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for they are mercifull, towards their owne.
for they Are merciful, towards their own.
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although there be no open rayling:
although there be no open railing:
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(22) verse (DIV2)
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thence also the holy Ghost descended in Christs baptisme;
thence also the holy Ghost descended in Christ Baptism;
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This is a matter of endlesse comfort to Gods children:
This is a matter of endless Comfort to God's children:
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and hath beene in all ages, to ouerturne religion:
and hath been in all ages, to overturn Religion:
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and yet all these will blesse themselues with their outward righteousnes, and think all is well;
and yet all these will bless themselves with their outward righteousness, and think all is well;
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many hate theft, that yet will not sticke to robbe their neighbours of their good name, by vile reports:
many hate theft, that yet will not stick to rob their neighbours of their good name, by vile reports:
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for another mans euill conscience cannot defile thy good conscience, another mans sinne cannot hurt thee,
for Another men evil conscience cannot defile thy good conscience, Another men sin cannot hurt thee,
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vnlesse thou doe some way communicate with him therein.
unless thou do Some Way communicate with him therein.
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Hence some holy ones suspect their owne estate and religion, as either not good, or not regarded of God.
Hence Some holy ones suspect their own estate and Religion, as either not good, or not regarded of God.
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this therefore should enlarge our hearts to blesse God that is such a father vnto vs in Christ.
this Therefore should enlarge our hearts to bless God that is such a father unto us in christ.
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Secondly, by hungring and thirsting, we must vnderstand two things:
Secondly, by hungering and thirsting, we must understand two things:
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for God respects them for this true desire, as if they had faith.
for God respects them for this true desire, as if they had faith.
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and haue Gods image perfectly renued in them.
and have God's image perfectly renewed in them.
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Vers. 7. Blessed are the mercifull: for they shall obtaine mercie.
Vers. 7. Blessed Are the merciful: for they shall obtain mercy.
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Some therefore concerne the soule, and some the bodie.
some Therefore concern the soul, and Some the body.
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which we must testifie by a godly endeauour to obey him in all things;
which we must testify by a godly endeavour to obey him in all things;
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for a pure heart, and a purpose to liue in any one sinne, cannot stand together:
for a pure heart, and a purpose to live in any one sin, cannot stand together:
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nay, as vnsauory flesh, and stinking cation in the nostrels of God;
nay, as unsavoury Flesh, and stinking cation in the nostrils of God;
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This therefore is our dutie, if we be Christians;
This Therefore is our duty, if we be Christians;
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The kingdome of glorie, is the blessed estate of all the Saints in heauen.
The Kingdom of glory, is the blessed estate of all the Saints in heaven.
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and with-all denied the resurrection, and the immortalitie of the soule;
and withal denied the resurrection, and the immortality of the soul;
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Secondly, of the place, in the way, as wee goe to the Court.
Secondly, of the place, in the Way, as we go to the Court.
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yea, the very Pharises doe euery where condemne it:
yea, the very Pharisees do every where condemn it:
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but in all things to please God continually; so as if at any time he-sinne, it is against his holy resolution.
but in all things to please God continually; so as if At any time he-sinne, it is against his holy resolution.
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Now for the measure of this purification, it is onely in part in this life;
Now for the measure of this purification, it is only in part in this life;
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not doubting but they shall be saued by it, though they haue no more: but this is Pharisaicall pride and folly:
not doubting but they shall be saved by it, though they have no more: but this is Pharisaical pride and folly:
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for all such outward righteousnes is here condemned, as vnable to saue the soule.
for all such outward righteousness is Here condemned, as unable to save the soul.
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Christ was more carefull in his dutie, then euer man was, and yet hee communicated with the wicked Iewes, Scribes,
christ was more careful in his duty, then ever man was, and yet he communicated with the wicked Iewes, Scribes,
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many are ashamed to robbe openly, that make no bones to deceiue by false weights and measures, by glosses, and such like:
many Are ashamed to rob openly, that make no bones to deceive by false weights and measures, by Glosses, and such like:
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and Pharises, in the seruice of God, vnder the Law.
and Pharisees, in the service of God, under the Law.
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Answ. But Luke saith not, that it was made by Christ in a plaine, or standing:Answer But Lycia Says not, that it was made by christ in a plain, or standing:
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This place he chose for two causes:
This place he chosen for two Causes:
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If a man bleed dangerously at the nose, the best way to saue his life, is to let him blood else-where,
If a man bleed dangerously At the nose, the best Way to save his life, is to let him blood elsewhere,
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and so turne the course of the blood another way:
and so turn the course of the blood Another Way:
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Math. 5. 1. And when he saw the multitude, he went vp into a Mountaine: And when he was set, his Disciples came to him.
Math. 5. 1. And when he saw the multitude, he went up into a Mountain: And when he was Set, his Disciples Come to him.
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2. And he opened his mouth, and taught them, saying, &c.
2. And he opened his Mouth, and taught them, saying, etc.
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IN this Chapter and the next, is contained Christs Sermon in the Mount, preached to his Disciples,
IN this Chapter and the next, is contained Christ Sermon in the Mount, preached to his Disciples,
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and others that were conuerted vnto him among the multitude. Hereof I haue chosen to intreate, because it is a most diuine and learned Sermon;
and Others that were converted unto him among the multitude. Hereof I have chosen to entreat, Because it is a most divine and learned Sermon;
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and may not vnfitly be called the Key of the whole Bible; for here Christ openeth the summe of the Old and New Testament.
and may not unfitly be called the Key of the Whole bible; for Here christ Openeth the sum of the Old and New Testament.
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Before we come to the parts of this Sermon, three generall points are to be scanned,
Before we come to the parts of this Sermon, three general points Are to be scanned,
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for the clearing of the doctrine following. First, the Time when this Sermon was preached; to wit, in the second yeare of CHRISTS ministerie, vpon this occasion:
for the clearing of the Doctrine following. First, the Time when this Sermon was preached; to wit, in the second year of CHRIST Ministry, upon this occasion:
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when Christ had wrought a miracle, in cu•ing the man with the withered hand, vpon the Sabbath day, the Scribes and Pharisies went about to kill him;
when christ had wrought a miracle, in cu•ing the man with the withered hand, upon the Sabbath day, the Scribes and Pharisees went about to kill him;
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whereupon he departed from among them, and went into a Mount, where he spent the whole night in prayer.
whereupon he departed from among them, and went into a Mount, where he spent the Whole night in prayer.
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And when it was day, he chose the twelue Apostles:
And when it was day, he chosen the twelue Apostles:
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which done, he came downe into a plaine place neare to the Mount, where he wrought many miracles;
which done, he Come down into a plain place near to the Mount, where he wrought many Miracles;
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but because the people thronged about him to touch him (for there went vertue out of him which cured them) therefore he withdrew himselfe out of the throng into the Mountaine againe,
but Because the people thronged about him to touch him (for there went virtue out of him which cured them) Therefore he withdrew himself out of the throng into the Mountain again,
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and there preached this Sermon vnto his Disciples soone after their election;
and there preached this Sermon unto his Disciples soon After their election;
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no doubt for this ende, to teach them his will, and also to frame and instruct them so as they might become profitable teachers vnto others.
no doubt for this end, to teach them his will, and also to frame and instruct them so as they might become profitable Teachers unto Others.
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II. Point. The scope and drift of this large Sermon: namely, to teach his Disciples, with all that beleeue in him, to lead a godly, an holy, and blessed life. II Point. The scope and drift of this large Sermon: namely, to teach his Disciples, with all that believe in him, to led a godly, an holy, and blessed life.
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Although this be euident in the text, yet the Popish Teachers haue depraued this ende and scope;
Although this be evident in the text, yet the Popish Teachers have depraved this end and scope;
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saying, that Christ herein propoundeth a new Law, farre more perfect then the Law of Moses:
saying, that christ herein propoundeth a new Law, Far more perfect then the Law of Moses:
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& also deliuereth new diuine counsell to his Disciples, which was not giuen in the Law or in the Prophets.
& also Delivereth new divine counsel to his Disciples, which was not given in the Law or in the prophets.
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But they erre and are deceiued:
But they err and Are deceived:
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for Christs intent is to cleare the true meaning of Moses and the Prophets, which was corrupted by the false glosse of the Iewish teachers;
for Christ intent is to clear the true meaning of Moses and the prophets, which was corrupted by the false gloss of the Jewish Teachers;
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and not to adde any new Law or counsell thereunto, as afterward will plainly appeare.
and not to add any new Law or counsel thereunto, as afterwards will plainly appear.
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Againe, there cannot be giuen vnto man a more perfect rule then Moses Law, the summe and scope whereof is, To loue God with all the heart, with all the soule, and with all the strength;
Again, there cannot be given unto man a more perfect Rule then Moses Law, the sum and scope whereof is, To love God with all the heart, with all the soul, and with all the strength;
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then which there cannot be greater perfection in a creature.
then which there cannot be greater perfection in a creature.
