 They that delight in the Word, will bee at any cost to bring the Word to their congregations, they will part with thousands of gold and silver, rather than with the Word;
3 They that delight in the Word, will be At any cost to bring the Word to their congregations, they will part with thousands of gold and silver, rather than with the Word;
but how doth hee prove that? in the following words, and my counsellers: Hee will make the Word a Lamp to his feet, and a light to his paths, verse 105. In all his undertakings, hee will inquire what God would have him to do,
but how does he prove that? in the following words, and my Counsellers: He will make the Word a Lamp to his feet, and a Light to his paths, verse 105. In all his undertakings, he will inquire what God would have him to do,
and hee will make Gods Word his compasse to sail by, and pray with David, verse 35. Make mee to go in the path of thy Commandements, for therein do I delight.
and he will make God's Word his compass to sail by, and pray with David, verse 35. Make me to go in the path of thy commandments, for therein do I delight.
Use 2 Let us make it appear that wee are Saints indeed and in truth, not only Saints in Mans, but in Gods Calender, by following the example of holy David, set down in the Text. Let us make the Law of God our joyes, and our delights.
Use 2 Let us make it appear that we Are Saints indeed and in truth, not only Saints in men, but in God's Calendar, by following the Exampl of holy David, Set down in the Text. Let us make the Law of God our Joys, and our delights.
Let mee speak to you in the words of the Apostle, Col. 3. 16. Let the VVord of God dwell richly in you, &c. not only with you, but in you, And in the Words of Christ, John 5. 39. Search the Scriptures, for therein you hope to finde eternal life.
Let me speak to you in the words of the Apostle, Col. 3. 16. Let the Word of God dwell richly in you, etc. not only with you, but in you, And in the Words of christ, John 5. 39. Search the Scriptures, for therein you hope to find Eternal life.
You that are Gentlemen, remember what Hierom reports of Nepotianus, a young Gentleman of Rome, qui long â & assiduâ meditatione scripturarum, pectus suum fecerat bibliothecam Christi, who by often and assiduous meditation of the Scriptures, made his breast the library of Christ.
You that Are Gentlemen, Remember what Hieronymus reports of Nepotianus, a young Gentleman of Rome, qui long â & assiduâ meditation scripturarum, pectus suum fecerat Bibliothecam Christ, who by often and assiduous meditation of the Scriptures, made his breast the library of christ.
You that are Schollars, remember Cranmor and Ridley; the former, learnt the New Testament by heart in his journey to Rome, the latter in Pembrook-hall walks in Cambridge. Remember what is said of Thomas a Kempis, that he found rest no where, nisi in angulo, cum libello;
You that Are Scholars, Remember Cranmore and Ridley; the former, learned the New Testament by heart in his journey to Room, the latter in Pembroke hall walks in Cambridge. remember what is said of Thomas a Kempis, that he found rest no where, nisi in Angulo, cum Little book;
Let all men consider that hyperbollical speech of Luther, That hee would not live in Paradise without the VVord and with it hee could live well enough in Hell.
Let all men Consider that hyperbollical speech of Luther, That he would not live in Paradise without the Word and with it he could live well enough in Hell.
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Qu. May not a wicked man delight in the VVord of God? is it not said of Herod, Mark. 6. 20. that hee heard John Baptist gladly, and of the stony ground, Luk. 8. 13. that it received the Word with joy? Is it not said of the Israelites remaining wicked, that they delighted to know Gods waies,
Qu. May not a wicked man delight in the Word of God? is it not said of Herod, Mark. 6. 20. that he herd John Baptist gladly, and of the stony ground, Luk. 8. 13. that it received the Word with joy? Is it not said of the Israelites remaining wicked, that they delighted to know God's ways,
and David saith, Psal. 126. 5. They that sow in tears, shall reap in joy. But the joy of an hypocrite is unseasonable and disorderly. It is his first work.
and David Says, Psalm 126. 5. They that sow in tears, shall reap in joy. But the joy of an hypocrite is unseasonable and disorderly. It is his First work.
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It is said of the stony ground, that when they heard the Word, they received it immediately with gladnesse, Mark. 4. 16. It is not said, they received it first with sorrow, and then with gladnesse.
It is said of the stony ground, that when they herd the Word, they received it immediately with gladness, Mark. 4. 16. It is not said, they received it First with sorrow, and then with gladness.
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It is rooted in an humble, good, and honest heart, as is said of the good ground, Luk. 8. 15. But the delight of an hypocrite is shallow and superficial; as his graces are sleight and formal, so are his delights.
It is rooted in an humble, good, and honest heart, as is said of the good ground, Luk. 8. 15. But the delight of an hypocrite is shallow and superficial; as his graces Are sleight and formal, so Are his delights.
Therefore it is said of the seed that fell upon the stony ground, that it had no root, Luk. 8. 13. and Matth. 13. 5. it wanted depth of earth, and therefore when the Sun arose, it was scorched.
Therefore it is said of the seed that fell upon the stony ground, that it had no root, Luk. 8. 13. and Matthew 13. 5. it wanted depth of earth, and Therefore when the Sun arose, it was scorched.
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The delight of a wicked man in the Word, is but a tasting and sipping, no soaking; a floating aloft in the river of Christs blood, no diving down to the bottom.
The delight of a wicked man in the Word, is but a tasting and sipping, no soaking; a floating aloft in the river of Christ blood, no diving down to the bottom.
Jeremy saith, that the Word of God was the joy and rejoycing of his heart, and that hee did eat it, Jer. 15. 16. hee did not only taste it, but eate it.
Jeremiah Says, that the Word of God was the joy and rejoicing of his heart, and that he did eat it, Jer. 15. 16. he did not only taste it, but eat it.
Lord lift thou up (saith David, Psal. 4. 6, 7.) The light of thy countenance upon us, thou hast put gladness in my heart, more than in the time that their corn and their wine encreased.
Lord lift thou up (Says David, Psalm 4. 6, 7.) The Light of thy countenance upon us, thou hast put gladness in my heart, more than in the time that their corn and their wine increased.
and for the joy he findes in it, he will fell all hee hath to purchase it, Matth. 13. 44. But the joy of a wicked man is of an inferior nature, hee rejoyceth more in Corn, Wine, and Oil, &c. And when it comes into competition, hee will leave his spiritual and heavenly, rather than lose his creature and carnal pleasures. Thus Herod rejoyced in the word that John Baptist preached,
and for the joy he finds in it, he will fell all he hath to purchase it, Matthew 13. 44. But the joy of a wicked man is of an inferior nature, he Rejoiceth more in Corn, Wine, and Oil, etc. And when it comes into competition, he will leave his spiritual and heavenly, rather than loose his creature and carnal pleasures. Thus Herod rejoiced in the word that John Baptist preached,
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As a godly man rejoyceth in worldly things, as though hee rejoyced not, 1 Cor. 7. 30. So a wicked man rejoyceth in spiritual things, as though hee rejoyced not.
As a godly man Rejoiceth in worldly things, as though he rejoiced not, 1 Cor. 7. 30. So a wicked man Rejoiceth in spiritual things, as though he rejoiced not.
and his Word are not right, because they are not overtopping and superlative. 4 It is powerful and soul-strengthening, full of life, vigour, and activity;
and his Word Are not right, Because they Are not overtopping and superlative. 4 It is powerful and Soul-strengthening, full of life, vigour, and activity;
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it will inable the soul to do and suffer any thing for God, it turns a prison into a Paradise, it makes Martyrdome to bee as a bed of Roses, it is armour of proof to steel us,
it will inable the soul to do and suffer any thing for God, it turns a prison into a Paradise, it makes Martyrdom to be as a Bed of Roses, it is armour of proof to steel us,
It is like Oil to the VVheels, like Sails to the Ship, and wings to the bird; but the delight that a wicked man hath in the Word is a powerless, dead, fruitless, and strengthless delight.
It is like Oil to the VVheels, like Sails to the Ship, and wings to the bird; but the delight that a wicked man hath in the Word is a powerless, dead, fruitless, and strengthless delight.
It is as a paper helmet, and a painted fire, it will not support him in the hour of adversity : The persons represented by the stony ground, fell away, notwithstanding their joy, assoon as ever persecution arose for the Gospel.
It is as a paper helmet, and a painted fire, it will not support him in the hour of adversity: The Persons represented by the stony ground, fell away, notwithstanding their joy, As soon as ever persecution arose for the Gospel.
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But the joy of a true Saint is soul-supporting, and soul-upholding. The joy in the Lord is their strength, Ne. 8.10. 5 The delight that a godly man hath in the Word, is sin-excluding. It cannot consist with a delight in any sin;
But the joy of a true Saint is Soul-supporting, and soul-upholding. The joy in the Lord is their strength, Ne. 8.10. 5 The delight that a godly man hath in the Word, is sin-excluding. It cannot consist with a delight in any since;
But now a wicked man, though hee may delight in the VVord, yet hee also delights in sinning against the VVord. Although Herod heard John Baptist gladly,
But now a wicked man, though he may delight in the Word, yet he also delights in sinning against the Word. Although Herod herd John Baptist gladly,
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yet hee kept his Herodias, And though the Israelites delighted to know Gods waies, yet they did not delight to walk in his waies. They were as a Nation that did righteousness, hee doth not say, they were such,
yet he kept his Herodias, And though the Israelites delighted to know God's ways, yet they did not delight to walk in his ways. They were as a nation that did righteousness, he does not say, they were such,
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6 It is grace-increasing. The more a Saint delights in the VVord of God, the more careful hee will bee to obey the VVill of God, and to grow and increase in the grace of God;
6 It is grace-increasing. The more a Saint delights in the Word of God, the more careful he will be to obey the Will of God, and to grow and increase in the grace of God;
Hee that delights to keep Gods Law, God will give him more grace to keep it according to that remarkable Text, Psal. 119. 55, 56. I have remembred thy Name, O Lord,
He that delights to keep God's Law, God will give him more grace to keep it according to that remarkable Text, Psalm 119. 55, 56. I have remembered thy Name, Oh Lord,
What had David for keeping Gods precepts? Hee had power to keep his Law, that is, to grow and increase in keeping of it. As the Prophet, Hos. 6.3. speaks of the knowledge of God.
What had David for keeping God's Precepts? He had power to keep his Law, that is, to grow and increase in keeping of it. As the Prophet, Hos. 6.3. speaks of the knowledge of God.
Then shall wee know, if wee follow on to know the Lord, that is, if we industriously labour to know God, wee shall have this reward, to bee made able to know him more.
Then shall we know, if we follow on to know the Lord, that is, if we industriously labour to know God, we shall have this reward, to be made able to know him more.
A true delight in Gods Word is Grace increasing. Grace is the Mother of all true joy, Isa. 32 ▪ 17. and joy is as the Daughter; and the Mother and Daughter live and dye together.
A true delight in God's Word is Grace increasing. Grace is the Mother of all true joy, Isaiah 32 ▪ 17. and joy is as the Daughter; and the Mother and Daughter live and die together.
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7 The delight that a godly man hath in the word, is not onely a delight in spiritual things, but a spiritual delight, grounded upon spiritual aimes and reasons.
7 The delight that a godly man hath in the word, is not only a delight in spiritual things, but a spiritual delight, grounded upon spiritual aims and Reasons.
As a godly man spiritualizeth carnal things; So an ungodly man carnalizeth spiritual things. Austin before his conversion, rejoyced much to hear Ambrose preach,
As a godly man spiritualizeth carnal things; So an ungodly man carnalizeth spiritual things. Austin before his conversion, rejoiced much to hear Ambrose preach,
But now a true Saint delights in the word upon a spiritual account, because it is Gods word, and God would have him delight in it, because it is his guide to glory, the way by which he is sanctified.
But now a true Saint delights in the word upon a spiritual account, Because it is God's word, and God would have him delight in it, Because it is his guide to glory, the Way by which he is sanctified.
In a word, hee delights in it, because it is holy and pure, hee can say with David, Psal. 119.140. Thy word is very pure, therefore thy servant loveth it.
In a word, he delights in it, Because it is holy and pure, he can say with David, Psalm 119.140. Thy word is very pure, Therefore thy servant loves it.
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8 The delight that a godly man takes in the word, is without any reservation or distinction. Hee delights in the whole word of God, in the commanding and threatning word,
8 The delight that a godly man Takes in the word, is without any reservation or distinction. He delights in the Whole word of God, in the commanding and threatening word,
He hath the whole Law written in his heart, and rejoyceth in every tittle of it. But a wicked man hath his reservations and distinctions, hee may delight in the promising word,
He hath the Whole Law written in his heart, and Rejoiceth in every tittle of it. But a wicked man hath his reservations and Distinctions, he may delight in the promising word,
It is said of the Jews, That they rejoyced in the light of John Baptist, but it is not said, They rejoyced in his heat: Hee was a burning, and a shining light, they rejoyced in his shining, but not in his burning. It is hardly possible for a wicked man, remaining wicked, to rejoyce in the burning zeal, holiness, and strictness of a John Baptist. But a godly man delighteth both in the light, and heat of the word.
It is said of the jews, That they rejoiced in the Light of John Baptist, but it is not said, They rejoiced in his heat: He was a burning, and a shining Light, they rejoiced in his shining, but not in his burning. It is hardly possible for a wicked man, remaining wicked, to rejoice in the burning zeal, holiness, and strictness of a John Baptist. But a godly man delights both in the Light, and heat of the word.
