A60194:2953
A learned commentary or exposition
A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Gray's-Inn, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the public good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoke-Newington, near London.A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London.
London: printed by J.L. for N.B., 1655
A COMMENTARY upon the first CHAPTER of the second Epistle of S. PAU… › Commentary on verse 22
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Promises of God (as I have often said) are the riches of a Christian, and his inheritance: take all from him, you must needs leave him this, you cannot take this from him: and as an Usurer thinks he is a rich man, though he have not two pence in his house, but all that he hath is in Bills and Bonds, so a Christian, though haply he have not much in actual possession, yet he is rich in that he hath Gods bonds in the promises: but now a man cannot say that he is interested in the promises, that he can lay claim to them, if he be an unfruitful man, an unhallowed man, that hath not the sweet ointment of the Spirit, changing of him (as it is said of Saul) into another man: for God wheresoever he reconciles himself, and gives any promise of favour and mercy, there he works a qualification. Of necessity it must be so, because he is reconciled to amity: now in friendship there must be a correspondent similitude of disposition and sympathy. Now as long as we are in our natural estate, and remain unhallowed and defiled, we are in such terms as God and we cannot meet in amity, and therefore wheresoever the promises of the favour of God and reconciliation are of force, there must be a change: God, when he intends to show favour to any, he alters and changeth them, that they may be such as he may have content, and complacency and delight in.
The Promises of God (as I have often said) are the riches of a Christian, and his inheritance: take all from him, you must needs leave him this, you cannot take this from him: and as an Usurer thinks he is a rich man, though he have not two pence in his house, but all that he hath is in Bills and Bonds, so a Christian, though haply he have not much in actual possession, yet he is rich in that he hath Gods bonds in the promises: but now a man cannot say that he is interessed in the promises, that he can lay claim to them, if he be an unfruitful man, an unhallowed man, that hath not the sweet oyntment of the Spirit, changing of him (as it is said of Saul) into another man: for God wheresoever he reconciles himself, and gives any promise of favour and mercy, there he works a qualification. Of necessity it must be so, because he is reconciled to amity: now in friendship there must be a correspondent similitude of disposition and sympathy. Now as long as we are in our natural estate, and remain unhallowed and defiled, we are in such terms as God and we cannot meet in amity, and therefore wheresoever the promises of the favour of God and reconciliation are of force, there must be a change: God, when he intends to shew favour to any, he alters and changeth them, that they may be such as he may have content, and complacency and delight in.