The spirit of bondage and adoption: largely and practically handled, with reference to the way and manner of working both those effects; and the proper cases of conscience belonging to them both. In two treatises. Whereunto is added, a discourse concerning the duty of prayer in an afflicted condition, by way of supplement in some cases relating to the second treatise. / By SImon Ford B.D. and minister of the Gospel in Reading.
NONLATINALPHABET, Doth any suffer ill? No matter how, nor from whom, nor what, nor how long, nor wherefore, whether in mind or in body, or estate, whether from God immediately,
, Does any suffer ill? No matter how, nor from whom, nor what, nor how long, nor Wherefore, whither in mind or in body, or estate, whither from God immediately,
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or from men or divels, from open enemies or professed friends, whether the suffeing be greater or lesser, shorter or longer, for evil doing or well doing, whether the sufferer be a Martyr or a Malefactor; this is an universal Duty, a Panacaea, a Receipt for every Disease, and a Soveraign one too.
or from men or Devils, from open enemies or professed Friends, whither the suffeing be greater or lesser, shorter or longer, for evil doing or well doing, whither the sufferer be a Martyr or a Malefactor; this is an universal Duty, a Panacea, a Receipt for every Disease, and a Sovereign one too.
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] Why? is not a man to pray aelwayes, as the Apostle expresseth it? 1 Thes. 5. 17. Yes doubtlesse, prayer is a Duty that is never out of season. Yet as in the performance of the Duty of Thanksgiving (which (according to the rule also, is to be in all things) there are special seasons in which it is more solemne and proper:
] Why? is not a man to pray aelwayes, as the Apostle Expresses it? 1 Thebes 5. 17. Yes doubtless, prayer is a Duty that is never out of season. Yet as in the performance of the Duty of Thanksgiving (which (according to the Rule also, is to be in all things) there Are special seasons in which it is more solemn and proper:
1 As the first cause (whoever or what ever be the second) of every affliction that befalls us, the Author of all the evil of suffering that is in the City, in the family, in the soul, in the body, Amos 3. 6. If the Lord bid Shimei curse David, 2 Sam. 16. 11. If the Lord strip Job by the Caldeans and Sabaeans, and slay his children in the whirlewind, Job 1. 21 If the Lord stir up an Hadad, Rezon and Jereboam against Solomon and his seed, to rend the Kingdom from them, 1 King. 11. 11, 14, 23. Nay,
1 As the First cause (whoever or what ever be the second) of every affliction that befalls us, the Author of all the evil of suffering that is in the city, in the family, in the soul, in the body, Amos 3. 6. If the Lord bid Shimei curse David, 2 Sam. 16. 11. If the Lord strip Job by the Chaldaeans and Sabaeans, and slay his children in the whirlwind, Job 1. 21 If the Lord stir up an Hadad, Rezon and Jeroboam against Solomon and his seed, to rend the Kingdom from them, 1 King. 11. 11, 14, 23. Nay,
if in the horridst act that was ever done by men, the crucifying of the Lord of glory, and the killing of the Prince of life (as it was a meer act, considered without the sinfulnesse of it on the part of the Actors,
if in the horridest act that was ever done by men, the crucifying of the Lord of glory, and the killing of the Prince of life (as it was a mere act, considered without the sinfulness of it on the part of the Actors,
and as it was a suffering unto Christ under the guilt of mans imputed sin) the Instruments acted nothing but what was before determined in the counsel of God,
and as it was a suffering unto christ under the guilt of men imputed since) the Instruments acted nothing but what was before determined in the counsel of God,
Job 5. 6, 7, 8. See Eliphaz his counsel to Job, (who in a fit of impatient frenzy, chap. 3. had forgotten what in a more calm temper he before acknowledged, chap. 1. and 2.) Although affliction cometh not forth out of the dust, &c. yet man is born to trouble as the sparks fly upward; q d.
Job 5. 6, 7, 8. See Eliphaz his counsel to Job, (who in a fit of impatient frenzy, chap. 3. had forgotten what in a more Cam temper he before acknowledged, chap. 1. and 2.) Although affliction comes not forth out of the dust, etc. yet man is born to trouble as the sparks fly upward; q worser.
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because it is as ordinary a thing to him, as for the sparks to fly upward: and possibly this may abate the vigour of those apprehensions which it becomes him to have concerning the Soveraigne hand of God in those common evils.
Because it is as ordinary a thing to him, as for the sparks to fly upward: and possibly this may abate the vigour of those apprehensions which it becomes him to have Concerning the Sovereign hand of God in those Common evils.
And what doth he hence advise? I would (saith hee) seek to God, and to God would I commit my cause, ver. 8. [ 2. ] Look on God as one who (onely) can sanctifie afflictions to us, support us under them, deliver us from them.
And what does he hence Advice? I would (Says he) seek to God, and to God would I commit my cause, ver. 8. [ 2. ] Look on God as one who (only) can sanctify afflictions to us, support us under them, deliver us from them.
and if God do not open the ear, and seal instruction, and hide pride from man, 'twil not be done Job 33. 15, 16, 17 &c. Every little affliction is intolerable to flesh and blood, Heb. 12. 11. Every affliction is a matter of such grief to a man, that it will make a mans hands weak, and bring a palsey into his knees, as the word is v. 12. of that Chapter, [ NONLATINALPHABET ] except God strengthen them, 1 Cor. 10. 13. And if God should alwayes strive, the spirit would faile before him, and the souls which he hath made, Isa. 57. 16. Perpetual suffering must needs break the back of a creature.
and if God do not open the ear, and seal instruction, and hide pride from man, 'twil not be done Job 33. 15, 16, 17 etc. Every little affliction is intolerable to Flesh and blood, Hebrew 12. 11. Every affliction is a matter of such grief to a man, that it will make a men hands weak, and bring a palsy into his knees, as the word is v. 12. of that Chapter, [ ] except God strengthen them, 1 Cor. 10. 13. And if God should always strive, the Spirit would fail before him, and the Souls which he hath made, Isaiah 57. 16. Perpetual suffering must needs break the back of a creature.