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We therefore vpon the consideration of this worthie ende, must labour to shew the greater care and conscience, to learne and doe the things propounded in this Sermon.
We Therefore upon the consideration of this worthy end, must labour to show the greater care and conscience, to Learn and do the things propounded in this Sermon.
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III. Point. Whether is this Sermon the same, with that which is set downe by S. Luke, Chap. 16. v. 20. This question is necessarie, III. Point. Whither is this Sermon the same, with that which is Set down by S. Lycia, Chap. 16. v. 20. This question is necessary,
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for if they be the same Sermon, then will the one giue great light vnto the other.
for if they be the same Sermon, then will the one give great Light unto the other.
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Men indeede differ in iudgement touching this point: some say they are diuers Sermons; others say they are one and the same:
Men indeed differ in judgement touching this point: Some say they Are diverse Sermons; Others say they Are one and the same:
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and that opinion is most likely.
and that opinion is most likely.
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For first, they haue one beginning and one matter, the same order of preaching, and the same conclusion,
For First, they have one beginning and one matter, the same order of preaching, and the same conclusion,
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as the comparing of them together will plainely declare.
as the comparing of them together will plainly declare.
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Secondly, this Sermon recorded by them both, was made vpon the election of Christs twelue Apostles, a little after the curing of the man with the withered hand.
Secondly, this Sermon recorded by them both, was made upon the election of Christ twelue Apostles, a little After the curing of the man with the withered hand.
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This is plaine in S. Luke, and may well be gathered from the doctrine of this Sermon recorded by Matthew, wherein Christ instructeth his Apostles particularly in their office and calling:
This is plain in S. Luke, and may well be gathered from the Doctrine of this Sermon recorded by Matthew, wherein christ Instructeth his Apostles particularly in their office and calling:
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which he would not haue done, if he had not formerly called them thereunto.
which he would not have done, if he had not formerly called them thereunto.
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If it be said, that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations; that is, some things are set downe after, which were done before,
If it be said, that S. Matthew recordeth their election afterwards in the 10. Chap. Ans. In the writings of the Evangelists there be certain Anticipations; that is, Some things Are Set down After, which were done before,
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and some things are set downe before, which were done after, as might easily be prooued by sundrie examples,
and Some things Are Set down before, which were done After, as might Easily be proved by sundry Examples,
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and in the point in hand is euident:
and in the point in hand is evident:
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for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach:
for the election of the Apostles is Set down by S. Matthew in his tenth Chap. upon occasion of his recording their commission to preach:
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so that this circumstance of the Apostles election, doth notably prooue these Sermons to be one, S. Matthew setting downe the same more largely, and Luke more briefly.
so that this circumstance of the Apostles election, does notably prove these Sermons to be one, S. Matthew setting down the same more largely, and Lycia more briefly.
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Their Reasons who hold them to be two distinct Sermons, are of no moment. They say, that the Sermon recorded by S. Luke, was made on the plaine;
Their Reasons who hold them to be two distinct Sermons, Are of no moment. They say, that the Sermon recorded by S. Lycia, was made on the plain;
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this of Matthew in the Mountaine: that of Luke was made by Christ standing; this of Matthew as he sate downe.
this of Matthew in the Mountain: that of Lycia was made by christ standing; this of Matthew as he sat down.
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onely this he saith, that Christ comming from the Mountaine stoode in a plaine place, and there wrought certaine miracles, and then preached:
only this he Says, that christ coming from the Mountain stood in a plain place, and there wrought certain Miracles, and then preached:
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now all this might be done, and yet Christ might preach this Sermon in the Mount sitting, as S. Matthew saith:
now all this might be done, and yet christ might preach this Sermon in the Mount sitting, as S. Matthew Says:
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for the order of this storie is this. Christ beeing maligned of the Iewes, went into a Mount, and there praied;
for the order of this story is this. christ being maligned of the Iewes, went into a Mount, and there prayed;
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after long praier, he chose the twelue Apostles, and then came downe into a plaine and wrought Miracles,
After long prayer, he chosen the twelue Apostles, and then Come down into a plain and wrought Miracles,
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but by reason of the throng which pressed about him to touch him, he went into the Mountaine againe,
but by reason of the throng which pressed about him to touch him, he went into the Mountain again,
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and there preached this Sermon to his Apostles, and others that followed him. Thus much in generall.
and there preached this Sermon to his Apostles, and Others that followed him. Thus much in general.
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Now we come to the Sermon it selfe: which containeth three parts. A Preface; the Matter of the Sermon; and the Conclusion.
Now we come to the Sermon it self: which Containeth three parts. A Preface; the Matter of the Sermon; and the Conclusion.
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The Preface or preparation is contained in the two first verses of this Chapter, wherein are set downe diuers circumstances pertaining to the Sermon.
The Preface or preparation is contained in the two First Verses of this Chapter, wherein Are Set down diverse Circumstances pertaining to the Sermon.
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As first and principally, the Author of it, to wit, IESVS CHRIST the Redeemer and Mediatour of mankinde, who in the making of this Sermon, must be considered two waies,
As First and principally, the Author of it, to wit, JESUS CHRIST the Redeemer and Mediator of mankind, who in the making of this Sermon, must be considered two ways,
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euen as he is a Prophet: first, as the Minister of Circumcision for the truth of God, as the Apostle speaketh:
even as he is a Prophet: First, as the Minister of Circumcision for the truth of God, as the Apostle speaks:
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whereby thus much is signified, that Iesus Christ as he was man, borne among the Iewes, was vnto them a Prophet and Minister in his owne person,
whereby thus much is signified, that Iesus christ as he was man, born among the Iewes, was unto them a Prophet and Minister in his own person,
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and with his owne mouth was to teach them the will of his Father:
and with his own Mouth was to teach them the will of his Father:
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which thing was requisite for the accomplishing of Gods word, who had promised before to his auncient people by Moses, that he would raise vp vnto them a Prophet like vnto Moses, whome they should heare in all things that he should speake vnto them:
which thing was requisite for the accomplishing of God's word, who had promised before to his ancient people by Moses, that he would raise up unto them a Prophet like unto Moses, whom they should hear in all things that he should speak unto them:
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which prophesie was verified in this Sermon: wherein he manifested himselfe to be the Minister of Circumcision vnto them.
which prophesy was verified in this Sermon: wherein he manifested himself to be the Minister of Circumcision unto them.
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Secondly, here we must consider Christ as a Prophet like vnto Elijah, and Elisha, who were as Fathers and masters to the rest of the Prophets:
Secondly, Here we must Consider christ as a Prophet like unto Elijah, and Elisha, who were as Father's and Masters to the rest of the prophets:
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for herein he doth not onely teach beleeuers among the multitude, but his own Disciples also, who were afterward to make Disciples vnto Christ,
for herein he does not only teach believers among the multitude, but his own Disciples also, who were afterwards to make Disciples unto christ,
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and to build vp further them that did beleeue; yea, this instruction of his Disciples, is the cheife scope of this Sermon.
and to built up further them that did believe; yea, this instruction of his Disciples, is the chief scope of this Sermon.
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Secondly, here is noted the Place where this Sermon was made, to wit, a Mountaine in Galile: He went vp into a Mountaine.
Secondly, Here is noted the Place where this Sermon was made, to wit, a Mountain in Galilee: He went up into a Mountain.
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First, to auoide the throng that pressed about him, while he stoode on the plaine, to see him and to touch him,
First, to avoid the throng that pressed about him, while he stood on the plain, to see him and to touch him,
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because there went vertue out of him. Secondly, that he might haue a fit place, both for himselfe to sit and teach,
Because there went virtue out of him. Secondly, that he might have a fit place, both for himself to fit and teach,
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and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered.
and for his Disciples and the multitude attentively and orderly to hear and Learn that wholesome Doctrine which he Delivered.
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In this choice of the place, First, he sheweth great care and wisdome to maintaine outward order in the dispensation of his word:
In this choice of the place, First, he shows great care and Wisdom to maintain outward order in the Dispensation of his word:
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whereby he teacheth vs, that in all holy ministrations, outward order is to be kept,
whereby he Teaches us, that in all holy ministrations, outward order is to be kept,
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and conuenient places chosen, where the word of God may be reuerently and profitably both spoken and heard.
and convenient places chosen, where the word of God may be reverently and profitably both spoken and herd.
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Secondly, herein he sheweth speciall care to dispence his Fathers will when occasion was offered; yea, he declareth his diligence herein: Secondly, herein he shows special care to dispense his Father's will when occasion was offered; yea, he Declareth his diligence herein:
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so as it is true, it was meate and drinke vnto him, thus by teaching the people to doe his Fathers will.
so as it is true, it was meat and drink unto him, thus by teaching the people to do his Father's will.