Hee delights to read, and to keep the Law of God continually, for ever and ever, Psalm. 119.45. Let us (I beseech you) labour, with all labour, for this superlative, well-rooted, powerful, spiritual, sin-excluding, grace-increasing, and abiding delight, in the whole word of God. Quest.
He delights to read, and to keep the Law of God continually, for ever and ever, Psalm. 119.45. Let us (I beseech you) labour, with all labour, for this superlative, well-rooted, powerful, spiritual, sin-excluding, grace-increasing, and abiding delight, in the Whole word of God. Quest.
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and love it so much, Psalm. 19.7, 8, 9, 10, 11. The word of God, hath God for its Author, and therefore must needs bee full of infinite wisdome, and eloquence, even the wisdome and eloquence of God. There is not a word in it,
and love it so much, Psalm. 19.7, 8, 9, 10, 11. The word of God, hath God for its Author, and Therefore must needs be full of infinite Wisdom, and eloquence, even the Wisdom and eloquence of God. There is not a word in it,
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It hath a manifesting, convincing, soul-humbling, soul-directing, soul-converting, and soul-comforting power, and efficacy in it, as appears by these Scriptures, Heb. 4.12. 1 Cor. 14.24, 25. 1 King. 21.29. Psalm. 119.105. 2 Cor. 3.6. Psalm. 119.50.
It hath a manifesting, convincing, Soul-humbling, soul-directing, Soul-converting, and Soul-comforting power, and efficacy in it, as appears by these Scriptures, Hebrew 4.12. 1 Cor. 14.24, 25. 1 King. 21.29. Psalm. 119.105. 2 Cor. 3.6. Psalm. 119.50.
But it is recorded in Scripture as our priviledge, and as the great reward that God would bestow upon those that keep holy the Sabbath-day, Isa. 58. 13, 14. Then thou shalt delight thy self in the Lord.
But it is recorded in Scripture as our privilege, and as the great reward that God would bestow upon those that keep holy the Sabbath-day, Isaiah 58. 13, 14. Then thou shalt delight thy self in the Lord.
3 You must pray for the grace of Illumination. Whensoever you take the Bible in your hand to read in it, pray Davids prayer, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law.
3 You must pray for the grace of Illumination. Whensoever you take the bible in your hand to read in it, pray Davids prayer, Psalm 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law.
Philosophers observe, that Lumen est vehiculum influentiae, Light is the Chariot of influence, as it begets the flower in the field, the gold in the mineral;
Philosophers observe, that Lumen est vehiculum influentiae, Light is the Chariot of influence, as it begets the flower in the field, the gold in the mineral;
so the foundation of all regeneration, is illumination. Pray that God would open your eyes that you may understand the Scriptures, as hee did to his Apostles Luke 24. 45. That hee would take away the vail that is upon your hearts.
so the Foundation of all regeneration, is illumination. Pray that God would open your eyes that you may understand the Scriptures, as he did to his Apostles Lycia 24. 45. That he would take away the Vail that is upon your hearts.
5 Pray that God would fulfil that excellent promise, Jer. 31.33. That hee would put his Law in your inward parts, and write it in your hearts, and then you cannot but heartily delight in it.
5 prey that God would fulfil that excellent promise, Jer. 31.33. That he would put his Law in your inward parts, and write it in your hearts, and then you cannot but heartily delight in it.
THE Excellency and Usefulness OF THE VVORD. SERMON III. PSAL. 119. 92. Unless thy Law had been my delights, I should then have perished in mine Afflictions.
THE Excellency and Usefulness OF THE WORD. SERMON III. PSALM 119. 92. Unless thy Law had been my delights, I should then have perished in mine Afflictions.
NOw I come to speak of the Proposition that is clearly held forth in the Text. Doct. 3 That the VVord of God delighted in, is the Afflicted Saints Antidote against ruine and destruction. Unless thy Law had been my delights, I should, &c. The Word of God is the sick S•••ts salve, the dying Saints cordial; a most precious medicine to keep Gods people from perishing in time of affliction? This upheld Jacob from sinking when his Brother Esau came furiously marching to destroy him, Gen. 32. 12. And thou saidst I will surely do thee good, &c. The promise of God supported him.
NOw I come to speak of the Proposition that is clearly held forth in the Text. Doct. 3 That the Word of God delighted in, is the Afflicted Saints Antidote against ruin and destruction. Unless thy Law had been my delights, I should, etc. The Word of God is the sick S•••ts salve, the dying Saints cordial; a most precious medicine to keep God's people from perishing in time of affliction? This upheld Jacob from sinking when his Brother Esau Come furiously marching to destroy him, Gen. 32. 12. And thou Said I will surely do thee good, etc. The promise of God supported him.
nor forsake him, Josh. 1. 5. Melancthon saith, that the Lant-grave of Hessen told him at Dresda, that it had been impossible for him to have born up under the manifold miseries of so long an imprisonment, nisi habuisset consolationem ex Verbo divino in suo corde, but for the comforts of the Scriptures in his heart.
nor forsake him, Josh. 1. 5. Melanchthon Says, that the Landgrave of Hessen told him At Dresden, that it had been impossible for him to have born up under the manifold misery's of so long an imprisonment, nisi habuisset consolationem ex Verbo divino in Sue cord, but for the comforts of the Scriptures in his heart.
and Lazarus under the New Testament? are the (sins with which thou art willing to part) many and great? Is thy conscience exceedingly wounded and disquieted? doth the Devil roar upon thee with hideous temptations? let thy condition bee never so sad, the Word of God is able to afford thee comfort under it.
and Lazarus under the New Testament? Are the (Sins with which thou art willing to part) many and great? Is thy conscience exceedingly wounded and disquieted? does the devil roar upon thee with hideous temptations? let thy condition be never so sad, the Word of God is able to afford thee Comfort under it.
All the refreshings that the Ambassadors of Christ administer to you, are borrowed from this Fountain. As the King of Israel answered the woman (that cryed out, saying, Help my Lord O King) If the Lord do not help thee, whence shall I help thee.
All the refreshings that the ambassadors of christ administer to you, Are borrowed from this Fountain. As the King of Israel answered the woman (that cried out, saying, Help my Lord Oh King) If the Lord do not help thee, whence shall I help thee.
when wee are sailing into the Ocean of eternity, then, even then, the promises of the Word will comfort us : When gold and silver, Father and Mother, friends,
when we Are sailing into the Ocean of eternity, then, even then, the promises of the Word will Comfort us: When gold and silver, Father and Mother, Friends,
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4 The Comforts of the Word exceed all other comforts, for they are pure, and purifying, sure, and satisfying; they are soul-supporting, soul-comforting, and soul-ravishing; they are durable and everlasting. The comforts of the world are not worthy to bee named that day, in which wee speak of the comforts of the Word.
4 The Comforts of the Word exceed all other comforts, for they Are pure, and purifying, sure, and satisfying; they Are Soul-supporting, Soul-comforting, and Soul ravishing; they Are durable and everlasting. The comforts of the world Are not worthy to be nam that day, in which we speak of the comforts of the Word.
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They are not consolationes, but consolatiunculae. At best they are but bodily, unsatisfying, and transitory. Many times they are sinful, and soul-damning.
They Are not consolationes, but consolatiunculae. At best they Are but bodily, unsatisfying, and transitory. Many times they Are sinful, and Soul damning.
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6 It is as an Apothecaries shop, or a Physitians dispensatory, out of which wee may fetch all manner of Medicines, to cure all the diseases of our souls. Art thou spiritually lame, blinde,
6 It is as an Apothecaries shop, or a Physicians dispensatory, out of which we may fetch all manner of Medicines, to cure all the diseases of our Souls. Art thou spiritually lame, blind,
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These five smooth stones, are five texts of Scripture, three of these Christ took out of the brook of the Word, by which hee subdued the Devil, Matth. 4. 4. 7, 10. 8 It is the Sun of the Christian world.
These five smooth stones, Are five texts of Scripture, three of these christ took out of the brook of the Word, by which he subdued the devil, Matthew 4. 4. 7, 10. 8 It is the Sun of the Christian world.
if, no word to instruct, and counsel us? For this is the Christians compass to sail to Heaven by, his staffe to walk withal to Heaven, his spiritual bladders to keep his soul from drowning.
if, not word to instruct, and counsel us? For this is the Christians compass to sail to Heaven by, his staff to walk withal to Heaven, his spiritual bladders to keep his soul from drowning.
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and priviledge to the Jews, that to them were committed the Oracles of God, Rom. 3. 2. And it is our great happiness that wee have not only the same Oracles of God which they have,
and privilege to the jews, that to them were committed the Oracles of God, Rom. 3. 2. And it is our great happiness that we have not only the same Oracles of God which they have,
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If God bee to bee praised for every crumme of bread wee eat, much more for giving us his VVord, which is the bread of life, and the only food of our souls.
If God be to be praised for every crumb of bred we eat, much more for giving us his Word, which is the bred of life, and the only food of our Souls.
and his will by, but also, and especially the Book of the Scriptures, whereby wee come to know those things of God, and of Christ, which neither the Book of Nature,
and his will by, but also, and especially the Book of the Scriptures, whereby we come to know those things of God, and of christ, which neither the Book of Nature,
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Let us blesse God, not only for revealing his will in his word, but for revealing it by writing. Before the time of Moses, God discovered his will by immediate revelations from Heaven. But wee have a surer word of Prophecy, 2 Pet. 1. 19. surer (to us) than a voice from Heaven; For the Devil (saith the Apostle) transforms himself into an Angel of light. Hee hath his apparitions and revelations, hee is Gods ape,
Let us bless God, not only for revealing his will in his word, but for revealing it by writing. Before the time of Moses, God discovered his will by immediate revelations from Heaven. But we have a Surer word of Prophecy, 2 Pet. 1. 19. Surer (to us) than a voice from Heaven; For the devil (Says the Apostle) transforms himself into an Angel of Light. He hath his apparitions and revelations, he is God's ape,
and his divine will by Revelations, how easily would men bee deceived, and mistake diabolical delusions, for divine Revelations; and therefore let us bless ' God for the written word, which is surer and safer (as to us) than an immediate Revelation. There are some that are apt to think that if an Angel should come from Heaven,
and his divine will by Revelations, how Easily would men be deceived, and mistake diabolical delusions, for divine Revelations; and Therefore let us bless ' God for the written word, which is Surer and safer (as to us) than an immediate Revelation. There Are Some that Are apt to think that if an Angel should come from Heaven,
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but I would have these men study the conference between Abraham and Dives, Luk. 16. 27, 28, 29, 30, 31. Habent Mosen & Prophetas, &c. They have Moses and the Prophets, if they will not profit by them,
but I would have these men study the conference between Abraham and Dives, Luk. 16. 27, 28, 29, 30, 31. Habent Moses & Prophets, etc. They have Moses and the prophets, if they will not profit by them,
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For it is the same God that speaks by his written Word, and by a voice from Heaven. The difference is only in the outward cloathing; and therefore if Gods speaking by writing will not amend us.
For it is the same God that speaks by his written Word, and by a voice from Heaven. The difference is only in the outward clothing; and Therefore if God's speaking by writing will not amend us.
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Let us read it, diligently, reverently, praying to God to give us the same spirit, that wrote it, to inable us to understand it, and conscienciously to practice it.
Let us read it, diligently, reverently, praying to God to give us the same Spirit, that wrote it, to inable us to understand it, and conscientiously to practice it.
The only motive I shall now use to perswade you to make the Word your delights, shall bee this in the Text. Because it will keep you from perishing in the time of your greatest affliction.
The only motive I shall now use to persuade you to make the Word your delights, shall be this in the Text. Because it will keep you from perishing in the time of your greatest affliction.
It will comfort you when you have most need of it (that is, under heart-sinking afflictions, and at the hour of death) and it will comfort you when all outward comforts, and creatures fail.
It will Comfort you when you have most need of it (that is, under heart-sinking afflictions, and At the hour of death) and it will Comfort you when all outward comforts, and creatures fail.
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Into Commanmandements, Threatnings, and Promises: And though a Christian must not neglect the commanding, and threatning word, yet if ever hee would make the word a channel of divine comfort, hee must study the promising word, for the promises are a Christians magna charta for Heaven.
Into Commanmandements, Threatenings, and Promises: And though a Christian must not neglect the commanding, and threatening word, yet if ever he would make the word a channel of divine Comfort, he must study the promising word, for the promises Are a Christians Magna charta for Heaven.
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because they do not chew the promises; they are rare cordials, but as a man cannot taste the sweetness of a cordial, unless hee chew it, no more can wee receive any spiritual refreshment from the promises, unless wee meditate on them.
Because they do not chew the promises; they Are rare cordials, but as a man cannot taste the sweetness of a cordial, unless he chew it, no more can we receive any spiritual refreshment from the promises, unless we meditate on them.
I knew a young maid that went triumphantly to Heaven, by the refreshing shee found in that well known Text, Matth. 11. 28. and many that have been wonderfully cheared by reading the eight chapter of the Romans, and by that Text, 1 Joh. 3. 14. VVee know that wee have passed from death unto life, because wee love the Brethren.
I knew a young maid that went triumphantly to Heaven, by the refreshing she found in that well known Text, Matthew 11. 28. and many that have been wonderfully cheered by reading the eight chapter of the Roman, and by that Text, 1 John 3. 14. We know that we have passed from death unto life, Because we love the Brothers.
It is with promises, as it is with Sermons: That Sermon which once heard, did not at all work upon us, the same Sermon heard at another time may exceedingly affect us.
It is with promises, as it is with Sermons: That Sermon which once herd, did not At all work upon us, the same Sermon herd At Another time may exceedingly affect us.