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Now all these good things, they grow (it is true) upon the tree of mercy, but they are to be plucked by the hand of prayer. God gives wisdome (the radical grace, enabling a man to act all the rest to advantage, in a suffering time) liberally;
Now all these good things, they grow (it is true) upon the tree of mercy, but they Are to be plucked by the hand of prayer. God gives Wisdom (the radical grace, enabling a man to act all the rest to advantage, in a suffering time) liberally;
'tis true, God is a refuge, and strength, and a very present help in time of trouble, Psal. 46. 1. But to whom is he so? to them that call upon him, Ps. 105. 18. Lastly, he delivereth the righteous out of all his afflictions, Psal. 34. 19. But upon what termes? Call on me and I will deliver thee, Psalm 50. 15. God hath delivered me, and doth deliver,
it's true, God is a refuge, and strength, and a very present help in time of trouble, Psalm 46. 1. But to whom is he so? to them that call upon him, Ps. 105. 18. Lastly, he Delivereth the righteous out of all his afflictions, Psalm 34. 19. But upon what terms? Call on me and I will deliver thee, Psalm 50. 15. God hath Delivered me, and does deliver,
2. Expecting it, as one who often afflicts to that end, that hee may make our proud hearts to stoop to duty. Hosea 5. 15. 3. Making promises to this duty rightly performed in such a season.
2. Expecting it, as one who often afflicts to that end, that he may make our proud hearts to stoop to duty. Hosea 5. 15. 3. Making promises to this duty rightly performed in such a season.
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and therefore from all this it followes, that to one that looks on God in affliction, the seasonablenesse of prayer is strongly concluded, by all these particulars.
and Therefore from all this it follows, that to one that looks on God in affliction, the seasonableness of prayer is strongly concluded, by all these particulars.
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(2) Look on our selves under affliction, and prayer will seem exceeding seasonable at such a time, from these following considerations, arising from the condition it selfe which we are under;
(2) Look on our selves under affliction, and prayer will seem exceeding seasonable At such a time, from these following considerations, arising from the condition it self which we Are under;
Jonah 1. 6. Even heathen Marriners can find some God or other to go to in a storme, Jon. 1. 6. I know, 'tis not alwayes gracious prayer that comes from a sense of suffering.
Jonah 1. 6. Even heathen Mariners can find Some God or other to go to in a storm, Jon. 1. 6. I know, it's not always gracious prayer that comes from a sense of suffering.
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For as it is natural to man to be proud and lofty under a prosperous condition, Psal. 73. 5, 6. So is it also to begin to know himself when he is laid low by affliction, Ps. 9. 20. Put them in fear O Lord, that the nations may know themselves to be but men.
For as it is natural to man to be proud and lofty under a prosperous condition, Psalm 73. 5, 6. So is it also to begin to know himself when he is laid low by affliction, Ps. 9. 20. Put them in Fear Oh Lord, that the Nations may know themselves to be but men.
Before they scarce thought they were men, as others are, Lam. 3. 27, 28, 29. Long afflictions (such as the Prophet describes there) make men sit alone, and keep silence, lay their very mouthes in the very dust, and take patiently any thing from God or men.
Before they scarce Thought they were men, as Others Are, Lam. 3. 27, 28, 29. Long afflictions (such as the Prophet describes there) make men fit alone, and keep silence, lay their very mouths in the very dust, and take patiently any thing from God or men.
I know that a man may be humbled, that is not humble. No afflictions, though they plow long furrowes, and deep ones too, can of themselves teare up the root of pride out of the heart;
I know that a man may be humbled, that is not humble. No afflictions, though they blow long furrows, and deep ones too, can of themselves tear up the root of pride out of the heart;
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Heb. 5. 8. and being a man of sorrowes, in his state of humiliation, he powred out strong cryes and groanes, v. 7. Now that which (grace cooperating with it) humbles and layes the soul low before God, puts a man into the fittest temper for prayer.
Hebrew 5. 8. and being a man of sorrows, in his state of humiliation, he poured out strong cries and groans, v. 7. Now that which (grace cooperating with it) humbles and lays the soul low before God, puts a man into the Fittest temper for prayer.
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They recovered the remembrance of the Patriarchs sinne (as Divines observe) twenty years after, Gen. 42. 21. Now verily (say they) now we are in bonds, are we guilty concerning our Brother, (i. e.) now our consciences tell us we are guilty.
They recovered the remembrance of the Patriarchs sin (as Divines observe) twenty Years After, Gen. 42. 21. Now verily (say they) now we Are in bonds, Are we guilty Concerning our Brother, (i. e.) now our Consciences tell us we Are guilty.
and oftentimes (when they are repeated plagues) wilfulnesse, and obstinacy in sinne. And this property of affliction makes it very much conduce to prayer. A burden:
and oftentimes (when they Are repeated plagues) wilfulness, and obstinacy in sin. And this property of affliction makes it very much conduce to prayer. A burden:
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Concerning sanctification of affliction, Ezek. 20. 37. 38. Isa. 27. 9. moderation in afflicting, v. 8, 9, that, and support under suffering together, 1 Cor. 10. 13. Psalm 23. 2, 3, 4. bettering and improving us by it, Heb. 12. 11. deliverance in it, Job 5. 19. Isai. 43. 2. Psalm 34. 20 & 112, 4. from it, Psa. 125 3 & 91. 14, 15. & 37. 40, and many places more, Now that season is a proper season for prayer, (of all others) which the Lord chuseth as a proper season of granting As the time to ask and receive a dole, is then when it is to be distributed.