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And this his practise must be a president and example to all Gods Ministers. They must not preach by constraint, but of a willing minde;
And this his practice must be a president and Exampl to all God's Ministers. They must not preach by constraint, but of a willing mind;
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yea, they must reioyce and be glad when occasion is offered, that they may dispence the will of God vnto his people.
yea, they must rejoice and be glad when occasion is offered, that they may dispense the will of God unto his people.
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This Paul meant in his straite charge to Timothie, that he should be instant, and teach in season, and out of season:
This Paul meant in his strait charge to Timothy, that he should be instant, and teach in season, and out of season:
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that is, take all occasions to teach the word;
that is, take all occasions to teach the word;
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following the example of Christ, who staied not, till he came to Ierusalem, or to some Synagogue,
following the Exampl of christ, who stayed not, till he Come to Ierusalem, or to Some Synagogue,
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but hauing good occasion offered, taught the multitude in this Mountaine. Thirdly, here is noted that bodily gesture, which Christ vsed in this Sermon;
but having good occasion offered, taught the multitude in this Mountain. Thirdly, Here is noted that bodily gesture, which christ used in this Sermon;
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he taught them, not standing, but sitting, when he was set ▪ so when he preached in Nazaret, he stood vp and read his text,
he taught them, not standing, but sitting, when he was Set ▪ so when he preached in Nazareth, he stood up and read his text,
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and then sate downe, and preached vnto them. and then sat down, and preached unto them.
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And when his Father and mother sought him at the feast, they found him in the Temple (sitting) among the Doctors, and asking them questions:
And when his Father and mother sought him At the feast, they found him in the Temple (sitting) among the Doctors, and asking them questions:
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and beeing apprehended, he said to the multitude, I sate daiely with you in the Temple teaching.
and being apprehended, he said to the multitude, I sat daily with you in the Temple teaching.
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Now Christ vsed to preach sitting, because it was the manner and custome of that Church so to doe:
Now christ used to preach sitting, Because it was the manner and custom of that Church so to do:
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The Scribes and Pharises (saith Christ) sit in Moses chaire, where he noteth their gesture in teaching and expounding the Lawe. The Scribes and Pharisees (Says christ) fit in Moses chair, where he notes their gesture in teaching and expounding the Law.
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Whereby we are taught to bee carefull in obseruing all seemely, commendable, and conuenient gestures, which are vsed in that Church, whereof wee are members.
Whereby we Are taught to be careful in observing all seemly, commendable, and convenient gestures, which Are used in that Church, whereof we Are members.
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If any shall aske whether we may not preach sitting, as Christ did? I answer:
If any shall ask whither we may not preach sitting, as christ did? I answer:
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if it were the custome of our Church, we might lawfully doc it; for these gestures be indifferent in themselues:
if it were the custom of our Church, we might lawfully doc it; for these gestures be indifferent in themselves:
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but we doe it not, because our custome is otherwise.
but we do it not, Because our custom is otherwise.
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And so wee may say of preaching with the head couered, which is the manner vsed by the Ministers of the French Churches;
And so we may say of preaching with the head covered, which is the manner used by the Ministers of the French Churches;
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but we vse it not, because wee haue no such custome in our Church. Fourthly, here are noted the parties whom Christ taught, namely his Disciples;
but we use it not, Because we have no such custom in our Church. Fourthly, Here Are noted the parties whom christ taught, namely his Disciples;
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for though he spake in the audience of the multitude, yet herein hee chiefly intended to instruct his Disciples:
for though he spoke in the audience of the multitude, yet herein he chiefly intended to instruct his Disciples:
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that is, all those whom he had conuerted by his former Ministerie, and among them principally the twelue Apostles, whom hee had newely chosen to become teachers of others.
that is, all those whom he had converted by his former Ministry, and among them principally the twelue Apostles, whom he had newly chosen to become Teachers of Others.
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This circumstance must be well obserued, for as it helpeth to cleare some points in the doctrine following;
This circumstance must be well observed, for as it Helpeth to clear Some points in the Doctrine following;
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so it serueth notably, to proue and iustifie the Schooles of the Prophets, wherin some teach,
so it serveth notably, to prove and justify the Schools of the prophets, wherein Some teach,
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and others heare and learne, for this ende, to furnish themselues with gifts, that afterward they may become good and able teachers in Gods Church:
and Others hear and Learn, for this end, to furnish themselves with Gifts, that afterwards they may become good and able Teachers in God's Church:
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for what is this, but to followe the example of Christ, who in this place deliuereth doctrine and instruction to his twelue Apostles, the better to inable them to the faithfull discarge of their holy Ministerie.
for what is this, but to follow the Exampl of christ, who in this place Delivereth Doctrine and instruction to his twelue Apostles, the better to inable them to the faithful discarge of their holy Ministry.
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Lastly, in this Preface is noted Christs manner of speaking, in these words: And he opened his mouth and taught them, saying:
Lastly, in this Preface is noted Christ manner of speaking, in these words: And he opened his Mouth and taught them, saying:
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which some doe take to signifie nothing else, but a full and euident kind of speech;
which Some do take to signify nothing Else, but a full and evident kind of speech;
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as if the holy Ghost had said, he spake with his mouth: as wee vse to say in English, I heard it with mine eares.
as if the holy Ghost had said, he spoke with his Mouth: as we use to say in English, I herd it with mine ears.
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But this phrase hath a further meaning, for as Paul willing the Ephesians, to pray to God for him, that a doore of vtterance may bee giuen him, that hee might open his mouth boldly to publish the secrets of the Gospel, doth there make that opening of his mouth, a more speciall kind of speaking,
But this phrase hath a further meaning, for as Paul willing the Ephesians, to pray to God for him, that a door of utterance may be given him, that he might open his Mouth boldly to publish the secrets of the Gospel, does there make that opening of his Mouth, a more special kind of speaking,
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and of farre more waightie matter, then his ordinary communication;
and of Far more weighty matter, then his ordinary communication;
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and as Elihu saying, I will open my lippes, and will answer, doth thereby import, that his speech should be vpon due consideration, and sound knowledge:
and as Elihu saying, I will open my lips, and will answer, does thereby import, that his speech should be upon due consideration, and found knowledge:
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so the Euangelist saying, Christ opened his mouth, doth thereby meane, that vpon serious meditation vpon sundry points of heauenly doctrine, hee began to speake with liberty and authoritie,
so the Evangelist saying, christ opened his Mouth, does thereby mean, that upon serious meditation upon sundry points of heavenly Doctrine, he began to speak with liberty and Authority,
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and to deliuer vnto them deep matter of waight and great importance:
and to deliver unto them deep matter of weight and great importance:
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that this is the meaning, may appeare by the conclusion of this Sermon, where it is said, the people wōdred at his doctrine,
that this is the meaning, may appear by the conclusion of this Sermon, where it is said, the people wondered At his Doctrine,
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because he taught as one hauing authority: Because he taught as one having Authority:
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Doth Christ here open his mouth and vtter waightie points of doctrine in this Sermon? then it standeth all Churches & people in hand, to open their eares,
Does christ Here open his Mouth and utter weighty points of Doctrine in this Sermon? then it Stands all Churches & people in hand, to open their ears,
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and apply their hearts to heare, learne, receiue, beleeue, and obey the same:
and apply their hearts to hear, Learn, receive, believe, and obey the same:
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this is that Prophet foretold by Moses, who must be heard in all things that he shall speake:
this is that Prophet foretold by Moses, who must be herd in all things that he shall speak:
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yea, whosoeuer will not heare his voice, must be cut off from among Gods people:
yea, whosoever will not hear his voice, must be Cut off from among God's people:
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and great reason, for if the word spoken by Angels stood stedfast, and euery transgression receiued a iust recompence of reward;
and great reason, for if the word spoken by Angels stood steadfast, and every Transgression received a just recompense of reward;
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how shall we escape, if we neglect so great saluation preached vnto vs by Christ? Secondly, hereby all Gods Ministers are taught, by all godly diligence to seeke to furnish themselues for their holy ministerie, that they may bring serious and waighty matter vnto Gods people, how shall we escape, if we neglect so great salvation preached unto us by christ? Secondly, hereby all God's Ministers Are taught, by all godly diligence to seek to furnish themselves for their holy Ministry, that they may bring serious and weighty matter unto God's people,
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and deliuer the same with that conuenient boldnesse and authoritie, which beseemeth Gods word.
and deliver the same with that convenient boldness and Authority, which beseems God's word.