And the same Text of Scripture, which sometimes doth not at all comfort us, may at another time convey much comfort to us. Two men troubled in conscience, may both of them read the same chapter,
And the same Text of Scripture, which sometime does not At all Comfort us, may At Another time convey much Comfort to us. Two men troubled in conscience, may both of them read the same chapter,
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and the other continue troubled, and the reason is, because the Spirit of God makes the Word effectual to one, and not to the other. How often hath a distressed Saint, read Mat. 11. 28. 1 Tim. 1. 15. Joh. 10. 27, 28. Isa. 26.3. Isa. 57. 15, 1 Joh. 3. 14. and found no comfort in reading of them;
and the other continue troubled, and the reason is, Because the Spirit of God makes the Word effectual to one, and not to the other. How often hath a distressed Saint, read Mathew 11. 28. 1 Tim. 1. 15. John 10. 27, 28. Isaiah 26.3. Isaiah 57. 15, 1 John 3. 14. and found no Comfort in reading of them;
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And therefore if ever you would make the Word of God, Gods instrument to conveigh, support and comfort to you in the time of soul-sinking afflictions, you must study the promises,
And Therefore if ever you would make the Word of God, God's Instrument to convey, support and Comfort to you in the time of Soul-sinking afflictions, you must study the promises,
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1 You must make a Catalogue of the Promises, you must gather them up, as they lye scattered in the Word, into a spiritual Nose-gay, and binde them together : You must do as they that gather up ends of gold and silver; you must lose none.
1 You must make a Catalogue of the Promises, you must gather them up, as they lie scattered in the Word, into a spiritual Nosegay, and bind them together: You must do as they that gather up ends of gold and silver; you must loose none.
And though there are starrs of divers magnitudes, differing from one another in glory, yet every star hath its beauty and benefit : So though some promises are more glorious than others, (like the Sun, in comparison of the Moon) yet every promise hath its beauty,
And though there Are Stars of diverse magnitudes, differing from one Another in glory, yet every star hath its beauty and benefit: So though Some promises Are more glorious than Others, (like the Sun, in comparison of the Moon) yet every promise hath its beauty,
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2 God will bee afflicted in all our afflictions, Isa. 63. 9. hee suffers in all our sufferings, Act. 9. 4. 3 Hee will make our beds in our sicknesses, Psal. 41. 3. hee will condescend to the lowest office for our ease and refreshment.
2 God will be afflicted in all our afflictions, Isaiah 63. 9. he suffers in all our sufferings, Act. 9. 4. 3 He will make our Beds in our Sicknesses, Psalm 41. 3. he will condescend to the lowest office for our ease and refreshment.
Though they are not good in themselves, yet hee will turn them to our good, Heb. 12. 10. 1 Cor. 11. 32. Jer. 24. 5. The good figs were carried into captivity for their good.
Though they Are not good in themselves, yet he will turn them to our good, Hebrew 12. 10. 1 Cor. 11. 32. Jer. 24. 5. The good figs were carried into captivity for their good.
6 God hath promised to lay no more upon us, than wee are able to bear, but either to give us less pain, or greater patience, 1 Cor. 10. 13. And though in a little wrath hee hide his face from us for a moment,
6 God hath promised to lay no more upon us, than we Are able to bear, but either to give us less pain, or greater patience, 1 Cor. 10. 13. And though in a little wrath he hide his face from us for a moment,
3 For the compleating of this Catalogue, you may make use of many excellent books wtitten for this purpose, wherein you shall have promises of all kindes, both spiritual and temporal gathered together:
3 For the completing of this Catalogue, you may make use of many excellent books wtitten for this purpose, wherein you shall have promises of all Kinds, both spiritual and temporal gathered together:
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Yet let mee advise you, not to rest satisfied with the collections of others, but when you read the Bible, and meet with a sutable promise, with which God is pleased to affect your hearts, take the pains to write it down,
Yet let me Advice you, not to rest satisfied with the collections of Others, but when you read the bible, and meet with a suitable promise, with which God is pleased to affect your hearts, take the pains to write it down,
these are his planks upon which hee swims safe to the shoar of Heaven. All Comfort that is not founded upon a Promise, is delusion, not true Consolation. And therefore a discourse about them, cannot rationally bee interpreted eccentrical to the Text.
these Are his planks upon which he swims safe to the shore of Heaven. All Comfort that is not founded upon a Promise, is delusion, not true Consolation. And Therefore a discourse about them, cannot rationally be interpreted eccentrical to the Text.
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2 That there are diverse particulars added to these Sermons, concerning the Nature, Necessity, Excellency, and Vsefulnesse of the Promises, which were not mentioned in the preaching of them.
2 That there Are diverse particulars added to these Sermons, Concerning the Nature, Necessity, Excellency, and Vsefulnesse of the Promises, which were not mentioned in the preaching of them.
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It is reported of Saint Austin (in his life written by Possidius) that by a digression (in one of his Sermons) from his Text, hee converted an Heretique from his erroneous opinions.
It is reported of Saint Austin (in his life written by Possidius) that by a digression (in one of his Sermons) from his Text, he converted an Heretic from his erroneous opinions.
If any passage in these two Sermons prove usefull to turn thee from thy sinful negligence, and to awaken thee to a more diligent study of the precious Promises, I shall account it a happy and blessed Digression; For herein especially consisteth the difference, between a Religious Christian, and a Moral Man. A Moral Man will abstain from the outward acts of sin,
If any passage in these two Sermons prove useful to turn thee from thy sinful negligence, and to awaken thee to a more diligent study of the precious Promises, I shall account it a happy and blessed Digression; For herein especially Consisteth the difference, between a Religious Christian, and a Moral Man. A Moral Man will abstain from the outward acts of since,
Hee lives upon Creatures, not upon Promises, and therefore when Creatures fail, his heart sinks like a stone, and hee is at his wits end, and Faiths end. But a Religious Christian lives upon Promises, and not upon Creatures, and therefore when Creatures fail, hee hath the Promises to live on;
He lives upon Creatures, not upon Promises, and Therefore when Creatures fail, his heart sinks like a stone, and he is At his wits end, and Faiths end. But a Religious Christian lives upon Promises, and not upon Creatures, and Therefore when Creatures fail, he hath the Promises to live on;
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HEe that would improve the Promises, so as to make them spiritual bladders, to keep him from being drowned in the deep waters of affliction, must not only make a Catalogue of the Promises, but hee must also
He that would improve the Promises, so as to make them spiritual bladders, to keep him from being drowned in the deep waters of affliction, must not only make a Catalogue of the Promises, but he must also
The Word of God (as I have said) is as a Garden full of excellent Promises, as so many choice flowers. And it is our duty to walk often in this Garden, to gather up all the flowers that lye scattered in it, into several Nose-gayes, to binde them together (if I may so speak) with the threed of Faith, and then every day to smell of them.
The Word of God (as I have said) is as a Garden full of excellent Promises, as so many choice flowers. And it is our duty to walk often in this Garden, to gather up all the flowers that lie scattered in it, into several Nosegays, to bind them together (if I may so speak) with the thread of Faith, and then every day to smell of them.
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The Promises are the Saints Legacies left them by Christ in his last will and Testament: The Saints are called, the heirs of the Promises, Heb. 6. 17. And if they would bee filled full of joy in the day of their distress, they must bee frequent in reading these Legacies: The Promises are (as it were) the breasts of God, full of the Milk of grace and comfort.
The Promises Are the Saints Legacies left them by christ in his last will and Testament: The Saints Are called, the Heirs of the Promises, Hebrew 6. 17. And if they would be filled full of joy in the day of their distress, they must be frequent in reading these Legacies: The Promises Are (as it were) the breasts of God, full of the Milk of grace and Comfort.
The Promises are the Saints aqua vitae, (as one calls them) the Saints cordials, the Saints plank, to swim to Heaven upon, the Saints fiery Chariot, to carry them up to Heaven.
The Promises Are the Saints aqua vitae, (as one calls them) the Saints cordials, the Saints plank, to swim to Heaven upon, the Saints fiery Chariot, to carry them up to Heaven.
And the great reason why they walk so uncomfortably, so disconsolately, and so unbeleevingly in the time of their tribulation, is because they do not smell of these Nose-gayes, they do not chew these cordials, they do not read over these spiritual Legacies, they do not by serious meditation and consideration, suck out the comfort comprehended in them.
And the great reason why they walk so uncomfortably, so disconsolately, and so unbeleevingly in the time of their tribulation, is Because they do not smell of these Nosegays, they do not chew these cordials, they do not read over these spiritual Legacies, they do not by serious meditation and consideration, suck out the Comfort comprehended in them.
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1 A Presumptuous sinner studieth nothing but the promising Word. Hee sleights the commanding, and the threatning Word. The Word commands him to keep holy the Sabbath day, not to love the world, not to lust,
1 A Presumptuous sinner studieth nothing but the promising Word. He sleights the commanding, and the threatening Word. The Word commands him to keep holy the Sabbath day, not to love the world, not to lust,
The Word threatneth to wound the hairy scalp of every one that goeth on in his wickednesse, but because God is patient, and long suffering, therefore he regards it not.
The Word threatens to wound the hairy scalp of every one that Goes on in his wickedness, but Because God is patient, and long suffering, Therefore he regards it not.
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hee pores upon the commanding and threatning Word, but never ponders the promising VVord. God (saith hee) commands mee to love him with all my heart and soul, to wash my heart from iniquity, to love my enemies, to cut off my right hand,
he pores upon the commanding and threatening Word, but never ponders the promising Word. God (Says he) commands me to love him with all my heart and soul, to wash my heart from iniquity, to love my enemies, to Cut off my right hand,
God (saith hee) hath threatned to curse every one that continueth not in every thing that is written in his Law, to do it, and therefore surely I am accursed.
God (Says he) hath threatened to curse every one that Continueth not in every thing that is written in his Law, to do it, and Therefore surely I am accursed.
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God commands us to love him, but hee hath promised to circumcise our hearts to love him, &c. Deut. 30. 6. God commands us to fear him, to turn our selves from our transgressions,
God commands us to love him, but he hath promised to circumcise our hearts to love him, etc. Deuteronomy 30. 6. God commands us to Fear him, to turn our selves from our transgressions,
But hee hath promised to give us a new heart, and a new spirit, to put his fear in our hearts, that wee shall never depart from him, and to turn us from our evil waies. The Saints of God also have prayed unto God for this,
But he hath promised to give us a new heart, and a new Spirit, to put his Fear in our hearts, that we shall never depart from him, and to turn us from our evil ways. The Saints of God also have prayed unto God for this,
as the fruit of his free mercy, Jer. 31. 18. Lam. 5. 21. There is nothing commanded in the Covenant of works, but God hath promised in the Covenant of grace, in some measure to work it in us,
as the fruit of his free mercy, Jer. 31. 18. Lam. 5. 21. There is nothing commanded in the Covenant of works, but God hath promised in the Covenant of grace, in Some measure to work it in us,
Hee would flye from the Covenant of works, to the Covenant of grace; from his own unrighteousness, unto the righteousness of Christ; and from the commanding and threatning word, unto the promising word: hee would say, Lord!
He would fly from the Covenant of works, to the Covenant of grace; from his own unrighteousness, unto the righteousness of christ; and from the commanding and threatening word, unto the promising word: he would say, Lord!
But now on the contrary A poor distressed Christian pores upon his iniquities and corruptions, but never mindes himself of the Promises, and this makes him live so dejectedly, and disconsolately.
But now on the contrary A poor distressed Christian pores upon his iniquities and corruptions, but never minds himself of the Promises, and this makes him live so dejectedly, and disconsolately.
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you must not only meditate on the commanding, and threatning Word, but on the promising Word. The Commandements and threatnings must drive you to the Promises;
you must not only meditate on the commanding, and threatening Word, but on the promising Word. The commandments and threatenings must drive you to the Promises;
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you must not only study your corruptions to humble you, but also the Promises to comfort you. I do not say, you must not study your corruptions, but you must joyn the study of the Promises together with them.
you must not only study your corruptions to humble you, but also the Promises to Comfort you. I do not say, you must not study your corruptions, but you must join the study of the Promises together with them.
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1 Because they cost a great price (even the blood of Christ) to purchase them. They are all made to us in Christ, and for Christ; they are in him yea, and in him Amen. The Covenant (which is the Pandecta and Cabinet of all the Promises) was sealed with his blood.
1 Because they cost a great price (even the blood of christ) to purchase them. They Are all made to us in christ, and for christ; they Are in him yea, and in him Amen. The Covenant (which is the Pandecta and Cabinet of all the Promises) was sealed with his blood.
they assure us of our interest in God, of our justification, reconciliation, adoption, sanctification, and glorification. Heaven it self is nothing else but the injoyment of the Promises, Heb. 6. 12. The Promises are Heaven folded up; Heaven is the Promise unfolded. For the Promises are nothing else but the eternal purposes of God towards his children made manifest.
they assure us of our Interest in God, of our justification, reconciliation, adoption, sanctification, and glorification. Heaven it self is nothing Else but the enjoyment of the Promises, Hebrew 6. 12. The Promises Are Heaven folded up; Heaven is the Promise unfolded. For the Promises Are nothing Else but the Eternal Purposes of God towards his children made manifest.