Concerning sanctification of affliction, Ezekiel 20. 37. 38. Isaiah 27. 9. moderation in afflicting, v. 8, 9, that, and support under suffering together, 1 Cor. 10. 13. Psalm 23. 2, 3, 4. bettering and improving us by it, Hebrew 12. 11. deliverance in it, Job 5. 19. Isaiah 43. 2. Psalm 34. 20 & 112, 4. from it, Psa. 125 3 & 91. 14, 15. & 37. 40, and many places more, Now that season is a proper season for prayer, (of all Others) which the Lord chooseth as a proper season of granting As the time to ask and receive a dole, is then when it is to be distributed.
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but God will take no notice of our wants, except we make them known in prayer, Phil. 4. 6. All my springs are in thee, saith the Psalmist, Psal. 87 ult. i. e.
but God will take no notice of our Wants, except we make them known in prayer, Philip 4. 6. All my springs Are in thee, Says the Psalmist, Psalm 87 ult. i. e.
2. Impatience, as may be seen in Job himselfe the patterne of patience, as he is recorded Jam. 5. 11. yet in the third Chapter of his book, what a fit of passionate fervency is he in!
2. Impatience, as may be seen in Job himself the pattern of patience, as he is recorded Jam. 5. 11. yet in the third Chapter of his book, what a fit of passionate fervency is he in!
Thus in affliction oftentimes, an Abraham shuffles and equivocates, Gen. 20, 2. A David dissembles, 1 Sam. 21. 13. A Peter denies his Master, Mat. 26. 69.
Thus in affliction oftentimes, an Abraham shuffles and equivocates, Gen. 20, 2. A David dissembles, 1 Sam. 21. 13. A Peter Denies his Master, Mathew 26. 69.
whence the Apostle, Ephes. 6. after the enumeration of all the pieces of the Armour of God, to be put on in a day of tryal, that a man may be able to stand, v. 13. to 17. will have them buckle on all those armes,
whence the Apostle, Ephesians 6. After the enumeration of all the Pieces of the Armour of God, to be put on in a day of trial, that a man may be able to stand, v. 13. to 17. will have them buckle on all those arms,
and set duties, publick and private, alone and in company, &c. 7 An afflicted Saint hath then special arguments which he may urge in prayer, which no other condition yeilds. As,
and Set duties, public and private, alone and in company, etc. 7 an afflicted Saint hath then special Arguments which he may urge in prayer, which no other condition yields. As,
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see Lord, and consider, behold Lord and consider, remember O Lord what is come upon us, &c. saith the Church often in the Lamentations, Lam. 1. 9, 20. & 2. 20. & 3. 1. Thence the people of God in Scripture use to make such large descriptions of their sad condition,
see Lord, and Consider, behold Lord and Consider, Remember Oh Lord what is come upon us, etc. Says the Church often in the Lamentations, Lam. 1. 9, 20. & 2. 20. & 3. 1. Thence the people of God in Scripture use to make such large descriptions of their sad condition,
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as Psalm 38. throughout, Psalm 41. 5, 6, 7. & 69, throughout, Isai. 37. 14, 15. A beggar that hath a maim, a souldier that hath the scarres of his dangerous wounds to shew, hath a great advantage in begging, above those ordinary beggars that can shew no such arguments and inducements to pity.
as Psalm 38. throughout, Psalm 41. 5, 6, 7. & 69, throughout, Isaiah 37. 14, 15. A beggar that hath a maim, a soldier that hath the scars of his dangerous wounds to show, hath a great advantage in begging, above those ordinary beggars that can show no such Arguments and inducements to pity.
relief in such a condition divers times is double relief: When God helps an Abraham upon the mount, when he steps in between a man and the very brink of danger, this endears a mercy.
relief in such a condition diverse times is double relief: When God helps an Abraham upon the mount, when he steps in between a man and the very brink of danger, this endears a mercy.
now deliverance will be welcome, So Psalm 143. 7. 4. The present hindrance that a man finds in the service of God, by an affliction, is of much importance (by way of Argument) in such a season.
now deliverance will be welcome, So Psalm 143. 7. 4. The present hindrance that a man finds in the service of God, by an affliction, is of much importance (by Way of Argument) in such a season.
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in such petitions there is much self-denyal, and therefore such petitions please God most ▪ These kinds of pleas are very usuall in the Saints and servants of God through all the Scripture.
in such petitions there is much self-denial, and Therefore such petitions please God most ▪ These Kinds of pleasant Are very usual in the Saints and Servants of God through all the Scripture.
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when I go down to the pit? shall the dust praise thee? Psalm 30. 9. And Heman, Psalm 88. 10, 11, 12. Wilt thou shew wonders to the dead, &c. shall thy wonders bee known in the darke, and thy righteousnesse in the land of forgetfulnesse? In the same tune is Hezekiah, Isai. 38. 18, 19 The living, the living, they shall praise thee: the grave cannot praise thee;
when I go down to the pit? shall the dust praise thee? Psalm 30. 9. And Heman, Psalm 88. 10, 11, 12. Wilt thou show wonders to the dead, etc. shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness? In the same tune is Hezekiah, Isaiah 38. 18, 19 The living, the living, they shall praise thee: the grave cannot praise thee;
Lord (say they:) this sicknesse, this danger of life hazards the the losse of many opportunities to do thee service in the World; therefore grant life and health.
Lord (say they:) this sickness, this danger of life hazards the the loss of many opportunities to do thee service in the World; Therefore grant life and health.