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Thirdly, in Christs addressing of himselfe to speake, all persons must learne to make conscience both of silence and of speech:
Thirdly, in Christ addressing of himself to speak, all Persons must Learn to make conscience both of silence and of speech:
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this wee shall doe, if by silence we close vp our lippes till wee haue iust matter to speake of, tending to the glory of God,
this we shall do, if by silence we close up our lips till we have just matter to speak of, tending to the glory of God,
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or the good of our brethren;
or the good of our brothers;
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and beeing so prepared, vpon fit occasion, and in due time, we may vtter our minde:
and being so prepared, upon fit occasion, and in due time, we may utter our mind:
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we must remember that Christ left himself an example, that we should follow his steppes;
we must Remember that christ left himself an Exampl, that we should follow his steps;
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and also consider, that of euery idle word that we shall speake, we must render account vnto God.
and also Consider, that of every idle word that we shall speak, we must render account unto God.
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If this were knowne and beleeued, there would not be so many sinnes in words, by cursing, swearing, vaine and idle speaking, as there be. Thus much of the Preface.
If this were known and believed, there would not be so many Sins in words, by cursing, swearing, vain and idle speaking, as there be. Thus much of the Preface.
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Now we come to the matter of this Sermon, beginning at the third verse of this Chapter,
Now we come to the matter of this Sermon, beginning At the third verse of this Chapter,
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and so continuing to the 28. verse of the 7. Chapter. And it may be diuided into 12. heads or places of doctrine:
and so Continuing to the 28. verse of the 7. Chapter. And it may be divided into 12. Heads or places of Doctrine:
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II. Point. Wherein the blessednes of these poore consists;II Point. Wherein the blessedness of these poor consists;
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The first whereof, concerneth true happinesse or blessednesse: from the 2. verse of this Chapter, to the 13. wherin are propounded sundry rules directing men to attaine thereunto.
The First whereof, concerns true happiness or blessedness: from the 2. verse of this Chapter, to the 13. wherein Are propounded sundry rules directing men to attain thereunto.
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The scope of them all must bee considered, which in generall is this:
The scope of them all must be considered, which in general is this:
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Our Sauiour Christ had now preached two yeares among the people, and thereby had wonne many to become his Disciples;
Our Saviour christ had now preached two Years among the people, and thereby had won many to become his Disciples;
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and among the rest, his 12. Apostles:
and among the rest, his 12. Apostles:
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to all whom hee promised happinesse and life euerlasting, if they would continue in the faith and obedience of his word.
to all whom he promised happiness and life everlasting, if they would continue in the faith and Obedience of his word.
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Now though they beleeued in him, yet they still remained in the same state for outward things,
Now though they believed in him, yet they still remained in the same state for outward things,
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and became more subiect to outward miseries then before;
and became more Subject to outward misery's then before;
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so as if they iudged of happinesse by their present outward estate, they might easily suspect the truth of Christs doctrine,
so as if they judged of happiness by their present outward estate, they might Easily suspect the truth of Christ Doctrine,
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and thinke he had deceiued them, because he promised them happinesse, and yet for outward things, their case was farre worse, then before they knewe him.
and think he had deceived them, Because he promised them happiness, and yet for outward things, their case was Far Worse, then before they knew him.
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This our Sauiour Christ considering, doth here goe about to remooue this false conceit out of their minds;
This our Saviour christ considering, does Here go about to remove this false conceit out of their minds;
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and for this purpose deliuereth this doctrine vnto them, in the first generall head of his sermon;
and for this purpose Delivereth this Doctrine unto them, in the First general head of his sermon;
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that true happinesse before God, is euer ioyned, yea couered many times, with the crosse in this world. that true happiness before God, is ever joined, yea covered many times, with the cross in this world.
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Whereby hee strikes at the roote of their carnall conceit, who placed true happinesse in outward things,
Whereby he strikes At the root of their carnal conceit, who placed true happiness in outward things,
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and looked for outward peace and prosperitie vpon the receiuing of the Gospel.
and looked for outward peace and Prosperity upon the receiving of the Gospel.
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As this is the scope of the doctrine following, so it stands vs in hand to learne the same,
As this is the scope of the Doctrine following, so it Stands us in hand to Learn the same,
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and to finde experience hereof in our owne hearts, that true comfort and felicitie is accompanied with manifold miseries in this life.
and to find experience hereof in our own hearts, that true Comfort and felicity is accompanied with manifold misery's in this life.
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Indeede, carnall wisdome deemeth them happie that enioy outward peace, wealth, and pleasure:
Indeed, carnal Wisdom deemeth them happy that enjoy outward peace, wealth, and pleasure:
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but this conceit must be remooued, and Christs doctrine embraced, who ioyneth true happinesse with the crosse.
but this conceit must be removed, and Christ Doctrine embraced, who Joineth true happiness with the cross.
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Secondly, this serueth to teach vs patience in affliction; for it is Gods will to temper happines and the crosse together:
Secondly, this serveth to teach us patience in affliction; for it is God's will to temper happiness and the cross together:
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now this puts life into an afflicted soule, to thinke that Christ will haue his felicitie inioyed and felt in outward miserie.
now this puts life into an afflicted soul, to think that christ will have his felicity enjoyed and felt in outward misery.
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Thus much of this head of doctrine in generall, now we come to the branches thereof.
Thus much of this head of Doctrine in general, now we come to the branches thereof.
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Vers. 3. Blessed are the poore in spirit, for theirs is the kingdome of heauen. Here is Christs first Rule concerning happinesse; wherein obserue two points:
Vers. 3. Blessed Are the poor in Spirit, for theirs is the Kingdom of heaven. Here is Christ First Rule Concerning happiness; wherein observe two points:
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first, the parties blessed, the poore in spirit: secondly, wherein this blessednesse consists, for theirs is the kingdome of heauen.
First, the parties blessed, the poor in Spirit: secondly, wherein this blessedness consists, for theirs is the Kingdom of heaven.
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Before we come to these parts seuerally, note in a word, the forme of speech here vsed, they that are ledde by humane reason will rather say, blessed are the rich, for theirs are the kingdoms of the world:
Before we come to these parts severally, note in a word, the Form of speech Here used, they that Are led by humane reason will rather say, blessed Are the rich, for theirs Are the kingdoms of the world:
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But Christ here speaks the flat contrary;
But christ Here speaks the flat contrary;
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saying, blessed are the poore, for theirs is the kingdom of heauen, which is infinitely better then all the kingdoms of the world:
saying, blessed Are the poor, for theirs is the Kingdom of heaven, which is infinitely better then all the kingdoms of the world:
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whereby we may see that the wisdome of this world is foolishues with God, and the ordinarie conceit of man, flat opposite to the sauing doctrine taught by Christ.
whereby we may see that the Wisdom of this world is foolishues with God, and the ordinary conceit of man, flat opposite to the Saving Doctrine taught by christ.
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Blessed are the poore in spirit. The word translated poore, doth properly signifie a begger, one that hath no outward necessaries, but by gift from others: Blessed Are the poor in Spirit. The word translated poor, does properly signify a beggar, one that hath no outward necessaries, but by gift from Others:
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but here it is more largely taken, not onely betokening those that want outward riches, (for S. Luke opposeth these poore to the rich in this world ) but also those that are any way miserable, wanting inward or outward comfort:
but Here it is more largely taken, not only betokening those that want outward riches, (for S. Lycia Opposeth these poor to the rich in this world) but also those that Are any Way miserable, wanting inward or outward Comfort:
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and such an one was Lazarus, that lay begging at Dives gates.
and such an one was Lazarus, that lay begging At Dives gates.
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What is meant by poore in spirit, is plainely expounded Isa. 66. 2. where the Lord saith, I will looke to him that is poore, and of a contrite spirit,
What is meant by poor in Spirit, is plainly expounded Isaiah 66. 2. where the Lord Says, I will look to him that is poor, and of a contrite Spirit,
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and that trembleth at my words. and that Trembleth At my words.
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Christs meaning then is this, that those poore are blessed, who by meanes of their distresse, through want of outward comforts, are brought to see their sinnes, and their miserie thereby;
Christ meaning then is this, that those poor Are blessed, who by means of their distress, through want of outward comforts, Are brought to see their Sins, and their misery thereby;
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so as finding no goodnesse in their hearts, they despaire in themselues, and flie wholly to the mercie of God in Christ,
so as finding no Goodness in their hearts, they despair in themselves, and fly wholly to the mercy of God in christ,
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for grace and comfort, as Lazarus did to Diues gates for outward reliefe. for grace and Comfort, as Lazarus did to Diues gates for outward relief.
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Seeing Christ doth thus set out the person that is truly blessed, let vs see whether we be in the number of these poore ones.
Seeing christ does thus Set out the person that is truly blessed, let us see whither we be in the number of these poor ones.