The purposes of God are his concealed Promises; and the Promises are his revealed purposes. The Promises are the kisses of Jesus Christ, they discover his dear love,
The Purposes of God Are his concealed Promises; and the Promises Are his revealed Purposes. The Promises Are the Kisses of jesus christ, they discover his dear love,
and when hee discovers to us our interest in them, then hee kisses us with the kisses of his mouth, and fills us with joy unspeakable and glorious. They are made by God, and they make over God to us,
and when he discovers to us our Interest in them, then he Kisses us with the Kisses of his Mouth, and fills us with joy unspeakable and glorious. They Are made by God, and they make over God to us,
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as our portion, and Christ as our Saviour, and the Spirit as our Sanctifier, and all good things, both here and hereafter as our inheritance, and therefore may well bee called exceeding great and precious Promises.
as our portion, and christ as our Saviour, and the Spirit as our Sanctifier, and all good things, both Here and hereafter as our inheritance, and Therefore may well be called exceeding great and precious Promises.
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because it is founded upon better Promises? Heb. 8. 6. and bringeth in a better hope, Heb. 7. 19. 4 Because they put a price upon all the blessings of God.
Because it is founded upon better Promises? Hebrew 8. 6. and brings in a better hope, Hebrew 7. 19. 4 Because they put a price upon all the blessings of God.
A little mercy reached out to us, as a fruit of a Promise, is more worth than a world of blessings comming to us meerly by way of providence. A man may receive blessings from God upon a double account, either ex largitate, or ex promisso, either by way of providence, or by way of Promise. 1 By way of Providence; Thus God gives the earth to the sons of men, Psal. 115. 16. Thus hee gave one hundred twenty and seven Provinces to Ahashuerosh. Thus hee sets up the basest of men to rule over Nations, Dan. 4. 17. 2 By way of Promise. Thus hee gives health, wealth, and all outward comforts unto his children.
A little mercy reached out to us, as a fruit of a Promise, is more worth than a world of blessings coming to us merely by Way of providence. A man may receive blessings from God upon a double account, either ex largitate, or ex Promisso, either by Way of providence, or by Way of Promise. 1 By Way of Providence; Thus God gives the earth to the Sons of men, Psalm 115. 16. Thus he gave one hundred twenty and seven Provinces to Ahasuerus. Thus he sets up the Basest of men to Rule over nations, Dan. 4. 17. 2 By Way of Promise. Thus he gives health, wealth, and all outward comforts unto his children.
as a fruit of the Promise, is more worth than a thousand blessings comming to us, only by way of Providence. And therefore David saith, A little that the righteous man hath, is better than the riches of many wicked, Psal. 37. 16. And the reason is,
as a fruit of the Promise, is more worth than a thousand blessings coming to us, only by Way of Providence. And Therefore David Says, A little that the righteous man hath, is better than the riches of many wicked, Psalm 37. 16. And the reason is,
1 Because blessings given by vertue of a Promise, are signes of Gods special love, and come flowing to us from the same love with which God gives us Christ, they are the fruit of Covenantlove.
1 Because blessings given by virtue of a Promise, Are Signs of God's special love, and come flowing to us from the same love with which God gives us christ, they Are the fruit of Covenantlove.
but as the cup in Benjamins sack, which proved a snare to him, rather than a mercy. But the godly have blessings as blessings : They have grace with them to improve them for Gods glory; they have not only the blessings, but a thankful heart for them,
but as the cup in Benjamites sack, which proved a snare to him, rather than a mercy. But the godly have blessings as blessings: They have grace with them to improve them for God's glory; they have not only the blessings, but a thankful heart for them,
3 Because they are pledges to them of better mercies, and beginnings of better. They are not merces, but arrha, not their wages, but an earnest of Heaven.
3 Because they Are pledges to them of better Mercies, and beginnings of better. They Are not merces, but arrha, not their wages, but an earnest of Heaven.
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The Promises (as one saith) sealed by the blood of Christ, ratified by the Oath of God, testified by the spirit of truth, delivered by the hand of mercy, and received by the hand of Faith, are operative words, and produce rare effects in the soul.
The Promises (as one Says) sealed by the blood of christ, ratified by the Oath of God, testified by the Spirit of truth, Delivered by the hand of mercy, and received by the hand of Faith, Are operative words, and produce rare effects in the soul.
1 A Soul-sanctifying Power. Therefore they are said to make us partakers of the divine nature, 2 Pet. 1. 4. I say, of the divine nature; not by the communication of the divine essence, but by participation of divine graces. Not in a Familistical sense (as if wee were Godded into God,
1 A Soul-sanctifying Power. Therefore they Are said to make us partakers of the divine nature, 2 Pet. 1. 4. I say, of the divine nature; not by the communication of the divine essence, but by participation of divine graces. Not in a Familistical sense (as if we were Godded into God,
and Christed into Christ) but in a spiritual sense; wee are by the Promises made partakers of the divine nature, that is, of the divine graces, by which wee are made like to God in holiness.
and Christed into christ) but in a spiritual sense; we Are by the Promises made partakers of the divine nature, that is, of the divine graces, by which we Are made like to God in holiness.
but only because it pleaseth him so to do, 1 Sam. 12. 22. The Lord will not forsake his people for his great names sake because it pleased the Lord to make you his people.
but only Because it Pleases him so to do, 1 Sam. 12. 22. The Lord will not forsake his people for his great names sake Because it pleased the Lord to make you his people.
and freely given, Joh. 3. 16. God so loved the World, that hee gave his only begotten Son, &c. Rev. 22. 17. Whosoever will, let him take the water of life freely.
and freely given, John 3. 16. God so loved the World, that he gave his only begotten Son, etc. Rev. 22. 17. Whosoever will, let him take the water of life freely.
4 You must meditate on the firmness, faithfulness, unchangeableness, and immutability of the Promises : they are the Promises of that God, who cannot deny himself. Promissa haec tua sunt Domine (saith Austin) & quis falli timet, cum promittit ipsa veritas;
4 You must meditate on the firmness, faithfulness, unchangeableness, and immutability of the Promises: they Are the Promises of that God, who cannot deny himself. Promissa haec tua sunt Domine (Says Austin) & quis Fallen timet, cum Promittit ipsa veritas;
but it shall come to pass in due time, whatsoever hee hath promised in his goodness, hee will perform by his power. God is not a man, that hee should lye,
but it shall come to pass in due time, whatsoever he hath promised in his Goodness, he will perform by his power. God is not a man, that he should lie,
Hath hee said, and shall hee not do it? or hath hee spoken, and shall hee not make it good? Numb. 23. 19. God hath promised that the same bodies that dye, shall rise again at the last day.
Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Numb. 23. 19. God hath promised that the same bodies that die, shall rise again At the last day.
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and shall hee not do it? Is the Lords hand shortned? Therefore Christ tells the Sadduces, Matth. 22. 27. You erre, not knowing the Scriptures, and the power of God.
and shall he not do it? Is the lords hand shortened? Therefore christ tells the Sadducees, Matthew 22. 27. You err, not knowing the Scriptures, and the power of God.
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God hath promised, that before the end of the world, there shall bee a national conversion of the Jews, that the Kingdomes of the world shall become the Kingdomes of our Lord and Saviour.
God hath promised, that before the end of the world, there shall be a national conversion of the jews, that the Kingdoms of the world shall become the Kingdoms of our Lord and Saviour.
yet with God all things are possible : Therefore the Apostle proves the future conversion of the Jews by an Argument drawn from the power of God, Rom. 11. 23. God is able to graft them in again.
yet with God all things Are possible: Therefore the Apostle Proves the future conversion of the jews by an Argument drawn from the power of God, Rom. 11. 23. God is able to grafted them in again.
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An Anchor, both sure, and stedfast. When David was taken by the Philistins, hee was so supported by the Promise of God, that hee did not fear what man could do against him;
an Anchor, both sure, and steadfast. When David was taken by the philistines, he was so supported by the Promise of God, that he did not Fear what man could do against him;
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therefore hee repeats it three times, Psal. 56. 3. 10. In God I will praise his Word, in God I will praise his Word, in God I will praise his Word (that is, his Word of Promise) I will not fear what flesh can do unto mee : the Scripture builds all the hope and comfort of a Christian upon the faithfulness of God, 1 Cor. 1. 9. God is faithful, by whom, &c. 1 Thes. 5. 23, 24. 1 Cor. 10. 13. God is faithful, who will not suffer you to bee tempted above that you are able, &c. 2 Thes. 3. 3. The Lord is faithful, who shall stablish you, &c. Heb. 10. 23. for hee is faithful that promised. Memorable is that saying of David, Psal. 138. 2. For thou hast magnified thy Word above all thy name:
Therefore he repeats it three times, Psalm 56. 3. 10. In God I will praise his Word, in God I will praise his Word, in God I will praise his Word (that is, his Word of Promise) I will not Fear what Flesh can do unto me: the Scripture builds all the hope and Comfort of a Christian upon the faithfulness of God, 1 Cor. 1. 9. God is faithful, by whom, etc. 1 Thebes 5. 23, 24. 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that you Are able, etc. 2 Thebes 3. 3. The Lord is faithful, who shall establish you, etc. Hebrew 10. 23. for he is faithful that promised. Memorable is that saying of David, Psalm 138. 2. For thou hast magnified thy Word above all thy name:
Which words are to bee understood, (as David Kimh•i, and our English Annotations say) Hysteron proteron, that is, thou hast by thy Word (that is, by performing thy Word and Promises) Magnified thy name above all things, or as Ainsworth; Thy word of Promise in Christ,
Which words Are to be understood, (as David Kimh•i, and our English Annotations say) Hysteron proteron, that is, thou hast by thy Word (that is, by performing thy Word and Promises) Magnified thy name above all things, or as Ainsworth; Thy word of Promise in christ,
O then let all the Saints of God, who are heirs of the Promises, meditate frequently upon the preciousness, freeness, firmness, unchangeableness, and immutability of them.
O then let all the Saints of God, who Are Heirs of the Promises, meditate frequently upon the preciousness, freeness, firmness, unchangeableness, and immutability of them.
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The Promises are the Saints Magazin, and spiritual treasure; they are called the unsearchable riches of Christ, Eph. 3. 6. 7. It is one of the greatest titles belonging to a Saint, to bee stiled an heir of the Promises.
The Promises Are the Saints Magazine, and spiritual treasure; they Are called the unsearchable riches of christ, Ephesians 3. 6. 7. It is one of the greatest titles belonging to a Saint, to be styled an heir of the Promises.
For God is his (and hee that hath him that hath all things, hath all things) Christ is his (and Christ is all in all) the Spirit is his (and hee who hath the Spirit, hath all good things,
For God is his (and he that hath him that hath all things, hath all things) christ is his (and christ is all in all) the Spirit is his (and he who hath the Spirit, hath all good things,
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as appears by comparing Mat. 7. 11. with Luk. 11. 13. In the first it is said — How much more shall your Father in Heaven, give good things, &c. In the second, How much more shall your Heavenly Father give the holy Spirit, &c.) Grace,
as appears by comparing Mathew 7. 11. with Luk. 11. 13. In the First it is said — How much more shall your Father in Heaven, give good things, etc. In the second, How much more shall your Heavenly Father give the holy Spirit, etc.) Grace,
for hee hath the great God ingaged by promise to bee his God, and the God of his. As Charles the first, commanded his Herald in a challenge to Francis the first, King of France, to proclaim him with all his titles, stiling him Emperour of Germany, King of Castile, Arragon, Naples, Sicily, &c. But Francis commanded his Herald to call him so often King of France, as the other had titles by all his Countries;
for he hath the great God engaged by promise to be his God, and the God of his. As Charles the First, commanded his Herald in a challenge to Francis the First, King of France, to proclaim him with all his titles, styling him Emperor of Germany, King of Castile, Aragon, Naples, Sicily, etc. But Francis commanded his Herald to call him so often King of France, as the other had titles by all his Countries;
So when a wicked man brags of his Lordships, and great possessions, when hee boasteth of his thousands a year, a child of God may say, God is mine, God is mine, &c. I am richer than all the wicked men in the world.
So when a wicked man brags of his Lordship's, and great possessions, when he boasts of his thousands a year, a child of God may say, God is mine, God is mine, etc. I am Richer than all the wicked men in the world.
If ready to faint in waiting upon God, and in expecting the fulfilling of his Promises, meditate on Isa. 30. 18. Isa. 63. 3. Isa. 40. 28, 29, 30. Mal. 3. 1.
If ready to faint in waiting upon God, and in expecting the fulfilling of his Promises, meditate on Isaiah 30. 18. Isaiah 63. 3. Isaiah 40. 28, 29, 30. Malachi 3. 1.
If ready to dye, and full of fears and doubts, meditate on 1 Cor. 15. 55, 56, 57. Hos. 13. 14. Rev. 14. 13. 1 Cor. 3. 22, 23. 2 Cor. 5. 1, 8. 7 You must meditate on the variety of the Promises, and their difference and distinction one from the other.
If ready to die, and full of fears and doubts, meditate on 1 Cor. 15. 55, 56, 57. Hos. 13. 14. Rev. 14. 13. 1 Cor. 3. 22, 23. 2 Cor. 5. 1, 8. 7 You must meditate on the variety of the Promises, and their difference and distinction one from the other.
The Scripture is bespangled with Promises, as the Heavens are with stars. It were happy if the Saints would prove spiritual Astronomers, and make it their work to study the nature of these stars.
The Scripture is bespangled with Promises, as the Heavens Are with Stars. It were happy if the Saints would prove spiritual Astronomers, and make it their work to study the nature of these Stars.