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cut me not off in the midst of my days, &c. Psalm 102. 24. When I can aske competency of estate, not to spend on my lusts, but to glorifie God, benefit the Church, refresh the bowels of the Saints;
Cut me not off in the midst of my days, etc. Psalm 102. 24. When I can ask competency of estate, not to spend on my Lustiest, but to Glorify God, benefit the Church, refresh the bowels of the Saints;
to tell God so in prayer, how successefull is it likely to be? When in spiritual desertion I can say, Lord, I want a frame of spirit fit to glorifie thee, I cannot pray, read, hear, meditate, without wofull distractions;
to tell God so in prayer, how successful is it likely to be? When in spiritual desertion I can say, Lord, I want a frame of Spirit fit to Glorify thee, I cannot pray, read, hear, meditate, without woeful distractions;
I dishonour religion by drooping, &c. therefore lift up the light of thy countenance upon me, that I may speak great things of thy name, that I may glorify thee, Psalm 51. 12. 13, 14, 15. & 142. 7. This Argument also affliction suppeditates.
I dishonour Religion by drooping, etc. Therefore lift up the Light of thy countenance upon me, that I may speak great things of thy name, that I may Glorify thee, Psalm 51. 12. 13, 14, 15. & 142. 7. This Argument also affliction suppeditates.
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Ʋse. I shall make but this one Use of the po•nt, to exhort all that hear me this day, in stead of those many uselesse, improper and sinfull wayes, which they are apt (as most people are) to take in a time of affliction, to resolve upon this course.
Ʋse. I shall make but this one Use of the po•nt, to exhort all that hear me this day, in stead of those many useless, improper and sinful ways, which they Are apt (as most people Are) to take in a time of affliction, to resolve upon this course.
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and more fatherly then a thousand Fathers? His bowels are beyond those of the tenderer sex, whose pity and compassion is commonly most abundant, (as Jonathans) beyond the love of women, 2 Sam. 1. 26. and those of the tenderest relation in that Sex. Can a woman, a mother, forget her sucking child? &c. Yet will I not forget thee, Isai. 49. 15.
and more fatherly then a thousand Father's? His bowels Are beyond those of the tenderer sex, whose pity and compassion is commonly most abundant, (as Jonathans) beyond the love of women, 2 Sam. 1. 26. and those of the Tenderest Relation in that Sex. Can a woman, a mother, forget her sucking child? etc. Yet will I not forget thee, Isaiah 49. 15.
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and how many thousands more mad pranks of passion and discontent doth it play in such a condition? What a frantick, bedlam-frame (for the while) was that of Jobs spirit, in his fit of impatience? To curse the day of his birth, Alas, that day was past many years before,
and how many thousands more mad pranks of passion and discontent does it play in such a condition? What a frantic, bedlam-frame (for the while) was that of Jobs Spirit, in his fit of impatience? To curse the day of his birth, Alas, that day was passed many Years before,
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Then he falls out with the knees that dandled him, and the brests that nourished him, his mother, or (if we can imagine that the fashion of putting out children to nurse was then brought into the world) his Nurse. This was a worse distemper,
Then he falls out with the knees that dandled him, and the breasts that nourished him, his mother, or (if we can imagine that the fashion of putting out children to nurse was then brought into the world) his Nurse. This was a Worse distemper,
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But when God once brings us down upon our knees, O what a calme is there? How soon doth the Soveraignty of God, the holinesse, justice, wisdome of God, compared with our dependent condition, our basenesse, guilt, folly, &c. (set before the eyes of the soul when it is powred out in prayer) make us tame and meek ▪ and self-resigning and reconciled to Instruments,
But when God once brings us down upon our knees, Oh what a Cam is there? How soon does the Sovereignty of God, the holiness, Justice, Wisdom of God, compared with our dependent condition, our baseness, guilt, folly, etc. (Set before the eyes of the soul when it is poured out in prayer) make us tame and meek ▪ and self-resigning and reconciled to Instruments,
even blessing them that curse us, and praying for them that despitefully use us, and laying our mouthes in the dust, that God may be glorified in our abasement.
even blessing them that curse us, and praying for them that despitefully use us, and laying our mouths in the dust, that God may be glorified in our abasement.
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so far Masters of our selves. And so much the greater, because it is the greatest misery in the world to be torn to pieces (as Actoeon in the Poet) by a mans own kennel of unmortified passions;
so Far Masters of our selves. And so much the greater, Because it is the greatest misery in the world to be torn to Pieces (as Actoeon in the Poet) by a men own kennel of unmortified passion;
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or hurt others; to gnaw a flint, whence a man can get nothing but broken teeth; and (in a word) to adde affliction to a mans affliction, by acting NONLATINALPHABET, in vexing himselfe;
or hurt Others; to gnaw a flint, whence a man can get nothing but broken teeth; and (in a word) to add affliction to a men affliction, by acting, in vexing himself;
It was then grievousest charge that Jobs friends gave in against him, that in his affliction he restrained prayer, Job 15 4. 2 Promoted because it fetcheth a power from heaven to improve the rod.
It was then grievousest charge that Jobs Friends gave in against him, that in his affliction he restrained prayer, Job 15 4. 2 Promoted Because it Fetches a power from heaven to improve the rod.
'tis in prayer that a suffering Saint most acts faith, patience, humility, sorrow for sinne, &c. The honour of our graces (as the honour of Knighthood in England) is usually received upon the knee. And no wonder,
it's in prayer that a suffering Saint most acts faith, patience, humility, sorrow for sin, etc. The honour of our graces (as the honour of Knighthood in England) is usually received upon the knee. And no wonder,
Let God march never so much like an enemy towards a poor creature, yet he is so generous an enemy, that he never puts to the sword a submitting supplicating foe.
Let God march never so much like an enemy towards a poor creature, yet he is so generous an enemy, that he never puts to the sword a submitting supplicating foe.