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Indeed we haue many poore among vs, some that by excesse and ryot haue spent their substance,
Indeed we have many poor among us, Some that by excess and riot have spent their substance,
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and others that through idlenesse increase their want; as the wandring beggars, a sinnefull and disordered people, who ioyne themselues to no Church:
and Others that through idleness increase their want; as the wandering beggars, a sinful and disordered people, who join themselves to no Church:
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but none of these can by their pouertie make iust claime to true felicitie.
but none of these can by their poverty make just claim to true felicity.
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The blessed poore, are poore in spirit, and this pouertie we must finde in our hearts,
The blessed poor, Are poor in Spirit, and this poverty we must find in our hearts,
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if we would knowe our selues to be truely happie; but after triall, this will be found much wanting:
if we would know our selves to be truly happy; but After trial, this will be found much wanting:
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That this is true happines will appeare by the contrarie:
That this is true happiness will appear by the contrary:
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for first, if men liue outwardly ciuill, and keepe themselues from grosse sinnes, this thought of pride takes place in their hearts, that they are righteous;
for First, if men live outwardly civil, and keep themselves from gross Sins, this Thought of pride Takes place in their hearts, that they Are righteous;
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and they perswade themselues with the young man in the Gospel, that they can keepe Gods commandements.
and they persuade themselves with the young man in the Gospel, that they can keep God's Commandments.
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Secondly, let worldly wants befall men, in body, goods, or name, and they are grieued; yea, their soules are full of sorrow:
Secondly, let worldly Wants befall men, in body, goods, or name, and they Are grieved; yea, their Souls Are full of sorrow:
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but for spiritual wants, as blindnesse of minde, hardnesse of heart, vnbeliefe, and disobedience, their hearts are neuer touched.
but for spiritual Wants, as blindness of mind, hardness of heart, unbelief, and disobedience, their hearts Are never touched.
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Now whence comes this, but from that pride of heart, whereby they blesse themselues in their estate,
Now whence comes this, but from that pride of heart, whereby they bless themselves in their estate,
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and thinke all is well with them in respect of their soules? so that true it is, pouertie of spirit is hard to be found.
and think all is well with them in respect of their Souls? so that true it is, poverty of Spirit is hard to be found.
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We therefore must search our selues, and labour to feele our spirituall wants; and looke how Lazarus lay for his bodie, at Diues gates;
We Therefore must search our selves, and labour to feel our spiritual Wants; and look how Lazarus lay for his body, At Diues gates;
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so must wee lie at Gods mercie gate in Christ, for our soules, abandoning this pride of heart,
so must we lie At God's mercy gate in christ, for our Souls, abandoning this pride of heart,
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and acknowledging that there is no goodnesse in vs of our selues;
and acknowledging that there is no Goodness in us of our selves;
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for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride.
for the strait gate of heaven cannot receive a swelling heart that is puffed up with pride.
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And to induce vs vnto this good dutie, let vs consider the gratious promises made to them that be poore in spirit;
And to induce us unto this good duty, let us Consider the gracious promises made to them that be poor in Spirit;
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they are called Gods poore: hee thinketh on them: though heauen be Gods throne, and the earth his footstoole, they Are called God's poor: he Thinketh on them: though heaven be God's throne, and the earth his footstool,
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yet will hee looke to him that is poore and of a contrite spirit: yea, the Lord will dwell with him that is of a contrite and broken heart: yet will he look to him that is poor and of a contrite Spirit: yea, the Lord will dwell with him that is of a contrite and broken heart:
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Christ came to preach the glad tidings of the Gospel to the poore: christ Come to preach the glad tidings of the Gospel to the poor:
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yea, the Lord filleth the hungrie (that is, the poore and hungrie soule) with good things, but the rich he sends emptie away.
yea, the Lord fills the hungry (that is, the poor and hungry soul) with good things, but the rich he sends empty away.
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Let these and many such fauours with God, which they enioy, prouoke vs to become poore in spirit.
Let these and many such favours with God, which they enjoy, provoke us to become poor in Spirit.
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Secondly, are they blessed that be poore in spirit? then here all poore and wretched persons in the world, may learne to make good vse of their wants and distresses;
Secondly, Are they blessed that be poor in Spirit? then Here all poor and wretched Persons in the world, may Learn to make good use of their Wants and Distresses;
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they must consider them as the hand of God vpon them, and thereby be ledde to the viewe of their sinnes:
they must Consider them as the hand of God upon them, and thereby be led to the view of their Sins:
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and by the consideration of their sinnes, be brought to see their miserie in thēselues, the true ground of this spirituall pouertie.
and by the consideration of their Sins, be brought to see their misery in themselves, the true ground of this spiritual poverty.
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Now, when they are once poore in spirit, they are in a blessed state in the iudgement of Christ.
Now, when they Are once poor in Spirit, they Are in a blessed state in the judgement of christ.
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euen so, when a man is oppressed with worldly calamities, hee cannot finde any comfort in them,
even so, when a man is oppressed with worldly calamities, he cannot find any Comfort in them,
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for in themselues they are Gods curses;
for in themselves they Are God's curses;
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yet if thereby he can bee brought to see his spirituall pouertie, then of curses they become blessings vnto him:
yet if thereby he can be brought to see his spiritual poverty, then of curses they become blessings unto him:
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and therefore when we are in any distresse, wee must not onely fixe our eies vpon the outward crosse,
and Therefore when we Are in any distress, we must not only fix our eyes upon the outward cross,
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but by meanes of that, labour to see the pouertie of our soules; and so will the crosse lead vs to happinesse.
but by means of that, labour to see the poverty of our Souls; and so will the cross led us to happiness.
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Thirdly, they that abound with worldly wealth, must hereby learne to become poore, if they would be saued:
Thirdly, they that abound with worldly wealth, must hereby Learn to become poor, if they would be saved:
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Poore I say, not in goods, but in soule and spirit:Poor I say, not in goods, but in soul and Spirit:
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this indeed is hard to flesh and blood, for naturally euery rich man blesseth himselfe in his outward estate,
this indeed is hard to Flesh and blood, for naturally every rich man Blesses himself in his outward estate,
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and perswades himselfe that God loues him, because he giues him wealth:
and persuades himself that God loves him, Because he gives him wealth:
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but such conceits must he striue against, and learne of God to reioyce in this, that he is made lowe: Iam 〈 … 〉.
but such conceits must he strive against, and Learn of God to rejoice in this, that he is made low: Iam 〈 … 〉.
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Fourthly, on this saying of Christ, that the poore are blessed, the Popish teachers (obseruing the word translated poore, to be•oken outward pouertie) goe about to builde their vowe of voluntarie pouertie, whereby men renouncing their wealth and possessions of this world, doe be take themselues to some Monasterie, there to liue a poore and solitarie life.
Fourthly, on this saying of christ, that the poor Are blessed, the Popish Teachers (observing the word translated poor, to be•oken outward poverty) go about to build their Voelli of voluntary poverty, whereby men renouncing their wealth and possessions of this world, doe be take themselves to Some Monastery, there to live a poor and solitary life.
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But their voluntarie pouertie will not agree with this text;
But their voluntary poverty will not agree with this text;
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son Christs poor• here pronounced blessed, are such, as by reason of their pouerty, are miserable and wretched, wanting outward comforts,
son Christ poor• Here pronounced blessed, Are such, as by reason of their poverty, Are miserable and wretched, wanting outward comforts,
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as we shewed o•t of Luke ▪ where Christ opposeth them to the rich, who abound with all worldly delights:
as we showed o•t of Lycia ▪ where christ Opposeth them to the rich, who abound with all worldly delights:
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but to vndergoe the Popish vow of voluntarie pouertie, is no estate of miserie or distresse ▪ for who doe liue in greater •ase,
but to undergo the Popish Voelli of voluntary poverty, is no estate of misery or distress ▪ for who do live in greater •ase,
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or enioy more freedome from the crosses and vexations of this life, then their begging Friers? Againe,
or enjoy more freedom from the Crosses and vexations of this life, then their begging Friars? Again,
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if their vowed pouertie had any ground in this text, then Christ should pronounce such poore blessed, as made themselues poore;
if their vowed poverty had any ground in this text, then christ should pronounce such poor blessed, as made themselves poor;
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but that he doth not, for then in the next verse he should pronounce such mourners blessed,
but that he does not, for then in the next verse he should pronounce such mourners blessed,
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as voluntarily cause themselues to mourne: for that verse dependeth on this, as a more full explanation of this first rule:
as voluntarily cause themselves to mourn: for that verse dependeth on this, as a more full explanation of this First Rule:
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But no man will say that they that mourne without a cause, are there called blessed;
But no man will say that they that mourn without a cause, Are there called blessed;
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and therefore Popish vowed pouertie hath no ground on this place. And thus much of the persons.
and Therefore Popish vowed poverty hath no ground on this place. And thus much of the Persons.