3 And especially for their distinction and difference. For one star differeth from another in glory, 1 Cor. 15. 41. There is one glory of the Sun, another of the Moon, another of the Stars;
3 And especially for their distinction and difference. For one star differeth from Another in glory, 1 Cor. 15. 41. There is one glory of the Sun, Another of the Moon, Another of the Stars;
So do the Promises differ exceedingly one from the other in beauty and excellency. Some are temporal, some spiritual, some of things that are eternal. Some are conditional, some absolute, some are Promises to those that have grace; some are promises of grace, some are general, others particular. Some are Original, Fundamental, and Fountain-Promises (as the promise of Jesus Christ, Of God, being our God,
So do the Promises differ exceedingly one from the other in beauty and excellency. some Are temporal, Some spiritual, Some of things that Are Eternal. some Are conditional, Some absolute, Some Are Promises to those that have grace; Some Are promises of grace, Some Are general, Others particular. some Are Original, Fundamental, and Fountain-Promises (as the promise of jesus christ, Of God, being our God,
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and of eternal life hereafter) Now it is our duty to take notice of every ray of gold, to meditate upon all the Promises, both spiritual, temporal, and eternal, both conditional and absolute, both of grace, and to grace, both general, and particular; but especially of the Original and fundamental Promises, the Fountain-promises, from whence all others as so many streams and rivolets, are deduced and derived.
and of Eternal life hereafter) Now it is our duty to take notice of every ray of gold, to meditate upon all the Promises, both spiritual, temporal, and Eternal, both conditional and absolute, both of grace, and to grace, both general, and particular; but especially of the Original and fundamental Promises, the Fountain-promises, from whence all Others as so many streams and rivulets, Are deduced and derived.
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I have already shewed you, that they are the conduits of grace, and comfort, that they have a soul-sanctifying, and a soul-comforting-power. Give mee leave to adde;
I have already showed you, that they Are the conduits of grace, and Comfort, that they have a soul-sanctifying, and a soul-comforting-power. Give me leave to add;
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That the Promises are 1 The breathings of divine love and affection. 2 The life and soul of Faith. 3 The Anchor of Hope. 4 The Wings of Prayer. 5 The Foundation of Industry. 6 The Raies and Beams of the Sun of Righteousness;
That the Promises Are 1 The breathings of divine love and affection. 2 The life and soul of Faith. 3 The Anchor of Hope. 4 The Wings of Prayer. 5 The Foundation of Industry. 6 The Rays and Beams of the Sun of Righteousness;
1 They are the breathings of divine love and affection. It is an Argument of Gods wonderful love to his children, that hee is pleased to enter into a Promise and Covenant, to bee their God,
1 They Are the breathings of divine love and affection. It is an Argument of God's wondered love to his children, that he is pleased to enter into a Promise and Covenant, to be their God,
but his love and mercy; as David saith of what God had promised to him, 2 Sam. 7. 21. According to thine own heart (ex mero motu voluntatis) and according to thy Word, not for any thing in mee,
but his love and mercy; as David Says of what God had promised to him, 2 Sam. 7. 21. According to thine own heart (ex mero motu voluntatis) and according to thy Word, not for any thing in me,
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For love is loves loadstone; therefore the Apostle saith, Wee love him, because hee loved us first. The sense of Gods love to us, will kindle a love in us to God.
For love is loves Loadstone; Therefore the Apostle Says, we love him, Because he loved us First. The sense of God's love to us, will kindle a love in us to God.
So the beams of Gods love shining into our souls, warms our hearts with the love of God. The love of God constrains us, as saith Paul 2 Cor. 5. 14. There is a compulsive and constraining power in love.
So the beams of God's love shining into our Souls, warms our hearts with the love of God. The love of God constrains us, as Says Paul 2 Cor. 5. 14. There is a compulsive and constraining power in love.
What did not Jacob do for the love of Rachel? How was Mephibosheth affected with the love of David? 2 Sam. 9. 8. It is our duty to love those that hate us, but not to love those that love us, is more than heathenish, and brutish.
What did not Jacob do for the love of Rachel? How was Mephibosheth affected with the love of David? 2 Sam. 9. 8. It is our duty to love those that hate us, but not to love those that love us, is more than Heathenish, and brutish.
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2 They are the life and soul of Faith. Faith without a Promise to act upon, is as a body without a soul, as a dead flower which hath no beauty, or sweetness in it;
2 They Are the life and soul of Faith. Faith without a Promise to act upon, is as a body without a soul, as a dead flower which hath no beauty, or sweetness in it;
which is not founded upon a Promise, is presumption, and not Hope, Presumption is when a man hopes to go to Heaven, upon no ground, or upon an insufficient ground. But true Hope is a Hope grounded upon a Scripture-Promise: And Hope bottomed upon divine Promises, will mightily avail unto purity and holiness.
which is not founded upon a Promise, is presumption, and not Hope, Presumption is when a man hope's to go to Heaven, upon no ground, or upon an insufficient ground. But true Hope is a Hope grounded upon a Scripture-Promise: And Hope bottomed upon divine Promises, will mightily avail unto purity and holiness.
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Abraham, Isaac, and Jacob lived as pilgrims and strangers upon earth, because they looked and hoped for a City which hath foundations, whose builder and maker is God.
Abraham, Isaac, and Jacob lived as pilgrim's and Strangers upon earth, Because they looked and hoped for a city which hath foundations, whose builder and maker is God.
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The best way to obtain holiness, is upon our knees; the best posture to fight against the Devil, is upon our knees; and therefore Prayer is not put as a part of our spiritual armour, but added as that which must bee an ingredient in every part, and which will make every part effectual.
The best Way to obtain holiness, is upon our knees; the best posture to fight against the devil, is upon our knees; and Therefore Prayer is not put as a part of our spiritual armour, but added as that which must be an ingredient in every part, and which will make every part effectual.
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But now, The Promises are the Wings of Prayer. Prayer without a Promise, is as a Bird without Wings: And therefore wee read both of Jacob and Jehoshaphat, how they urged God in their prayers with his Promises.
But now, The Promises Are the Wings of Prayer. Prayer without a Promise, is as a Bird without Wings: And Therefore we read both of Jacob and Jehoshaphat, how they urged God in their Prayers with his Promises.
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unto the study of soul-purification, to have our conversation without covetousness; to flee from Idolatry, and to separate our selves from sinful communion.
unto the study of soul-purification, to have our Conversation without covetousness; to flee from Idolatry, and to separate our selves from sinful communion.
Answ. Absolute promises are made foundations of industry in Scripture, as well as conditional: The Apostle exhorts us to worke-out our salvation with fear and trembling,
Answer Absolute promises Are made foundations of industry in Scripture, as well as conditional: The Apostle exhorts us to workout our salvation with Fear and trembling,
And the reason is, because God performeth nothing which hee promiseth, though never so absolutely, but in the diligent and conscientious use of the means on our part.
And the reason is, Because God Performeth nothing which he promises, though never so absolutely, but in the diligent and conscientious use of the means on our part.
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God promiseth, Ezekiel 36. 26. to give us a new heart, and a new spirit, &c. but then hee adds, vers. 37. I will yet for this, bee inquired of by the house of Israel.
God promises, Ezekielem 36. 26. to give us a new heart, and a new Spirit, etc. but then he adds, vers. 37. I will yet for this, be inquired of by the house of Israel.
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As all the lines in a circumference, though never so distant, carry a man to one and the same center. So all the Promises carry us to Christ the Center. For the Promises are not made for any thing in us,
As all the lines in a circumference, though never so distant, carry a man to one and the same centre. So all the Promises carry us to christ the Centre. For the Promises Are not made for any thing in us,
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Now Jesus Christ is the ground of all soul-purification, soul-consolation, and soul-salvation, And therefore I may safely conclude, that the promises are most singularly useful and advantagious.
Now jesus christ is the ground of all soul-purification, soul-consolation, and soul-salvation, And Therefore I may safely conclude, that the promises Are most singularly useful and advantageous.
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And that it is the duty of all those that desire to live holily and comfortably, to consider and ponder the profitableness and beneficialness of the promises.
And that it is the duty of all those that desire to live holily and comfortably, to Consider and ponder the profitableness and beneficialness of the promises.
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This I adde to awaken Christians to attend diligently to this discourse about the promises, and to shew them the necessity of minding and of studying them.
This I add to awaken Christians to attend diligently to this discourse about the promises, and to show them the necessity of minding and of studying them.
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For hee that hath no right to them is in a faithless, hopeless, comfortless, desperate, and damnable condition. All the happiness of a Christian both here and hereafter consisteth especially in his right and title to the promises.
For he that hath no right to them is in a faithless, hopeless, comfortless, desperate, and damnable condition. All the happiness of a Christian both Here and hereafter Consisteth especially in his right and title to the promises.
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And such is the condition of him who is a stranger to the Promises; for all hope of Heaven, which is not bottomed upon a promise, is presumption, and soul-delusion. All comfort and joy which is not grounded upon a promise, is soul-cousenage; and all Faith not anchored upon a Promise, is nothing else but flattery, and soul-mockery; Consider this, you that are full of joy and comfort, and (as you say) rely upon Christ for salvation;
And such is the condition of him who is a stranger to the Promises; for all hope of Heaven, which is not bottomed upon a promise, is presumption, and soul-delusion. All Comfort and joy which is not grounded upon a promise, is soul-cosenage; and all Faith not anchored upon a Promise, is nothing Else but flattery, and soul-mockery; Consider this, you that Are full of joy and Comfort, and (as you say) rely upon christ for salvation;
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Tell mee what promise have you to build this Faith, this hope, this comfort upon? For there are thousands that flatter themselves into Hell by a false hope of Heaven; thousands which promise to themselves to go to Heaven,
Tell me what promise have you to built this Faith, this hope, this Comfort upon? For there Are thousands that flatter themselves into Hell by a false hope of Heaven; thousands which promise to themselves to go to Heaven,
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but have no Promise for it from God. Such were the five foolish Virgins; such was the Church of Laodicaea, such were they, Matth. 7. 24. Hos. 8. 2, 3. Micah 3. 10, 11. Remember this,
but have no Promise for it from God. Such were the five foolish Virgins; such was the Church of Laodicea, such were they, Matthew 7. 24. Hos. 8. 2, 3. micah 3. 10, 11. remember this,
and let it bee daily in your thoughts : you that have not true right to the Promises, your Faith, is faction, your Hope, is presumption, and your joy is delusion.
and let it be daily in your thoughts: you that have not true right to the Promises, your Faith, is faction, your Hope, is presumption, and your joy is delusion.
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To bee a stranger from the Promise, is to bee without God, without Christ, and without Hope. So much for the second particular, viz. Meditate on the Promises.
To be a stranger from the Promise, is to be without God, without christ, and without Hope. So much for the second particular, viz. Meditate on the Promises.
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He that would make the Promises as spiritual bladders to keep him from drowning in the deep waters of affliction, must not only make a Catalogue of them,
He that would make the Promises as spiritual bladders to keep him from drowning in the deep waters of affliction, must not only make a Catalogue of them,
hee must hugge and kisse them as his rich portion, and glorious inheritance. And this is the chief of all : For no man can receive any comfort from a Promise, who is not able to make out his interest in that Promise:
he must hug and kiss them as his rich portion, and glorious inheritance. And this is the chief of all: For no man can receive any Comfort from a Promise, who is not able to make out his Interest in that Promise:
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Quid est Deus, si non est meus? What am I the better (saith Origen) that Christ took upon him the flesh of a Virgin, if hee took not my flesh? what was the great Prince the better for the miraculous plenty in Samaria, when the Prophet told him that hee should see it with his eyes,
Quid est Deus, si non est meus? What am I the better (Says Origen) that christ took upon him the Flesh of a Virgae, if he took not my Flesh? what was the great Prince the better for the miraculous plenty in Samaria, when the Prophet told him that he should see it with his eyes,
but not eat of it? As the man, who when hee was ready to bee drowned, saw a Rain-bow (which was a sign that the world should never bee again drowned) said, Quid mihi proderit haec Iris, si ego peream;
but not eat of it? As the man, who when he was ready to be drowned, saw a Rainbow (which was a Signen that the world should never be again drowned) said, Quid mihi proderit haec Iris, si ego Periam;
such are your presumptuous sinners, who take it for granted, that the Promises belong to them, who presume themselves into Hell by a false hope in the Promises, who make a Feather-bed of the Promises upon which they sleep securely in sin : As Thrasilaus (a mad Athenian) laid claim to every Ship that came to Athens, though hee had right to none:
such Are your presumptuous Sinners, who take it for granted, that the Promises belong to them, who presume themselves into Hell by a false hope in the Promises, who make a Featherbed of the Promises upon which they sleep securely in since: As Thrasilaus (a mad Athenian) laid claim to every Ship that Come to Athens, though he had right to none:
he inlargeth them beyond their bounds, and maketh the conditional Promises to bee absolute, and such as belong only to those that are in Christ, to belong to him,
he enlargeth them beyond their bounds, and makes the conditional Promises to be absolute, and such as belong only to those that Are in christ, to belong to him,
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2 Some have an interest in the Promises, and know their interest. These live in Heaven while they are upon earth, these rejoyce in tribulation, and are more than conquerors over the greatest afflictions.
2 some have an Interest in the Promises, and know their Interest. These live in Heaven while they Are upon earth, these rejoice in tribulation, and Are more than conquerors over the greatest afflictions.
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That man, who taking the Bible into his hand, can say upon right grounds : All the Promises in this Book are my portion, and I have a right and title to them, this man is happy above expression.
That man, who taking the bible into his hand, can say upon right grounds: All the Promises in this Book Are my portion, and I have a right and title to them, this man is happy above expression.