For the Lord delights not to grieve or vex the children of men, Lam. 3. 33. He looketh on men, and if any say, I have finned and perverted that which is right, and it profited me not;
For the Lord delights not to grieve or vex the children of men, Lam. 3. 33. He looks on men, and if any say, I have finned and perverted that which is right, and it profited me not;
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He will deliver his soul from going down into the pit, and his life shall see the light, Job 33. 27, 28. I might adde divers other motives, but the reasons may all be revived here as inducements: and I hasten. Object.
He will deliver his soul from going down into the pit, and his life shall see the Light, Job 33. 27, 28. I might add diverse other motives, but the Reasons may all be revived Here as inducements: and I hasten. Object.
But here lies the sadnesse of my condition, I am under grievous afflictions, and when I set my selfe to complain of them to God, I cannot pray, my tongue is strangely tyed, that I have scarce a word to say:
But Here lies the sadness of my condition, I am under grievous afflictions, and when I Set my self to complain of them to God, I cannot pray, my tongue is strangely tied, that I have scarce a word to say:
2. One that at other times hast been well acquainted with God, and that duty, but now art in an unwonted deliquy, or swound of spirit, that thy wonted spirits faile thee to performe it.
2. One that At other times hast been well acquainted with God, and that duty, but now art in an unwonted deliquy, or swoon of Spirit, that thy wonted spirits fail thee to perform it.
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Take it then as such, and account it thy greatest burthen, that God should be so farre displeased with thee ▪ as that he will not only not hear thee when thou speakest,
Take it then as such, and account it thy greatest burden, that God should be so Far displeased with thee ▪ as that he will not only not hear thee when thou Speakest,
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As hardening the heart judicially, is the greatest judgment that can befall a man on this side Hell ▪ because it shuts a double doore on a man to exclude him from mercy;
As hardening the heart judicially, is the greatest judgement that can befall a man on this side Hell ▪ Because it shuts a double door on a man to exclude him from mercy;
and puts his feet in the stocks, so that the soul, which ordinarily goes to God on the feet of prayer, cannot now stirre so much as one step towards reliefe.
and puts his feet in the stocks, so that the soul, which ordinarily Goes to God on the feet of prayer, cannot now stir so much as one step towards relief.
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Now therefore acknowledge and bewayle thy former neglect of calling upon God, whiles he was near. God is farther off from unconverted sinners in adversity then in prosperity,
Now Therefore acknowledge and bewail thy former neglect of calling upon God, while he was near. God is farther off from unconverted Sinners in adversity then in Prosperity,
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and be-beast thy selfe before God, that thou shouldest be so improvident, as to neglect the providing of any materials to build thee a shed against a storme,
and be-beast thy self before God, that thou Shouldst be so improvident, as to neglect the providing of any materials to built thee a shed against a storm,
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Thou art righteous, though thou shouldst never open my lips or my heart, though thou shouldest seal my condemnation to my soul, by sealing up both my heart & mouth and not suffering me so much as to open my mouth to petition for a pardon.
Thou art righteous, though thou Shouldst never open my lips or my heart, though thou Shouldst seal my condemnation to my soul, by sealing up both my heart & Mouth and not suffering me so much as to open my Mouth to petition for a pardon.
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3. Earnestly g•oan and sigh hefore the Lord (as thou canst) desiring him that he will not take against thee the advantage which thy provocations have given him, that he will enlarge thy heart,
3. Earnestly g•oan and sighs hefore the Lord (as thou Canst) desiring him that he will not take against thee the advantage which thy provocations have given him, that he will enlarge thy heart,
and bestow upon thee the Spirit of supplication. And who knowes whether in praying that thou mayst pray, God may not teach thee to pray? 'Tis not for nothing that God bids even carnal men to pray, Act. 8. • ….
and bestow upon thee the Spirit of supplication. And who knows whither in praying that thou Mayest pray, God may not teach thee to pray? It's not for nothing that God bids even carnal men to pray, Act. 8. • ….
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Though they cannot pray acceptably without the Spirit, sure, 'tis because (in his ordinary way of dispensation) the Spirit of prayer is given in praying, as the spirit of faith is given in hearing, though we cannot hear acceptably, without faith.
Though they cannot pray acceptably without the Spirit, sure, it's Because (in his ordinary Way of Dispensation) the Spirit of prayer is given in praying, as the Spirit of faith is given in hearing, though we cannot hear acceptably, without faith.
though they seek the blessing with tears, Heb. 12. 17. yet) know that there is no time, in which he excludes a penitent and sincere hearted petitioner.
though they seek the blessing with tears, Hebrew 12. 17. yet) know that there is no time, in which he excludes a penitent and sincere hearted petitioner.
If thy heart be now so affected, as is before described, know, God hath in part heard thee, in giving thee an heart so seriously affected with its own barrennesse, deadnesse, and impenitency:
If thy heart be now so affected, as is before described, know, God hath in part herd thee, in giving thee an heart so seriously affected with its own Barrenness, deadness, and impenitency:
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and know farther, that barrennesse felt, and complained of, and groaned under, is no more barren, but (occasionally) fruitfull in many sweet affections,
and know farther, that Barrenness felt, and complained of, and groaned under, is no more barren, but (occasionally) fruitful in many sweet affections,
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5. Shouldst thou dye in this condition, with thy face towards heaven, yet thou mayst dye with hope, that thy present seed time of tears shall end in an harvest of joy; that though thy mouth be shut on earth, yet (seeing God hath opened thy heart) it shall also be opened in heaven. The Thiefs prayer on the Cross was an effectual prayer, though but a short one.