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namely, in hauing a right to the kingdome of heauen, For theirs is the kingdome of heauen.
namely, in having a right to the Kingdom of heaven, For theirs is the Kingdom of heaven.
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By kingdome of heauen (for the better conceiuing of this blessednes) we must vnderstand a state or condition of man, whereby he is in Gods fauour, and hath fellowship with God.
By Kingdom of heaven (for the better conceiving of this blessedness) we must understand a state or condition of man, whereby he is in God's favour, and hath fellowship with God.
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The truth of this description is euident by the tenour of the new Testament. Now this estate of man is called a Kingdome, because herein God rules as king,
The truth of this description is evident by the tenor of the new Testament. Now this estate of man is called a Kingdom, Because herein God rules as King,
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and man obeies as Gods subiect:
and man obeys as God's Subject:
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for no man can be in Gods fauour, nor enioy his fellowship, vnlesse God be his King, ruling in his heart by his word and spirit,
for no man can be in God's favour, nor enjoy his fellowship, unless God be his King, ruling in his heart by his word and Spirit,
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and he Gods subiect resigning himselfe to be ruled by him:
and he God's Subject resigning himself to be ruled by him:
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for this happie estate consists in Gods gracious ruling of man, and mans holy subiection vnto God.
for this happy estate consists in God's gracious ruling of man, and men holy subjection unto God.
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Indeede, fewe doe see any great happines in this estate, but the truth is, mans whole felicity stands herein:
Indeed, few do see any great happiness in this estate, but the truth is, men Whole felicity Stands herein:
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Rom. 14. 17. The kingdome of God is not meate and drinke, but righteousnes, peace, and ioy in the holy Ghost.
Rom. 14. 17. The Kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy Ghost.
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Here the Apostle teacheth vs three things:
Here the Apostle Teaches us three things:
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namely, that when Gods spirit rules in a mans heart, then first, he is iustified, there is righteousnes: secondly, he hath peace with God, euen that peace of conscience which passeth all vnderstanding:
namely, that when God's Spirit rules in a men heart, then First, he is justified, there is righteousness: secondly, he hath peace with God, even that peace of conscience which passes all understanding:
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thirdly, the ioy of the holy Ghost, which is all vnspeakable comfort, passing all worldly ioy whatsoeuer.
Thirdly, the joy of the holy Ghost, which is all unspeakable Comfort, passing all worldly joy whatsoever.
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And these three doe notably set out the state of an happie man:
And these three do notably Set out the state of an happy man:
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which will yet more plainly appeare by their contraries in Iudas, who beeing a wretched sinner, vnrighteously betraied his master,
which will yet more plainly appear by their contraries in Iudas, who being a wretched sinner, unrighteously betrayed his master,
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and thereupon fell into the miserie of a guiltie accusing conscience, which was the cause of his desperate death,
and thereupon fell into the misery of a guilty accusing conscience, which was the cause of his desperate death,
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and also that his bodie burst asunder, and his bowells gushed out:
and also that his body burst asunder, and his bowels gushed out:
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now if an euill conscience be so fearefull, then •ow blessed an estate is the peace and ioy of a good conscience? which a man then hath when God by his word and spirit ruleth in his heart.
now if an evil conscience be so fearful, then •ow blessed an estate is the peace and joy of a good conscience? which a man then hath when God by his word and Spirit Ruleth in his heart.
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Againe, this estate is called the kingdome of heauen, because that man in whom Christ 〈 … 〉 by his word and spirit, is alreadie himselfe in heauen,
Again, this estate is called the Kingdom of heaven, Because that man in whom christ 〈 … 〉 by his word and Spirit, is already himself in heaven,
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though i• bodie he be yet on earth:
though i• body he be yet on earth:
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for heauen is like a citie with two gates, thorough both of which a man must passe,
for heaven is like a City with two gates, through both of which a man must pass,
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before he obtaine the full •oyes thereof:
before he obtain the full •oyes thereof:
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now so soone as God by his word and spirit, rules in any mans heart, he is alreadie entred the 〈 … 〉te of grace, which is the first gate:
now so soon as God by his word and Spirit, rules in any men heart, he is already entered the 〈 … 〉te of grace, which is the First gate:
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the other remaines to be passed thorough at the time of death, which is the gate of glorie,
the other remains to be passed through At the time of death, which is the gate of glory,
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and then he is in full possession.
and then he is in full possession.
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Doth true happines consist in this estate, where Christ ruleth and man obeies? then here behold the errour of all Philosophers and wise men of this world touching happines:
Does true happiness consist in this estate, where christ Ruleth and man obeys? then Here behold the error of all Philosophers and wise men of this world touching happiness:
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for some haue placed it in pleasure, some in wealth, and others in ciuill vertue, and some in all these.
for Some have placed it in pleasure, Some in wealth, and Others in civil virtue, and Some in all these.
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But the truth is, it stands in none of these. A naturall man may haue all these, and yet be condemned:
But the truth is, it Stands in none of these. A natural man may have all these, and yet be condemned:
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for the ciuill vertues of the heathen, were in them but glorious sinnes.
for the civil Virtues of the heathen, were in them but glorious Sins.
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Our Sauiour Christ hath here reuealed more vnto vs, then all the wise men of the world did euer know:
Our Saviour christ hath Here revealed more unto us, then all the wise men of the world did ever know:
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and hereby we haue iust occasion to magnifie the bookes of Scripture, farre aboue all humane writings,
and hereby we have just occasion to magnify the books of Scripture, Far above all humane writings,
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because they doe fully set out vnto vs the nature and estate of true felicitie, which no humane workes could euer doe:
Because they do Fully Set out unto us the nature and estate of true felicity, which no humane works could ever do:
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we must therefore account of them, not as the word of man, but of the euerliuing God:
we must Therefore account of them, not as the word of man, but of the everliving God:
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yea, this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists, that denie the same to be the word of God.
yea, this must persuade us to maintain the books of Scripture against all devilish Atheists, that deny the same to be the word of God.
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Secondly, hereby we are taught, from the bottome of our hearts, to make that petition for our selues, which Christ teacheth in his holy prayer;
Secondly, hereby we Are taught, from the bottom of our hearts, to make that petition for our selves, which christ Teaches in his holy prayer;
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namely, that he would let his kingdome come:
namely, that he would let his Kingdom come:
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that is, not suffer sinne, Sathan, or the world to raigne in vs, but by his word and spirit to rule in our hearts, giuing vs grace to be guided thereby in all our waies.
that is, not suffer sin, Sathan, or the world to Reign in us, but by his word and Spirit to Rule in our hearts, giving us grace to be guided thereby in all our ways.
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We affect nothing more then happines, and therefore we must oftentimes most seriously make this request to God, preferring this estate with God,
We affect nothing more then happiness, and Therefore we must oftentimes most seriously make this request to God, preferring this estate with God,
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before all pleasures and happines in this world, and vse all good meanes to feele in our hearts the power of Christs kingdome.
before all pleasures and happiness in this world, and use all good means to feel in our hearts the power of Christ Kingdom.
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Thirdly, this should mooue vs to heare Gods word with all feare and reuerence; for by this meanes, the kingdome of Christ is erected in vs:
Thirdly, this should move us to hear God's word with all Fear and Reverence; for by this means, the Kingdom of christ is erected in us:
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when the word of Christ takes place in our hearts by faith, and brings forth in our liues the fruits of righteousnesse,
when the word of christ Takes place in our hearts by faith, and brings forth in our lives the fruits of righteousness,
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and true repentance, then may we truely say, the kingdome of heauen is in vs. Lastly, Christ ascribing this happie title of his heauenly kingdom to them that be poore,
and true Repentance, then may we truly say, the Kingdom of heaven is in us Lastly, christ ascribing this happy title of his heavenly Kingdom to them that be poor,
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and of a contrite heart, doth herein minister a soueraigne remedie against all temptations, from outward pouertie and distresse:
and of a contrite heart, does herein minister a sovereign remedy against all temptations, from outward poverty and distress:
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Doubtlesse pouerty is a grieuous crosse, not onely in regard of the want of bodily comforts;
Doubtless poverty is a grievous cross, not only in regard of the want of bodily comforts;
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but especially because of that contempt and reproach, which in this world doth hang vpon it:
but especially Because of that contempt and reproach, which in this world does hang upon it:
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wherevpon many doe esteeme their pouertie, as a signe of Gods wrath against them, and thereby take occasion to despaire, thinking the kingdome of darkenes belongeth vnto them.
whereupon many do esteem their poverty, as a Signen of God's wrath against them, and thereby take occasion to despair, thinking the Kingdom of darkness belongeth unto them.