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3 Some have an interest in the Promises, but do not know their interest, and therefore dare not (in the hour of trouble) apply them for their supportation and consolation. Such are your broken-hearted, wounded, distressed, and deserted Christians. Such can receive no comfort from the Promises in the day of affliction.
3 some have an Interest in the Promises, but do not know their Interest, and Therefore Dare not (in the hour of trouble) apply them for their supportation and consolation. Such Are your brokenhearted, wounded, distressed, and deserted Christians. Such can receive no Comfort from the Promises in the day of affliction.
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When they begin to apply them for their support, the Devil suggesteth to them, and their own doubting hearts tells them, that they mis-apply them, and that they belong not to them.
When they begin to apply them for their support, the devil suggests to them, and their own doubting hearts tells them, that they misapply them, and that they belong not to them.
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When a godly Minister (whose office is to speak a word in season to those that are weary, Isa. 50. 4.) indeavours by the Application of the Promises to comfort them, their souls refuse to bee comforted, they exclude themselves from having a right to Christ, and his Promises, though Christ would not have them excluded. They groundlesly contest that their names are written in the black book of reprobation, and that all the curses of the Law are their portion;
When a godly Minister (whose office is to speak a word in season to those that Are weary, Isaiah 50. 4.) endeavours by the Application of the Promises to Comfort them, their Souls refuse to be comforted, they exclude themselves from having a right to christ, and his Promises, though christ would not have them excluded. They groundlessly contest that their names Are written in the black book of reprobation, and that all the curses of the Law Are their portion;
when they are (that I may bee Gods instrument to inable such to make Application of the precious promises unto their own souls in particular, in the hour of trouble,
when they Are (that I may be God's Instrument to inable such to make Application of the precious promises unto their own Souls in particular, in the hour of trouble,
1 Whosoever in a Gospel-sense doth obey the commanding word of God, hath a real interest in the Promising word of God: Though thou canst not perfectly obey the will of God,
1 Whosoever in a Gospel sense does obey the commanding word of God, hath a real Interest in the Promising word of God: Though thou Canst not perfectly obey the will of God,
If God hath written his Law in thy heart, and given thee a Gospel-frame, inclining thee to the obedience of all his commandements sincerely, though not perfectly; this is an infallible evidence, that thou hast a right and portion in all the Promises.
If God hath written his Law in thy heart, and given thee a Gospel frame, inclining thee to the Obedience of all his Commandments sincerely, though not perfectly; this is an infallible evidence, that thou hast a right and portion in all the Promises.
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if yee thoroughly execute judgement, &c. then will I cause you to dwell in this place, &c. If yee thoroughly amend, &c. not only in some things, but in all things; not only outwardly, but inwardly also.
if ye thoroughly execute judgement, etc. then will I cause you to dwell in this place, etc. If ye thoroughly amend, etc. not only in Some things, but in all things; not only outwardly, but inwardly also.
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It is worth observing : that all the Promises of life and salvation are conditional. Happiness is entailed upon Holiness, Glory upon Grace. You shall read in Scripture of the blessings of the Covenant, and of the bond of the Covenant, of the blessings of the Promises, and of the condition of the Promises. If ever you would assure your selves of your interest in the blessings of the Covenant, you must try your selves by your sincere performance of the condition. Thus Christ is promised to none but such as beleeve;
It is worth observing: that all the Promises of life and salvation Are conditional. Happiness is entailed upon Holiness, Glory upon Grace. You shall read in Scripture of the blessings of the Covenant, and of the bound of the Covenant, of the blessings of the Promises, and of the condition of the Promises. If ever you would assure your selves of your Interest in the blessings of the Covenant, you must try your selves by your sincere performance of the condition. Thus christ is promised to none but such as believe;
yet thou hast respect to all) that thou obeyest God in deed, and in truth, and that thou sincerely labourest to bee godly : This is a certain sign, that all the Promises are thy portion; but you that are ungodly,
yet thou hast respect to all) that thou obeyest God in deed, and in truth, and that thou sincerely labourest to be godly: This is a certain Signen, that all the Promises Are thy portion; but you that Are ungodly,
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and do not thoroughly amend your waies, you that sleight, undervalue, and despise the commanding Word, you have no part, no portion in the promising word.
and do not thoroughly amend your ways, you that sleight, undervalue, and despise the commanding Word, you have no part, no portion in the promising word.
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Rule 2. 2 The more thou art afraid, lest thou shouldest have no right to the Promises, the more right thou hast (in all probability) to them. This I speak only to the distressed Christian;
Rule 2. 2 The more thou art afraid, lest thou Shouldst have no right to the Promises, the more right thou hast (in all probability) to them. This I speak only to the distressed Christian;
And the Prophet Isaiah calls upon those who are of a fearful heart, to bee strong, and fear not, and tells us for our comfort, that God will look with an eye of favour upon him that is poor,
And the Prophet Isaiah calls upon those who Are of a fearful heart, to be strong, and Fear not, and tells us for our Comfort, that God will look with an eye of favour upon him that is poor,
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Rule 3. 3 The more sensible thou art of thine own unworthiness to lay hold upon the Promises, the more thou art fitted and qualified to lay hold upon them.
Rule 3. 3 The more sensible thou art of thine own unworthiness to lay hold upon the Promises, the more thou art fitted and qualified to lay hold upon them.
therefore hee makes us worthy. Wee must not bring worthinesse to Christ, but fetch worthinesse from Christ. And therefore if thou beest sensible of thine own nothingnesse, emptinesse,
Therefore he makes us worthy. we must not bring worthiness to christ, but fetch worthiness from christ. And Therefore if thou Best sensible of thine own nothingness, emptiness,
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4 Study thy interest in the main and fundamental Promise, and that will help thee to make out thy interest in all the other, The main and fundamental Promise, is the Promise of Christ. For all Promises,
4 Study thy Interest in the main and fundamental Promise, and that will help thee to make out thy Interest in all the other, The main and fundamental Promise, is the Promise of christ. For all Promises,
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If no interest in Christ, no interest in the promises; If an interest in Christ, an interest in the Promises; let this then bee thy daily businesse to make it out to thy soul, that Christ is thine. Quest.
If no Interest in christ, no Interest in the promises; If an Interest in christ, an Interest in the Promises; let this then be thy daily business to make it out to thy soul, that christ is thine. Quest.
hee that beleeveth, and is baptized, shall bee saved, &c. If thou hast a heart to beleeve, bee thy sins never so great, it is for the honour of Jesus Christ to pardon them.
he that Believeth, and is baptised, shall be saved, etc. If thou hast a heart to believe, be thy Sins never so great, it is for the honour of jesus christ to pardon them.
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As the Sea covers great Rocks, as well as small, so the Mercy of God in Christ will pardon great sins, as well as little. It will cost Christ as little to wash away the guilt of great sins, as of small. Christ is a great Physitian. And David prayeth, pardon my iniquity, for it is great, Psal. 25. 11. Though thy sins bee never so bloudily circumstanciated, though never so often reiterated, though thou beest never so loathsome, yet if thou canst beleeve;
As the Sea covers great Rocks, as well as small, so the Mercy of God in christ will pardon great Sins, as well as little. It will cost christ as little to wash away the guilt of great Sins, as of small. christ is a great physician. And David Prayeth, pardon my iniquity, for it is great, Psalm 25. 11. Though thy Sins be never so bloodily circumstanciated, though never so often reiterated, though thou Best never so loathsome, yet if thou Canst believe;
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It is a sin for any man to think himself a Reprobate (unlesse he can prove that hee hath sinned the sin against the Holy Ghost) for this thought would hinder him from the use of means for his salvation,
It is a since for any man to think himself a Reprobate (unless he can prove that he hath sinned the since against the Holy Ghost) for this Thought would hinder him from the use of means for his salvation,
and therefore take heed of complementing thy self into Hell by a sinful modesty, in refusing to beleeve in Christ: Take heed of dallying, or delaying in the great work of laying hold upon Christ upon Christs termes.
and Therefore take heed of Complimenting thy self into Hell by a sinful modesty, in refusing to believe in christ: Take heed of dallying, or delaying in the great work of laying hold upon christ upon Christ terms.
Remember, God excludes none from Christ, but such as exclude themselves by unbeleef. And remember, Whosoever beleeveth not the Son, shall not see life,
remember, God excludes none from christ, but such as exclude themselves by unbelief. And Remember, Whosoever Believeth not the Son, shall not see life,
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sine motivo, without price, without merit, and without any motive inducing on our parts. Therefore the Holy Ghost saith, Whosoever will, let him take the water of life freely.
sine motivo, without price, without merit, and without any motive inducing on our parts. Therefore the Holy Ghost Says, Whosoever will, let him take the water of life freely.
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For humiliation is not required to make us precious to Christ, but to make Christ precious to us, and if thou beest so far humbled, as to bee willing to take Christ upon Christs termes, thou art humbled enough unto divine acceptation, though not unto divine satisfaction. Every stung Israelite, who was inabled to look up to the brazen Serpent, was healed,
For humiliation is not required to make us precious to christ, but to make christ precious to us, and if thou Best so Far humbled, as to be willing to take christ upon Christ terms, thou art humbled enough unto divine acceptation, though not unto divine satisfaction. Every stung Israelite, who was enabled to look up to the brazen Serpent, was healed,
3 You must study the condition upon which Christ is promised. It is certain Christ is not tendred absolutely without any condition. Christ is not offered to a proud sinner, resolving so to continue,
3 You must study the condition upon which christ is promised. It is certain christ is not tendered absolutely without any condition. christ is not offered to a proud sinner, resolving so to continue,
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Those Texts which declare the Freeness of the offer of Christ, do also mention a condition to bee performed by those that will have him, Isa. 55. 1. Rev. 22. 15. In both places the condition of thirsting is expressed.
Those Texts which declare the Freeness of the offer of christ, do also mention a condition to be performed by those that will have him, Isaiah 55. 1. Rev. 22. 15. In both places the condition of thirsting is expressed.
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The reason is, Because this very condition is the free gift of God. The Apostle saith, Rom. 4. 16. Therefore it is of Faith, that it might bee by grace.
The reason is, Because this very condition is the free gift of God. The Apostle Says, Rom. 4. 16. Therefore it is of Faith, that it might be by grace.
for as Christ, so also Faith is the gift of God. Wee do not preach conditions unto justification in a Popish sense (as if they merited out of congruity the pardon of sin) or in an Armintan sense (as if wee could do any thing by our free-will (without grace) to dispose our selves unto justification) but in a Scripture sense: we say, That all those on whom God intends to bestow Christ freely, he freely openeth their eyes to see their undone condition out of Christ, he humbles them under the sense of their sad condition,
for as christ, so also Faith is the gift of God. we do not preach conditions unto justification in a Popish sense (as if they merited out of congruity the pardon of since) or in an Arminian sense (as if we could do any thing by our freewill (without grace) to dispose our selves unto justification) but in a Scripture sense: we say, That all those on whom God intends to bestow christ freely, he freely Openeth their eyes to see their undone condition out of christ, he humbles them under the sense of their sad condition,
Ans. There is (if I may so speak) conditio praeparans, & disponens, and conditio applicans, the condition required to the preparing and disposing us for an interest in Christ,
Ans. There is (if I may so speak) Condition praeparans, & disponens, and Condition applicans, the condition required to the preparing and disposing us for an Interest in christ,
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The woman who had the bloody issue, never thought of comming to Christ, till all her mony was spent in vaine among other Physitians. The Prodigal child would never have returned to his Father, had hee not seen himself utterly undone by wandring from him.
The woman who had the bloody issue, never Thought of coming to christ, till all her money was spent in vain among other Physicians. The Prodigal child would never have returned to his Father, had he not seen himself utterly undone by wandering from him.
as the men of the old world were willing to go into the Ark when the flood came) but this taking and receiving of Christ (if it bee right) hath six properties.
as the men of the old world were willing to go into the Ark when the flood Come) but this taking and receiving of christ (if it be right) hath six properties.
Christ and his cross : There are many would bee glad of Christ, but they will not take up his cross. They would take Christ down from the cross (as Joseph of Arimathea did) and leave the cross behinde them.
christ and his cross: There Are many would be glad of christ, but they will not take up his cross. They would take christ down from the cross (as Joseph of Arimathea did) and leave the cross behind them.
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A true Beleever is as willing to receive Christ into his soul, as hee is that Christ should receive him into Heaven, hee is as willing to have Christ raign over him,
A true Believer is as willing to receive christ into his soul, as he is that christ should receive him into Heaven, he is as willing to have christ Reign over him,
3 It is a receiving of Christ into every room of the soul; for Christ will come into every room, or into never a room. A true beleever opens every door unto Christ, hee gives him the lock and key of the whole man,
3 It is a receiving of christ into every room of the soul; for christ will come into every room, or into never a room. A true believer Opens every door unto christ, he gives him the lock and key of the Whole man,
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and together with the false Mother, divide the childe, but a true beleever saith with the Prophet, O Lord our God! other Lords besides thee have had dominion over us;
and together with the false Mother, divide the child, but a true believer Says with the Prophet, Oh Lord our God! other lords beside thee have had dominion over us;
5 It is a receiving of Christ in health, as well as in sickness; in prosperity, as well as in adversity; in youth, as well as in old age; in life, as well as in death. Most people make use of Christ, meerly as a shelter against a storm for their own ends (as the Athenians did of Themistocles) and when the storm is over, for sake him.
5 It is a receiving of christ in health, as well as in sickness; in Prosperity, as well as in adversity; in youth, as well as in old age; in life, as well as in death. Most people make use of christ, merely as a shelter against a storm for their own ends (as the Athenians did of Themistocles) and when the storm is over, for sake him.