5. Shouldst thou die in this condition, with thy face towards heaven, yet thou Mayest die with hope, that thy present seed time of tears shall end in an harvest of joy; that though thy Mouth be shut on earth, yet (seeing God hath opened thy heart) it shall also be opened in heaven. The Thieves prayer on the Cross was an effectual prayer, though but a short one.
and that at the hour of death, yet that one prayer prevailed to open Paradise. I fear his example hath occasionally shut it to thousands of presuming sinners, that have presumed upon the same admittance; yet,
and that At the hour of death, yet that one prayer prevailed to open Paradise. I Fear his Exampl hath occasionally shut it to thousands of presuming Sinners, that have presumed upon the same admittance; yet,
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Tell me not, God opens not thy mouth; if the heart be open, 'tis far more then if the mouth were never so enlarged. One sigh in secret of a broken heart, is more then many loud howlings of frighted Formalists and Hypocrites.
Tell me not, God Opens not thy Mouth; if the heart be open, it's Far more then if the Mouth were never so enlarged. One sighs in secret of a broken heart, is more then many loud howlings of frighted Formalists and Hypocrites.
6 (And lastly) Now resolve (in the strength of Christ and the Covenant of Grace, which hath layd help upon him for thee) that if ever thou get out of the present trouble,
6 (And lastly) Now resolve (in the strength of christ and the Covenant of Grace, which hath laid help upon him for thee) that if ever thou get out of the present trouble,
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if ever thou be enabled to break these bars of indisposition & streightnednesse of spirit, thou wilt never be so neglectful of maintaining the acquaintance thou hast gotten with God,
if ever thou be enabled to break these bars of indisposition & streightnednesse of Spirit, thou wilt never be so neglectful of maintaining the acquaintance thou hast got with God,
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Take heed, prove not so ungrateful or ill-natured, as to look no more after God when once the present turn is served, and thou thinkest thou canst go alone.
Take heed, prove not so ungrateful or ill-natured, as to look no more After God when once the present turn is served, and thou Thinkest thou Canst go alone.
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Let God see that thou seekest his acquaintance for his own worth and excellency, not meerly for mercenary ends, and thy own necessities ▪ Lest God deal with thee for time to come,
Let God see that thou Seekest his acquaintance for his own worth and excellency, not merely for mercenary ends, and thy own necessities ▪ Lest God deal with thee for time to come,
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and either in judgement shut up thy mouth and heart to prayer again (which he may easily do, 'tis but with-holding the supply of the Spirit) and thou art as dead as a doornaile (as we use to say) or else open it in a greater judgment, to let thee tire and weary out thy selfe with such cryes and howlings as hee is resolved to turne the deafe ear unto.
and either in judgement shut up thy Mouth and heart to prayer again (which he may Easily do, it's but withholding the supply of the Spirit) and thou art as dead as a doornaile (as we use to say) or Else open it in a greater judgement, to let thee tire and weary out thy self with such cries and howlings as he is resolved to turn the deaf ear unto.
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that, at so needful a time thou hast lost thy wonted correspondence, and canst not (because all thy wonted posts of holy and flaming affections and importunate expressions, are stopped) give him intelligence of thy condition.
that, At so needful a time thou hast lost thy wonted correspondence, and Canst not (Because all thy wonted posts of holy and flaming affections and importunate expressions, Are stopped) give him intelligence of thy condition.
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The Hebrew word, NONLATINALPHABET, being a Verb of the third Person, and Feminine Gender, (saith one of the Rabbins) hath relation •o NONLATINALPHABET, ver. 12. which we translate a pining sicknesse; and 'tis as much as if he had said, My wasting Disease hath so spent my very spirits, that I am grown a meer stock,
The Hebrew word,, being a Verb of the third Person, and Faemin Gender, (Says one of the Rabbis) hath Relation •o, ver. 12. which we translate a pining sickness; and it's as much as if he had said, My wasting Disease hath so spent my very spirits, that I am grown a mere stock,
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And 'tis the usual complaint of most of Gods people, that the weaknesse of their bodies in such a condition much deadneth the vigour and activity of their spirits.
And it's the usual complaint of most of God's people, that the weakness of their bodies in such a condition much deadneth the vigour and activity of their spirits.
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Nay, (farther) a Saint may be so low under hatches in affliction, especially in soultroubles, under the Spirit of Bondage, or spiritual desertion, that his very eyes are shut as well as his mouth. Mine iniquities (saith David) have taken hold on me,
Nay, (farther) a Saint may be so low under Hates in affliction, especially in soultroubles, under the Spirit of Bondage, or spiritual desertion, that his very eyes Are shut as well as his Mouth. Mine iniquities (Says David) have taken hold on me,
2 Know, there be secret wayes of acquainting God with thy straights and pressures, when the more visible and sensible outlets and avenues of the soul are all blocked up. They that are skilled in the Military Art, have sometimes shot intelligence in a bullet, in the head of an Arrow, when the City or Castle hath been besieged on all parts,
2 Know, there be secret ways of acquainting God with thy straights and pressures, when the more visible and sensible outlets and avenues of the soul Are all blocked up. They that Are skilled in the Military Art, have sometime shot intelligence in a bullet, in the head of an Arrow, when the city or Castle hath been besieged on all parts,
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nor limne out thy sad case in lively colours, canst not paint thy present death to the life, or give light enough by thine expressions to discover the darkness of thy afflictions,
nor limne out thy sad case in lively colours, Canst not paint thy present death to the life, or give Light enough by thine expressions to discover the darkness of thy afflictions,
as David & Hezekiah have done when they recovered their tongues again, but yet thou canst say, Lord I want, Lord I am sick, Lord I faint, Lord I dye, &c. Thou canst, (with the Publican) say, Lord, be merciful to me a sinner.
as David & Hezekiah have done when they recovered their tongues again, but yet thou Canst say, Lord I want, Lord I am sick, Lord I faint, Lord I die, etc. Thou Canst, (with the Publican) say, Lord, be merciful to me a sinner.