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But here consider you poore, this sentence of Christ, where he plainely teacheth, that if a man in outward distresse, can be brought to feele his spirituall pouertie,
But Here Consider you poor, this sentence of christ, where he plainly Teaches, that if a man in outward distress, can be brought to feel his spiritual poverty,
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and the wretchednesse of his soule, by reason of his sinnes;
and the wretchedness of his soul, by reason of his Sins;
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then he is so farre from hauing iust cause to despaire of Gods fauour, by reason of his pouertie, that on the contrary, he may gather to his soule a most comfortable assurance, from the mouth of him that cannot lie, that the kingdome of heauen belongs vnto him.
then he is so Far from having just cause to despair of God's favour, by reason of his poverty, that on the contrary, he may gather to his soul a most comfortable assurance, from the Mouth of him that cannot lie, that the Kingdom of heaven belongs unto him.
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Vers. 4. Blessed are they that mourne, for they shall bee comforted. Here is Christs second rule touching blessednesse: wherein consider two points;
Vers. 4. Blessed Are they that mourn, for they shall be comforted. Here is Christ second Rule touching blessedness: wherein Consider two points;
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first, the parties who are blessed, they that mourne: secondly, wherein their blessednesse consists, namely, in receiuing comfort. For the first:
First, the parties who Are blessed, they that mourn: secondly, wherein their blessedness consists, namely, in receiving Comfort. For the First:
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by mourners, we must not vnderstand euery one that is any way grieued, but such as haue iust and waightie causes of griefe, and doe therfore mourne:
by mourners, we must not understand every one that is any Way grieved, but such as have just and weighty Causes of grief, and do Therefore mourn:
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for the words import an exceeding measure of griefe, such as is expressed by crying and weeping,
for the words import an exceeding measure of grief, such as is expressed by crying and weeping,
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as is plaine by Saint Luke, who thus relateth Christs saying; blessed are ye that now weepe.
as is plain by Saint Lycia, who thus relateth Christ saying; blessed Are you that now weep.
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And yet euery one is not blessed, that mourneth vnder grieuous distresse;
And yet every one is not blessed, that Mourneth under grievous distress;
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for Caine, Saul, Achitophel, and Iudas, were all deepely affected in soule with their most woefull estates, though farre from this blessednes.
for Cain, Saul, Ahithophel, and Iudas, were all deeply affected in soul with their most woeful estates, though Far from this blessedness.
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This rule then, must thus be vnderstood;
This Rule then, must thus be understood;
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that they are blessed, who with their mourning for waightie causes of griefe, doe withall mourne for their sins: that they Are blessed, who with their mourning for weighty Causes of grief, do withal mourn for their Sins:
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for so was the former Rule to bee vnderstood, of those that with the sense of their outward distresse, had adioined an inward feeling of their spirituall wants:
for so was the former Rule to be understood, of those that with the sense of their outward distress, had adjoined an inward feeling of their spiritual Wants:
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and this verse is but a more full explication thereof, as if he should haue said, they are blessed that are poore in spirit.
and this verse is but a more full explication thereof, as if he should have said, they Are blessed that Are poor in Spirit.
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Yea, put case a man bee distressed for most waightie causes of griefe, so as hee howle and crie vnder the burthen of them;
Yea, put case a man be distressed for most weighty Causes of grief, so as he howl and cry under the burden of them;
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yet if withall, hee can vnfainedly mourne and waile in heart for his sinnes, notwithstanding all his pouertie and distresse, he is truely blessed.
yet if withal, he can unfeignedly mourn and wail in heart for his Sins, notwithstanding all his poverty and distress, he is truly blessed.
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This blessed sentence vpon them that mourne, serues sundry waies for a soueraigne salue to the conscience of a Christian. As first;
This blessed sentence upon them that mourn, serves sundry ways for a sovereign salve to the conscience of a Christian. As First;
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put the case a man were distressed with grieuous calamities, and withall were ouertaken with some hainous sinne, whereupon not onely his body is afflicted,
put the case a man were distressed with grievous calamities, and withal were overtaken with Some heinous sin, whereupon not only his body is afflicted,
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but his conscience also wounded, and so hee is cast into the gulfe of desperation:
but his conscience also wounded, and so he is cast into the gulf of desperation:
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yea say further, that by reason of the terror of his conscience, his flesh were withered,
yea say further, that by reason of the terror of his conscience, his Flesh were withered,
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and his marrowe consumed in his bones;
and his marrow consumed in his bones;
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were not this a cause of exceeding mourning? yet loe, our most blessed Physition Christ Iesus, hath made a plaister for his sore;
were not this a cause of exceeding mourning? yet lo, our most blessed physician christ Iesus, hath made a plaster for his soar;
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for if this man of distresses, can withall truely mourne for offending God through his transgressions, he is vndoubtedly blessed:
for if this man of Distresses, can withal truly mourn for offending God through his transgressions, he is undoubtedly blessed:
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for Christ hath said it, whose word shall neuer faile, though heauen and earth come to nothing.
for christ hath said it, whose word shall never fail, though heaven and earth come to nothing.
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A blessed text, which beeing well applied, will not onely support the heart in great distresse;
A blessed text, which being well applied, will not only support the heart in great distress;
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but recouer the conscience from vnder deepe despaire.
but recover the conscience from under deep despair.
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Secondly, put case a man were grieuously sicke, and that he felt the very pangs of death without all ease to seaze vpon him,
Secondly, put case a man were grievously sick, and that he felt the very pangs of death without all ease to seize upon him,
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so as both speech and sight, with all outward comforts began to faile him; this state were lamentable:
so as both speech and sighed, with all outward comforts began to fail him; this state were lamentable:
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yet if in his soule he can truly mourne for his offences, euen in this extremitie, he is blessed.
yet if in his soul he can truly mourn for his offences, even in this extremity, he is blessed.
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Thirdly, put case a man were taken of his enemies, and his wife and children slaine before his face, hauing their braines dashed out vpon the stones, afterward himselfe put to a most wofull racke and torture:
Thirdly, put case a man were taken of his enemies, and his wife and children slain before his face, having their brains dashed out upon the stones, afterwards himself put to a most woeful rack and torture:
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this were an estate more wofull then death:
this were an estate more woeful then death:
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yet herein a man must not iudge himselfe a cast-away, but with mourning for this miserie, he must labour to be sorrowfull for his sinnes,
yet herein a man must not judge himself a castaway, but with mourning for this misery, he must labour to be sorrowful for his Sins,
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and then he neede not feare what flesh can doe vnto him, for he is blessed.
and then he need not Fear what Flesh can do unto him, for he is blessed.
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Christs word must stand, let thy distresse be what it will, if vnder it thou mourne for thy sinnes, blessed art thou.
Christ word must stand, let thy distress be what it will, if under it thou mourn for thy Sins, blessed art thou.
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We cannot conceiue while we enioy peace, of the worth of this rule in the euill day:
We cannot conceive while we enjoy peace, of the worth of this Rule in the evil day:
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neither doe we know how neere the time is, wherein we shall haue neede thereof;
neither do we know how near the time is, wherein we shall have need thereof;
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and therefore we must now learne this neuer to be forgotten, to season all other mourning with godly sorrow for our sinnes.
and Therefore we must now Learn this never to be forgotten, to season all other mourning with godly sorrow for our Sins.
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II. Point. Wherein this blessednes consists; namely, in that their mourning shall haue an ende, and be turned into true comfort. II Point. Wherein this blessedness consists; namely, in that their mourning shall have an end, and be turned into true Comfort.
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for the woe and sorrow that is here begun, and continued in the world to come, is the punishment of the damned spirits,
for the woe and sorrow that is Here begun, and continued in the world to come, is the punishment of the damned spirits,
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& the portion of the Reprobate, which is endles miserie: & therfore vnto thē that mourne, it is true happines, that they shall receiue comfort.
& the portion of the Reprobate, which is endless misery: & Therefore unto them that mourn, it is true happiness, that they shall receive Comfort.
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This promise of Comfort is accomplished foure waies.
This promise of Comfort is accomplished foure ways.
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First, when God tempers and delaies the sorrowes and afflictions of them that mourne, according to the measure of their strength: 1. Cor. 10. 13. God is faithfull, and will not suffer you to be tempted aboue that you are able to beare. First, when God tempers and delays the sorrows and afflictions of them that mourn, according to the measure of their strength: 1. Cor. 10. 13. God is faithful, and will not suffer you to be tempted above that you Are able to bear.