Now there is no child of God of what size soever, (though hee bee but as a toe in Christs body) who cannot truly say, that hee is willing to receive Jesus Christ with all these properties, to receive all Christ with all his appurtenances, and to receive him only in every room, in health, and for ever. And therefore let not the Devil, or thy mis-giving heart,
Now there is no child of God of what size soever, (though he be but as a toe in Christ body) who cannot truly say, that he is willing to receive jesus christ with all these properties, to receive all christ with all his appurtenances, and to receive him only in every room, in health, and for ever. And Therefore let not the devil, or thy misgiving heart,
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or thy melancholique-phancy, keep thee off from beleeving that Christ Jesus is thy portion, and that thou hast an interest in the main and fundamental Promise, and by that, in all the other.
or thy melancholique-phancy, keep thee off from believing that christ jesus is thy portion, and that thou hast an Interest in the main and fundamental Promise, and by that, in all the other.
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and suffer not the Devil to cause thee to let go thy hold. Oh that there might bee this day a blessed and happy marriage between Jesus Christ, and every distressed Christian. Object.
and suffer not the devil to cause thee to let go thy hold. O that there might be this day a blessed and happy marriage between jesus christ, and every distressed Christian. Object.
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If these Rules and Directions already named, will not inable thee to apply the Promises, so as to keep thee from perishing in the day of distresse; let mee adde,
If these Rules and Directions already nam, will not inable thee to apply the Promises, so as to keep thee from perishing in the day of distress; let me add,
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Rule 5. 5 If thou canst not lay hold upon the Promises made to those, who are in the highest form in Christs school, lay hold upon the Promises made to those who are in the lower forms.
Rule 5. 5 If thou Canst not lay hold upon the Promises made to those, who Are in the highest from in Christ school, lay hold upon the Promises made to those who Are in the lower forms.
In Christs school there are divers sorts of Scholars; some are in the high form, some in the middle, some in the lowest, some are babes in Christs school, some are grown Christians, some are as tall Cedars, some are as low shrubs. Now you must know that it is our duty to labour to bee of the highest form. Hee that saith he hath grace enough, hath grace little enough. Hee that stints himself in his indeavours after grace, never had true grace. Wee must labour to bee perfect, as God is perfect.
In Christ school there Are diverse sorts of Scholars; Some Are in the high from, Some in the middle, Some in the lowest, Some Are babes in Christ school, Some Are grown Christians, Some Are as tall Cedars, Some Are as low shrubs. Now you must know that it is our duty to labour to be of the highest from. He that Says he hath grace enough, hath grace little enough. He that stints himself in his endeavours After grace, never had true grace. we must labour to be perfect, as God is perfect.
as to bee thereby incited to a further progress in grace, but not so as to bee thereby disheartened and discouraged. There are many distressed Christians like to those who gaze so long upon the brightness of the Sun, that when they come into their houses, they cannot see at all, they pore so much upon the transcendent excellencies which are in their Brethren, that they are stark blinde in their own concernments,
as to be thereby incited to a further progress in grace, but not so as to be thereby disheartened and discouraged. There Are many distressed Christians like to those who gaze so long upon the brightness of the Sun, that when they come into their houses, they cannot see At all, they poor so much upon the transcendent excellencies which Are in their Brothers, that they Are stark blind in their own concernments,
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But this is a non sequitur. The foot must not say, that it is no part of the body, because it is not so eminent a part as the head, or heart. Wee must rather say with the Martyr, Blessed bee God that I am a member in Christs body,
But this is a non sequitur. The foot must not say, that it is no part of the body, Because it is not so eminent a part as the head, or heart. we must rather say with the Martyr, Blessed be God that I am a member in Christ body,
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Wee must not rest satisfied with being low Christians, but yet wee must not therefore say, wee are no Christians. And when wee are under great tribulations and temptations,
we must not rest satisfied with being low Christians, but yet we must not Therefore say, we Are not Christians. And when we Are under great tribulations and temptations,
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if wee cannot apply to our selves for our comfort those Promises which are made to eminent Saints of the highest form, let us apply those which are made unto true Saints, though to such who are the lowest of the lowest form; and hereby wee shall (through Gods blessing) finde our souls marveilously supported and comforted. As for example.
if we cannot apply to our selves for our Comfort those Promises which Are made to eminent Saints of the highest from, let us apply those which Are made unto true Saints, though to such who Are the lowest of the lowest from; and hereby we shall (through God's blessing) find our Souls marvelously supported and comforted. As for Exampl.
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Christ saith, Blessed are they which do hunger and thirst after Righteousnesse, &c. Though thou findest an exceeding great want of righteousness in thee,
christ Says, Blessed Are they which do hunger and thirst After Righteousness, etc. Though thou Findest an exceeding great want of righteousness in thee,
Christ saith, Come unto mee all yee that labour and are heavy laden, and I will give you rest. This Text is as an Alabaster box full of precious consolation.
christ Says, Come unto me all ye that labour and Are heavy laden, and I will give you rest. This Text is as an Alabaster box full of precious consolation.
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If wee confesse our sins out of a detestation of sin, with bleeding hearts, and a sincere purpose of forsaking them, God is bound by vertue of his promise to forgive us, else hee were unfaithful.
If we confess our Sins out of a detestation of since, with bleeding hearts, and a sincere purpose of forsaking them, God is bound by virtue of his promise to forgive us, Else he were unfaithful.
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The Apostle saith, That hee that hath begun a good work in us, will perform it until the day of Jesus Christ, And therefore if thou hast truth of grace,
The Apostle Says, That he that hath begun a good work in us, will perform it until the day of jesus christ, And Therefore if thou hast truth of grace,
If thou canst not apply to thy self for thy comfort in affliction, the conditional Promises, lay hold upon the absolute Promises. I have formerly told you that there are some Promises conditional, others absolute, some to grace, others of grace; some to those that are godly, others, to make us godly: God hath not only promised to pardon those that repent, but to give repentance; not only to justifie those who beleeve, but to give us to beleeve; not only to give Heaven to those that love him, but to give us grace to love him; not only to save those that persevere, but to inable us to persevere: and therefore if thou canst not lay hold upon the Promises to those that are godly, apply those which are made to make us godly. If not those which are made to those who repent, beleeve and persevere, apply those wherein God promiseth to give us to repent, beleeve, and persevere.
If thou Canst not apply to thy self for thy Comfort in affliction, the conditional Promises, lay hold upon the absolute Promises. I have formerly told you that there Are Some Promises conditional, Others absolute, Some to grace, Others of grace; Some to those that Are godly, Others, to make us godly: God hath not only promised to pardon those that Repent, but to give Repentance; not only to justify those who believe, but to give us to believe; not only to give Heaven to those that love him, but to give us grace to love him; not only to save those that persevere, but to inable us to persevere: and Therefore if thou Canst not lay hold upon the Promises to those that Are godly, apply those which Are made to make us godly. If not those which Are made to those who Repent, believe and persevere, apply those wherein God promises to give us to Repent, believe, and persevere.
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If not the conditional, lay hold upon the absolute. There are these differences, and agreements, between conditional and absolute promises. 1 For Conditional promises.
If not the conditional, lay hold upon the absolute. There Are these differences, and agreements, between conditional and absolute promises. 1 For Conditional promises.
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2 Conditional promises, are the fruit of free grace, as well as absolute. It is free grace which inableth us to perform the conditional, and free grace which moved God to promise such great mercies upon such conditions.
2 Conditional promises, Are the fruit of free grace, as well as absolute. It is free grace which enableth us to perform the conditional, and free grace which moved God to promise such great Mercies upon such conditions.
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4 They are of great use to quicken a lazy Christian, and to incourage him to diligence; for no man can obtain the blessing promised, but hee that performs the condition enjoyned.
4 They Are of great use to quicken a lazy Christian, and to encourage him to diligence; for no man can obtain the blessing promised, but he that performs the condition enjoined.
For hee that neglects to perform the condition, cannot challenge an interest in the blessing promised upon the performing of it. 2 For Absolute promises.
For he that neglects to perform the condition, cannot challenge an Interest in the blessing promised upon the performing of it. 2 For Absolute promises.
1 Though promises to grace bee conditional, yet promises of grace are absolute, and are made by God unto Christ in the behalf of his elect children, according to that of David, Ask of mee,
1 Though promises to grace be conditional, yet promises of grace Are absolute, and Are made by God unto christ in the behalf of his elect children, according to that of David, Ask of me,
4 Absolute promises are demonstrative arguments of special election, and of the perseverance of the Saints. There are some peculiar ones to whom God hath promised (in the use of means) absolutely to write his law in their hearts, to cause them to walk in his wayes, to give them infallibly, and infrustrably repentance, faith, and perseverance.
4 Absolute promises Are demonstrative Arguments of special election, and of the perseverance of the Saints. There Are Some peculiar ones to whom God hath promised (in the use of means) absolutely to write his law in their hearts, to cause them to walk in his ways, to give them infallibly, and infrustrably Repentance, faith, and perseverance.
The promise of the first grace, and of the crowning grace is absolute. And therefore the Doctrine of Special Election, and of Perseverance must needs bee true.
The promise of the First grace, and of the crowning grace is absolute. And Therefore the Doctrine of Special Election, and of Perseverance must needs be true.
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and seest no light, flye from the conditional promises, to the absolute, say, Lord thou hast not onely promised to give pardon to those who repent, but thou hast exalted Christ for to give repentance. Thou hast not onely promised to justifie those who beleeve, but to give grace to beleeve. Lord fulfill thine own promise unto thy servant, &c. Object.
and See not Light, fly from the conditional promises, to the absolute, say, Lord thou hast not only promised to give pardon to those who Repent, but thou hast exalted christ for to give Repentance. Thou hast not only promised to justify those who believe, but to give grace to believe. Lord fulfil thine own promise unto thy servant, etc. Object.
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Neither man, nor Angel can say thou art excluded. No man ought to beleeve himself to bee a reprobate (as I have shewed) these promises belong to all that can lay hold on them as they are tendred.
Neither man, nor Angel can say thou art excluded. No man ought to believe himself to be a Reprobate (as I have showed) these promises belong to all that can lay hold on them as they Are tendered.
Rule. 7. All promises made in Scripture to the Saints in general, are appliable to every Saint in particular. God promiseth to Solomon, 1 King. 8.37.40.
Rule. 7. All promises made in Scripture to the Saints in general, Are appliable to every Saint in particular. God promises to Solomon, 1 King. 8.37.40.
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And Jehoshaphat applied this to his own particular condition, 2 Chron. 20. 9. God promiseth to the Saints in general, that he will give them grace and glory, that hee will with-hold no good thing from them, that they shall want nothing that is good, and that all outward blessings shall bee added to them.
And Jehoshaphat applied this to his own particular condition, 2 Chronicles 20. 9. God promises to the Saints in general, that he will give them grace and glory, that he will withhold no good thing from them, that they shall want nothing that is good, and that all outward blessings shall be added to them.
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And the reason is, because all the promises do meet in Christ, as all lines in a center. And every Saint hath all Christ. And therefore promises made to those that are in Christ, belong to all that are in Christ.
And the reason is, Because all the promises do meet in christ, as all lines in a centre. And every Saint hath all christ. And Therefore promises made to those that Are in christ, belong to all that Are in christ.
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Rule 8. All promises made to particular Saints are applicable to all Saints in the same condition. God promiseth to Joshuah, that hee would never leave him, nor forsake him.
Rule 8. All promises made to particular Saints Are applicable to all Saints in the same condition. God promises to Joshua, that he would never leave him, nor forsake him.
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Therefore the Apostle Paul saith, That God comforted him in his tribulation, that hee might bee able to comfort those who are in trouble by the comfort wherewith hee was comforted.
Therefore the Apostle Paul Says, That God comforted him in his tribulation, that he might be able to Comfort those who Are in trouble by the Comfort wherewith he was comforted.
But consider, If thou beest a member of Christs body (though but as the Toe) Christ will have a care of thee. If a childe of God (though but weak and sickly) thy heavenly Father will provide for thee.
But Consider, If thou Best a member of Christ body (though but as the Toe) christ will have a care of thee. If a child of God (though but weak and sickly) thy heavenly Father will provide for thee.
Rule 9. The promises of the Gospel are all concatenated. If thou hast a true right to any one promise to which heaven is annexed, thou hast a right to all the other.
Rule 9. The promises of the Gospel Are all concatenated. If thou hast a true right to any one promise to which heaven is annexed, thou hast a right to all the other.
As the Commandements of God are chained together (hee that breaks one, breaks all, and hee that sincerely labours to keep one, will labour to keep all, according to that Rule.
As the commandments of God Are chained together (he that breaks one, breaks all, and he that sincerely labours to keep one, will labour to keep all, according to that Rule.
(And therefore if thou hast a right to the Covenant, thou hast a right to all the Promises) they all carry us to Christ, and meet in Christ, and are in him, yea, and in him Amen; and therefore if thou hast a right to Christ, thou hast a right to all.
(And Therefore if thou hast a right to the Covenant, thou hast a right to all the Promises) they all carry us to christ, and meet in christ, and Are in him, yea, and in him Amen; and Therefore if thou hast a right to christ, thou hast a right to all.