Luke 18. 13. With David in his troubled condition, But thou, Lord, how long? Psal. 6. 3. With Hezekiah under his fainting fit, thou canst chatter, Lord, I am oppressed, undertake for me, or ease me, Isai. 38. 14. And if thou canst not do so much,
Luke 18. 13. With David in his troubled condition, But thou, Lord, how long? Psalm 6. 3. With Hezekiah under his fainting fit, thou Canst chatter, Lord, I am oppressed, undertake for me, or ease me, Isaiah 38. 14. And if thou Canst not do so much,
cast a begging look, (as children do towards some Sweet meats they dare not ask for) towards the Throne of Grace; so Jonah did, Jonah 2. 4. Thou canst sigh and groan. Now this is sufficient intelligence to God, whose blessed Spirit speaks in these groans,
cast a begging look, (as children do towards Some Sweet Meats they Dare not ask for) towards the Throne of Grace; so Jonah did, Jonah 2. 4. Thou Canst sighs and groan. Now this is sufficient intelligence to God, whose blessed Spirit speaks in these groans,
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and from it can pick out his meaning, because he searcheth the heart, Rom 8. 27. As a Nurse can make english of the stammering & broken speech of the child,
and from it can pick out his meaning, Because he Searches the heart, Rom 8. 27. As a Nurse can make english of the stammering & broken speech of the child,
And take this for a certain rule, a man may have much of the spirit of prayer, who hath very little of the Gift of prayer, and so may be streightned very much in this, when his heart runs over with the abundance of that.
And take this for a certain Rule, a man may have much of the Spirit of prayer, who hath very little of the Gift of prayer, and so may be straighteneth very much in this, when his heart runs over with the abundance of that.
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3 Yet is not this condition to be rested in (it being that that keeps the soul in a famishing estate) but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of spirit and expression in duty;
3 Yet is not this condition to be rested in (it being that that keeps the soul in a famishing estate) but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of Spirit and expression in duty;
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No, he was so in all humane affaires too. I forget (saith he) to eat my bread, verse 4. No wonder (saith hee) if I bee withered in the affaires of my mind, when I grow even carelesse of my very body, [ I forget to eat my bread. ]
No, he was so in all humane affairs too. I forget (Says he) to eat my bred, verse 4. No wonder (Says he) if I be withered in the affairs of my mind, when I grow even careless of my very body, [ I forget to eat my bred. ]
but finds it selfe so straightened, it can scarce say a word, that it came for (and that not meerly thorow fear, or temptation (as at other times) moving it to conceale the Devils counsell,
but finds it self so straightened, it can scarce say a word, that it Come for (and that not merely thorough Fear, or temptation (as At other times) moving it to conceal the Devils counsel,
Now if this same soul find it selfe in the same condition before God when it sets to prayer, it may lay the blame hereof on the greatnesse of its burthen,
Now if this same soul find it self in the same condition before God when it sets to prayer, it may lay the blame hereof on the greatness of its burden,
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and content it selfe in the assurance of as kind an acceptance of its sighs and groans, as if they were drawn out in long prayers. But if the straightnesse be not towards men or other imployments,
and content it self in the assurance of as kind an acceptance of its sighs and groans, as if they were drawn out in long Prayers. But if the straightness be not towards men or other employments,
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When the man in the Gospel, was taken without a wedding garment, the Text sayes, NONLATINALPHABET, he was speechlesse, Mat. 22. 12. his mouth was stopped with a gagge. Great sins are great gaggs. And 'tis not only so with the unregenerate, but with the Saints also.
When the man in the Gospel, was taken without a wedding garment, the Text Says,, he was speechless, Mathew 22. 12. his Mouth was stopped with a gag. Great Sins Are great gaggs. And it's not only so with the unregenerate, but with the Saints also.
And no wonder, if Saints dare not speak where they are sure not to speed; if they be dumb when they know God is deaf. David knew well enough, that sinnes make Gods ear heavy, as he informes us, Psalm 66. 18. If I regard iniquity in my heart, God will not hear my prayer? and the Prophet Isaiah tells us no lesse, Isai. 59. 1, 2. The Spirit of prayer also will be grieved,
And no wonder, if Saints Dare not speak where they Are sure not to speed; if they be dumb when they know God is deaf. David knew well enough, that Sins make God's ear heavy, as he informs us, Psalm 66. 18. If I regard iniquity in my heart, God will not hear my prayer? and the Prophet Isaiah tells us no less, Isaiah 59. 1, 2. The Spirit of prayer also will be grieved,
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and depart from us, if we defile his lodging; he is a pure, an holy Spirit, Eph. 4. 30. In this case, the counsel of Zophar to Job, 11. 13, 14. is very good.
and depart from us, if we defile his lodging; he is a pure, an holy Spirit, Ephesians 4. 30. In this case, the counsel of Zophar to Job, 11. 13, 14. is very good.