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For sometimes a child of God under great afflictions, can lay hold upon one promise, and not upon another, and some can apply those which others cannot, and others those which they cannot. Let all such know for their great comfort:
For sometime a child of God under great afflictions, can lay hold upon one promise, and not upon Another, and Some can apply those which Others cannot, and Others those which they cannot. Let all such know for their great Comfort:
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if hee can catch hold upon any one of the links, hee will easily get out the whole chain. The Promises are like to a golden chain with divers links, lay hold upon one aright,
if he can catch hold upon any one of the links, he will Easily get out the Whole chain. The Promises Are like to a golden chain with diverse links, lay hold upon one aright,
I have known many (yea, very many) who have died with a great deal of comfort from the application of that one Text, 1 John 3. 14. unto their own condition.
I have known many (yea, very many) who have died with a great deal of Comfort from the application of that one Text, 1 John 3. 14. unto their own condition.
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When all other evidences failed them, and all other Texts of Scripture afforded them no comfort : here they anchored, here they found rest for their souls.
When all other evidences failed them, and all other Texts of Scripture afforded them no Comfort: Here they anchored, Here they found rest for their Souls.
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They blessed God that they could say, that they loved the Brethren, and loved them, not for any outward respects, but because of the image of God in them, and they loved them when poor, as well as when rich; and the more they had of God, the more they loved them; and they loved them even when they were reproved by them of their faults.
They blessed God that they could say, that they loved the Brothers, and loved them, not for any outward respects, but Because of the image of God in them, and they loved them when poor, as well as when rich; and the more they had of God, the more they loved them; and they loved them even when they were reproved by them of their Faults.
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and if thou canst not come to him, hee will come to thee; if thou canst not apprehend him, hee will apprehend thee: As the Loadstone will draw the Iron, though the Iron cannot draw the Loadstone, so will Christ (thy heavenly loadstone) draw thee to the Promise, though thou canst not draw thy self to it.
and if thou Canst not come to him, he will come to thee; if thou Canst not apprehend him, he will apprehend thee: As the Loadstone will draw the Iron, though the Iron cannot draw the Loadstone, so will christ (thy heavenly Loadstone) draw thee to the Promise, though thou Canst not draw thy self to it.
It is with Promises, (as I have said) as with chapters, and sermons. A man may read a Chapter, and hear a Sermon, and taste no sweetness in them at one time, and at another time taste much sweetnesse in them,
It is with Promises, (as I have said) as with Chapters, and Sermons. A man may read a Chapter, and hear a Sermon, and taste no sweetness in them At one time, and At Another time taste much sweetness in them,
So it is with the Promises, and therefore pray unto God to lighten thine eyes, that thou sleep not the sleep of death. Pray unto Christ to anoint thine eyes with his spiritual eye-salve.
So it is with the Promises, and Therefore pray unto God to lighten thine eyes, that thou sleep not the sleep of death. Pray unto christ to anoint thine eyes with his spiritual eyesalve.
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And to cause thee to hope in his Word of Promise, according to that excellent prayer of David, Remember the Word unto thy Servant, upon which thou hast caused mee to hope.
And to cause thee to hope in his Word of Promise, according to that excellent prayer of David, remember the Word unto thy Servant, upon which thou hast caused me to hope.
By this spiritual hand, I mean, A Christ-appropriating Faith. Justifying Faith is (as it were) the hand of the soul, by which wee appropriate Christ, and all the Promises;
By this spiritual hand, I mean, A Christ-appropriating Faith. Justifying Faith is (as it were) the hand of the soul, by which we Appropriate christ, and all the Promises;
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Pray for the Spirit of Faith. And for your incouragement, consider, that the Spirit is called, The Promise of the Father, and that holy Spirit of Promise:
Pray for the Spirit of Faith. And for your encouragement, Consider, that the Spirit is called, The Promise of the Father, and that holy Spirit of Promise:
If yee then being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the holy Spirit to them that ask him.
If ye then being evil, know how to give good Gifts unto your children, how much more shall your Heavenly Father give the holy Spirit to them that ask him.
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Rule 13. Study thy interest in the promises in the time of health, and outward prosperity; For I find by experience that a childe of God (under outward affliction, or divine desertion, or extream melancholy) is many times like a man in the dark.
Rule 13. Study thy Interest in the promises in the time of health, and outward Prosperity; For I find by experience that a child of God (under outward affliction, or divine desertion, or extreme melancholy) is many times like a man in the dark.
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No more can a childe of God in the hour of distress; read his evidences for heaven, much less study to finde out evidences; hee looks upon all the promises with a black pair of spectacles, and wants light to see his interest in them.
No more can a child of God in the hour of distress; read his evidences for heaven, much less study to find out evidences; he looks upon all the promises with a black pair of spectacles, and Wants Light to see his Interest in them.
When David was persecuted by Saul, hee said in his haste, All men were liars, and when Samuel himself, who had told him that God would bestow the Kingdome on him, hee said in his haste hee was cut off from before Gods eyes, Thus did Heman. Christ himself cried out,
When David was persecuted by Saul, he said in his haste, All men were liars, and when Samuel himself, who had told him that God would bestow the Kingdom on him, he said in his haste he was Cut off from before God's eyes, Thus did Heman. christ himself cried out,
when hee was upon the Cross, with a loud voyce, My God, my God, why hast thou forsaken mee? As men in Agues and Feavers are not fit judges of meats and drinks, (whether they bee good or bad) because their pallats are out of taste.
when he was upon the Cross, with a loud voice, My God, my God, why hast thou forsaken me? As men in Fevers and Fevers Are not fit judges of Meats and drinks, (whither they be good or bad) Because their palates Are out of taste.
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So a distressed Christian, (when under extream melancholy, divine desertion, or some great affliction) is no fit judge at such a time of his interest in the promises.
So a distressed Christian, (when under extreme melancholy, divine desertion, or Some great affliction) is no fit judge At such a time of his Interest in the promises.
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Make and read over thy evidences for heaven in time of health, and learn then by heart, that when thou comest into a dark condition, thou mayest neither have them to make, or to read.
Make and read over thy evidences for heaven in time of health, and Learn then by heart, that when thou Comest into a dark condition, thou Mayest neither have them to make, or to read.
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Do as Tamar did, Gen. 38. 18. 25. When Judah her Father in law, lay with her, shee took as a pledge his signet, bracekets, and staffe. And afterward when shee was in great distress,
Do as Tamar did, Gen. 38. 18. 25. When Judah her Father in law, lay with her, she took as a pledge his signet, bracekets, and staff. And afterwards when she was in great distress,
and ready to bee burn't as a Harlot, shee then brought her staffe, and signet, and bracelets, and said, By the man whose these are, am I with childe, and thereby shee saved her life. So must you do.
and ready to be burnt as a Harlot, she then brought her staff, and signet, and bracelets, and said, By the man whose these Are, am I with child, and thereby she saved her life. So must you do.
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In time of health study thy interest in the promises, and in time of sickness live upon what thou hast studied, then bring forth thy staffe and bracelets, &c. then produce thy evidences, and make use of them as spiritual butteresses to keep thee from falling into despair.
In time of health study thy Interest in the promises, and in time of sickness live upon what thou hast studied, then bring forth thy staff and bracelets, etc. then produce thy evidences, and make use of them as spiritual buttresses to keep thee from falling into despair.
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Shee sent for mee, made her bitter complaint to mee, and sadly bewayled her condition. Then shee told mee (which before I knew not) how shee had spent her life,
She sent for me, made her bitter complaint to me, and sadly bewailed her condition. Then she told me (which before I knew not) how she had spent her life,
how careful shee had been in searching her wayes, in observing how shee spent every day, and how exact in collecting evidences for heaven, the book was sent for, I read a great part of it to her,
how careful she had been in searching her ways, in observing how she spent every day, and how exact in collecting evidences for heaven, the book was sent for, I read a great part of it to her,
Thus I have in three Sermons taught you how to make use of Scripture-promises, as conduits of soul-supportation, and soul-consolation, in the day of distress.
Thus I have in three Sermons taught you how to make use of Scripture-promises, as conduits of soul-supportation, and soul-consolation, in the day of distress.
When you hereafter read the Bible, remember the promising-word, (as well as the commanding and threatning word) make a Catalogue of the promises, meditate upon the pretiousness, freeness, usefulness, latitude, richness, and immutability of them.
When you hereafter read the bible, Remember the promising-word, (as well as the commanding and threatening word) make a Catalogue of the promises, meditate upon the preciousness, freeness, usefulness, latitude, richness, and immutability of them.
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as the woman who had the bloody issue, did from Christ; to suck out all the sweetness that is in them, to hang upon them, as the woman did upon the Prophet, and as a Bee doth upon a flower, and by application of them to thy soul, to live in God, and on God here, till thou comest to enjoy the blessings promised with God for ever in heaven.
as the woman who had the bloody issue, did from christ; to suck out all the sweetness that is in them, to hang upon them, as the woman did upon the Prophet, and as a be does upon a flower, and by application of them to thy soul, to live in God, and on God Here, till thou Comest to enjoy the blessings promised with God for ever in heaven.
Ans. It cannot be denied, but that God is oftentimes very long in fulfilling his promises. He promised that the seed of the woman should bruise the Serpents head;
Ans. It cannot be denied, but that God is oftentimes very long in fulfilling his promises. He promised that the seed of the woman should bruise the Serpents head;
but it was Four thousand years before that promise was actually accomplished. Hee promiseth to avenge his elect of all their enemies, to do it speedily.
but it was Four thousand Years before that promise was actually accomplished. He promises to avenge his elect of all their enemies, to do it speedily.
but sometimes instead of performing them, hee seems to the eye of flesh and blood to walk contrary to them. Sometimes the Providences of God run cross to his Promises.
but sometime instead of performing them, he seems to the eye of Flesh and blood to walk contrary to them. Sometime the Providences of God run cross to his Promises.
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God promised to make David King; instead of this, hee is persecuted by Saul, as a Partridge upon the mountains, hee is driven to that extremity that hee begins to doubt of Gods promise,
God promised to make David King; instead of this, he is persecuted by Saul, as a Partridge upon the Mountains, he is driven to that extremity that he begins to doubt of God's promise,
But yet notwithstanding all this, you must know, That though the way of God, in performing his promises, bee very mysterious and secret, yet hee will at last perform every NONLATINALPHABET, and tittle of them.
But yet notwithstanding all this, you must know, That though the Way of God, in performing his promises, be very mysterious and secret, yet he will At last perform every, and tittle of them.
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The Prophet there speaks of a glorious promise, and adds, That a true Saint will wait Gods time, which is the fittest and best time, hee will patiently expect, till God fulfil his promise.
The Prophet there speaks of a glorious promise, and adds, That a true Saint will wait God's time, which is the Fittest and best time, he will patiently expect, till God fulfil his promise.
Gods time is the best; and they are soon enough delivered, who are delivered in Gods way, and at Gods time. This then is thy great duty (O Christian) to wait patiently,
God's time is the best; and they Are soon enough Delivered, who Are Delivered in God's Way, and At God's time. This then is thy great duty (Oh Christian) to wait patiently,
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2 It is our duty to live upon Promises, while Providences seem to run cross to Promises. This is the meaning of Hab. 2.4. The just shall live by Faith.
2 It is our duty to live upon Promises, while Providences seem to run cross to Promises. This is the meaning of Hab. 2.4. The just shall live by Faith.
By living this life, God is much honoured, and our souls much quieted and refreshed. 3 It is our duty to continue praying, till providences and promises meet together:
By living this life, God is much honoured, and our Souls much quieted and refreshed. 3 It is our duty to continue praying, till providences and promises meet together:
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For it is prayer, and prayer only, which will at last reconcile Gods Promises, and Gods dispensations, and cause them to meet, and to kiss one another: For as the Promises are the ground and rule of our prayers; so our prayers are the divine waies and means for the obtaining of the Promises.
For it is prayer, and prayer only, which will At last reconcile God's Promises, and God's dispensations, and cause them to meet, and to kiss one Another: For as the Promises Are the ground and Rule of our Prayers; so our Prayers Are the divine ways and means for the obtaining of the Promises.
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Hee harps eight times upon the same string in one Psalm, to teach us, that the greatest Rethorick and Oratory we can use in our prayers, is to urge God with his promise.
He harps eight times upon the same string in one Psalm, to teach us, that the greatest Rhetoric and Oratory we can use in our Prayers, is to urge God with his promise.
Now as the Promises are the ground and rule of our prayers, so our prayers are divine means and helps for the obtaining of the promises : Though God hath made many glorious and precious promises to his children,
Now as the Promises Are the ground and Rule of our Prayers, so our Prayers Are divine means and helps for the obtaining of the promises: Though God hath made many glorious and precious promises to his children,
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When Nathan told David what great things God had promised to him, hee went into Gods house to pray for them, 2 Sam. 7. The Prophet Isaiah mentioneth a glorious promise, Isa. 43. 25. but hee adds, Put mee in remembrance, vers. 20. Thus Ezekiel 36. 37. I will yet for this bee inquired of by the house of Israel,
When Nathan told David what great things God had promised to him, he went into God's house to pray for them, 2 Sam. 7. The Prophet Isaiah mentioneth a glorious promise, Isaiah 43. 25. but he adds, Put me in remembrance, vers. 20. Thus Ezekielem 36. 37. I will yet for this be inquired of by the house of Israel,
and therefore when you read the Promises of the Bible, remember whatsoever God makes a promise, you must make a prayer; and that prayer will hasten the fulfilling of the promises : You must continue to pray, and faint not;
and Therefore when you read the Promises of the bible, Remember whatsoever God makes a promise, you must make a prayer; and that prayer will hasten the fulfilling of the promises: You must continue to pray, and faint not;
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