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If thou prepare thine heart, and stretch out thy hands towards God, If iniquity be in thy hand, put it far away, &c. So shalt thou lift up thy face [ confidently ] &c. Search out the sinne and remove it by renewed repentance, and the fresh application of the bloud of Christ by faith (which is the fountain of Evangelical repentance) and then try again;
If thou prepare thine heart, and stretch out thy hands towards God, If iniquity be in thy hand, put it Far away, etc. So shalt thou lift up thy face [ confidently ] etc. Search out the sin and remove it by renewed Repentance, and the fresh application of the blood of christ by faith (which is the fountain of Evangelical Repentance) and then try again;
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the Spirit of Grace that enables thee to mourne, will bee a Spirit of Supplication too, Zech. 12. 10. (3.) Sometimes Gods glory is the cause of thy restaints of spirit, God intending to teach thee that all thy enlargements are from him alone: We often pray in the strength of natural parts, or gifts, at the best;
the Spirit of Grace that enables thee to mourn, will be a Spirit of Supplication too, Zechariah 12. 10. (3.) Sometime God's glory is the cause of thy restaints of Spirit, God intending to teach thee that all thy enlargements Are from him alone: We often pray in the strength of natural parts, or Gifts, At the best;
Now God may (in his wisedome) leave us to straightenednesse of spirit in prayer, to make us lesse depending upon those helps And this he will do (to choose) at such a time, when afflictions are heavy upon us;
Now God may (in his Wisdom) leave us to straightenednesse of Spirit in prayer, to make us less depending upon those helps And this he will do (to choose) At such a time, when afflictions Are heavy upon us;
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God makes account, that at that time he shall hear from his people, Hos. 5. 15. and in our straits commonly we give God many faire words, are rhetorical more then ordinary, flatter with our lips, Psalm 78. 36. A Scholar at the Ʋniversity, that seldome writes,
God makes account, that At that time he shall hear from his people, Hos. 5. 15. and in our straits commonly we give God many fair words, Are rhetorical more then ordinary, flatter with our lips, Psalm 78. 36. A Scholar At the Ʋniversity, that seldom writes,
and under deadnesse of spirit, are too apt to wish them, out of a conceit that when they come they are able to make great use of them to quicken their hearts to prayer.
and under deadness of Spirit, Are too apt to wish them, out of a conceit that when they come they Are able to make great use of them to quicken their hearts to prayer.
But the Lord chasteneth their foolish expectations divers times, by stopping their mouths under those very troubles whence they hoped for great improvements and enlargements:
But the Lord Chasteneth their foolish Expectations diverse times, by stopping their mouths under those very Troubles whence they hoped for great improvements and enlargements:
Thoughts that God is our enemy, &c. And then we deale with God as we do with our best friends many times in an humour; we have a conceit that they have done us a discourtesie,
Thoughts that God is our enemy, etc. And then we deal with God as we do with our best Friends many times in an humour; we have a conceit that they have done us a discourtesy,
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or are fallen out with us, (it may be upon slight reports, or other as slender evidence) and then our stomacks presently swell so bigge, that we cannot so much as speak to them.
or Are fallen out with us, (it may be upon slight reports, or other as slender evidence) and then our stomachs presently swell so big, that we cannot so much as speak to them.
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Sometimes we conceive God so offended at us, that he casts away our prayer, Lam. 3. 8. And where a man hath little hope to speed, he will have very little heart to speak; whereas hope to prevaile is the most fluent fountain of Rhetorick that can bee;
Sometime we conceive God so offended At us, that he Cast away our prayer, Lam. 3. 8. And where a man hath little hope to speed, he will have very little heart to speak; whereas hope to prevail is the most fluent fountain of Rhetoric that can be;
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and a man cannot pray so much to the purpose, as when he can call God Father. Then we cry, 'tis NONLATINALPHABET, Rom 8. 15. When David was in that grievous trouble, Psalm 116. What lets his tongue loose in prayer? I believed, saith he,
and a man cannot pray so much to the purpose, as when he can call God Father. Then we cry, it's, Rom 8. 15. When David was in that grievous trouble, Psalm 116. What lets his tongue lose in prayer? I believed, Says he,
prayer is the child of Faith, not Fancy; not the voyce of Invention, but Affection; begotten not in the brain of an Oratour, but in the heart of a child. A child is very copious and fluent in expression commonly when he complains to a Father; but will lye still,
prayer is the child of Faith, not Fancy; not the voice of Invention, but Affection; begotten not in the brain of an Orator, but in the heart of a child. A child is very copious and fluent in expression commonly when he complains to a Father; but will lie still,
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thy songs in the night, and his mercy and lovingkindnesse in the day. Call to mind promises of everlasting love, in, and notwithstanding the heaviest afflictions;
thy songs in the night, and his mercy and Lovingkindness in the day. Call to mind promises of everlasting love, in, and notwithstanding the Heaviest afflictions;
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Challenge God upon old acquaintance, as Christ, My God, my God, why hast thou forsaken me? Mat. 27. 46. O Lord, how comes it to passe now, that I have lost my acquaintance with thee? Lord, return and visit me with thy ancient loving kindnesses, Psal. 25. 6. [ 2 ] After discovery and removal of the impediments and obstructions aforesaid, Study your own case distinctly and clearly.
Challenge God upon old acquaintance, as christ, My God, my God, why hast thou forsaken me? Mathew 27. 46. Oh Lord, how comes it to pass now, that I have lost my acquaintance with thee? Lord, return and visit me with thy ancient loving Kindnesses, Psalm 25. 6. [ 2 ] After discovery and removal of the impediments and obstructions aforesaid, Study your own case distinctly and clearly.
troubled we are, but we cannot tell why. As a man divers times in distemper of body; let a Physician come to him, ask him how he doth? he will tell him, Sick Sir, very sick.
troubled we Are, but we cannot tell why. As a man diverse times in distemper of body; let a physician come to him, ask him how he does? he will tell him, Sick Sir, very sick.
When David hath a Promise, he never wants a Prayer. How often, Psalm 119. doth he urge God upon his Word, ver, 25, 28, 58, 116, 169. The Word is the quiver of all those holy Arrowes, by which a straitned soul shoots intelligence to Heaven.
When David hath a Promise, he never Wants a Prayer. How often, Psalm 119. does he urge God upon his Word, for, 25, 28, 58, 116, 169. The Word is the quiver of all those holy Arrows, by which a straitened soul shoots intelligence to Heaven.
In such a case, if thou hast a good form by thee of another mans, I know not why (at least) the viewing (if not use) of it may not quicken the Spirit of Prayer in thee.
In such a case, if thou hast a good from by thee of Another men, I know not why (At least) the viewing (if not use) of it may not quicken the Spirit of Prayer in thee.
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