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This was promised to Dauid and his seede, that if they did sinne, he would correct them with the rodde of men:
This was promised to David and his seed, that if they did sin, he would correct them with the rod of men:
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but not take his mercie quite from them. 2. Sam. 7. 14. Secondly, when God remooues the griefe with the causes thereof: but not take his mercy quite from them. 2. Sam. 7. 14. Secondly, when God removes the grief with the Causes thereof:
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thus he comforted Manasses, who for his abominable Idolatries and witchcrafts, was carried captiue into Babylon, and there laid in prison, fettered in chaines of iron: yet when he did mourne vnder that affliction, and withall humbled himselfe vnto God for his sinnes, the Lord comforted him, by bringing him out of that captiuitie and prison, to Ierusalem into his owne kingdome.
thus he comforted Manasses, who for his abominable Idolatries and witchcrafts, was carried captive into Babylon, and there laid in prison, fettered in chains of iron: yet when he did mourn under that affliction, and withal humbled himself unto God for his Sins, the Lord comforted him, by bringing him out of that captivity and prison, to Ierusalem into his own Kingdom.
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Thirdly, when God giues inward comfort to the heart and conscience, by his word and spirit. Thirdly, when God gives inward Comfort to the heart and conscience, by his word and Spirit.
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In this case Paul said, we reioyce in afflictions, knowing that the loue of God is shedde abroad in our hearts by the holy Ghost, which is giuen vs:
In this case Paul said, we rejoice in afflictions, knowing that the love of God is shed abroad in our hearts by the holy Ghost, which is given us:
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yea, when he was exceedingly afflicted aboue his strength, so as he receiued the sentence of death in himselfe, hauing no hope of life,
yea, when he was exceedingly afflicted above his strength, so as he received the sentence of death in himself, having no hope of life,
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yet euen then he professeth, that as the sufferings of Christ abounded toward him, so his consolations through Christ abounded in him. Fourthly, when God by death puts an ende to all their miseries,
yet even then he Professes, that as the sufferings of christ abounded towards him, so his consolations through christ abounded in him. Fourthly, when God by death puts an end to all their misery's,
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and brings their soules to eternall life.
and brings their Souls to Eternal life.
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Thus was Lazarus comforted, as Abraham saith vnto Dives, Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse (who with his bodily torment for his leud life, was vndoubtedly touched in conscience for his sinnes,
Thus was Lazarus comforted, as Abraham Says unto Dives, Luk. 16. 25. and thus does christ Comfort the Thief upon the cross (who with his bodily torment for his lewd life, was undoubtedly touched in conscience for his Sins,
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and therefore desires Christ to remember him when he came into his kingdome) by telling him, that that day he should be with him in Paradise.
and Therefore Desires christ to Remember him when he Come into his Kingdom) by telling him, that that day he should be with him in Paradise.
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Here then we haue a notable remedie against the immoderate feare of death, whether naturall or violent,
Here then we have a notable remedy against the immoderate Fear of death, whither natural or violent,
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and of any other iudgement of God:
and of any other judgement of God:
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S. Luke laies downe this Rule generally, but Matthew propounds therein the reason of this blessednesse.
S. Lycia lays down this Rule generally, but Matthew propounds therein the reason of this blessedness.
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for when death it selfe, or any other miserie whatsoeuer, shall befall vs, if we can there with bewaile our transgressions, we neede not feare, still holding fast this promise by faith in our hearts, that we shall be comforted.
for when death it self, or any other misery whatsoever, shall befall us, if we can there with bewail our transgressions, we need not Fear, still holding fast this promise by faith in our hearts, that we shall be comforted.
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Secondly, this promise well obserued, may teach vs to auoide the perill of this false conceit;
Secondly, this promise well observed, may teach us to avoid the peril of this false conceit;
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That true faith doth alwaies minister present comfort. That true faith does always minister present Comfort.
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Many doe herewith perplexe themselues, measuring their estate towards God, by that which they feele in thēselues,
Many do herewith perplex themselves, measuring their estate towards God, by that which they feel in themselves,
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so as if in time of trouble they finde not present comfort, they iudge themselues voide of faith,
so as if in time of trouble they find not present Comfort, they judge themselves void of faith,
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and cast out of Gods fauour: but herein they greatly wrong themselues:
and cast out of God's favour: but herein they greatly wrong themselves:
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for though the apprehension of comfort from God in distresse, be a fruit and worke of faith,
for though the apprehension of Comfort from God in distress, be a fruit and work of faith,
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yet a man may haue true faith, that wants this sense and feeling of present comfort.
yet a man may have true faith, that Wants this sense and feeling of present Comfort.
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Doubtlesse none are blessed that want faith, yet many are blessed that want feeling: for here it is saide, they that mourne for sinne are now blessed:
Doubtless none Are blessed that want faith, yet many Are blessed that want feeling: for Here it is said, they that mourn for sin Are now blessed:
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and yet it is not said, they are now comforted, but they shall be comforted; meaning afterward, in Gods good time.
and yet it is not said, they Are now comforted, but they shall be comforted; meaning afterwards, in God's good time.
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Vers. 5. Blessed are the meeke: for they shall inherit the earth. This is the Third rule of Christ touching happinesse:
Vers. 5. Blessed Are the meek: for they shall inherit the earth. This is the Third Rule of christ touching happiness:
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which as the former, containeth two parts: first, the parties blessed: secondly, wherein this blessednes consists. For the first:
which as the former, Containeth two parts: First, the parties blessed: secondly, wherein this blessedness consists. For the First:
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The parties blessed, be the meeke. That we may know aright who be meeke, I will somewhat lay open the vertue of meekenes,
The parties blessed, be the meek. That we may know aright who be meek, I will somewhat lay open the virtue of meekness,
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and briefly handle these foure points: first, what meekenes is:
and briefly handle these foure points: First, what meekness is:
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secondly, what be the fruits thereof: thirdly, wherein it must be shewed: fourtly, the cause and ground thereof.
secondly, what be the fruits thereof: Thirdly, wherein it must be showed: Fourthly, the cause and ground thereof.
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I. Point. Meekenes is a gift of Gods spirit, whereby a man doth moderate his affection of anger,I. Point. Meekness is a gift of God's Spirit, whereby a man does moderate his affection of anger,
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and bridle in himselfe impatience, hatred, and desire of reuenge. II. Point. The fruits of meekenes are principally two:
and bridle in himself impatience, hatred, and desire of revenge. II Point. The fruits of meekness Are principally two:
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First, it makes a man with a quiet and patient heart, to beare Gods iudgemēts: which is a worthie grace of God, and the greatest fruit of meekenes:
First, it makes a man with a quiet and patient heart, to bear God's Judgments: which is a worthy grace of God, and the greatest fruit of meekness:
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Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen, which was a grieuous iudgement, he went to Moses to know the cause thereof, who told him, that God would be glorified in all that came neere him;
Levit. 10. 3. When Aaron's two Sons Nadab and Abihu were burned with fire from heaven, which was a grievous judgement, he went to Moses to know the cause thereof, who told him, that God would be glorified in all that Come near him;
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which when Aaron heard, he held his peace, and was not mooued with grudging or impatience:
which when Aaron herd, he held his peace, and was not moved with grudging or impatience:
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So Dauid beeing in great distresse through the hand of God vpon him, doth notably shew forth this grace, saying, I was dumbe, and opened not my mouth, because Lord thou diddest it.
So David being in great distress through the hand of God upon him, does notably show forth this grace, saying, I was dumb, and opened not my Mouth, Because Lord thou didst it.
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Secondly, meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him:
Secondly, meekness Causes one with a quiet mind to bear the injuries men do unto him:
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yea, to forgiue and forget them; and to requite good for euill, referring all reuenge to God that iudgeth righteously.
yea, to forgive and forget them; and to requite good for evil, referring all revenge to God that Judgeth righteously.
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When Dauids enemies laid snares for his life, vttered sorrowes, and imagined deceit against him continually;
When David enemies laid snares for his life, uttered sorrows, and imagined deceit against him continually;
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yet by this vertue he suffered all patiently, beeing as a deafe man that heareth not,
yet by this virtue he suffered all patiently, being as a deaf man that hears not,
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and as the dumbe which openeth not his mouth: so farre was he from priuate reuenge.and as the dumb which Openeth not his Mouth: so Far was he from private revenge.
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And our Sauiour Christ sets forth himselfe a patterne of this vertue; saying, Learne of me, that I am meeke and lowly in heart:
And our Saviour christ sets forth himself a pattern of this virtue; saying, Learn of me, that I am meek and lowly in heart:
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herein he left himselfe an example that we should follow his steppes, who when he was reuiled, he reuiled not againe,
herein he left himself an Exampl that we should follow his steps, who when he was reviled, he reviled not again,
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when he was buffeted, he threatned not, but referred all to the iudgement of him that iudgeth righteously: when he was buffeted, he threatened not, but referred all to the judgement of him that Judgeth righteously:
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yea, he praied for them that crucified him: So did Stephen, Act. 7. 60. Lord, lay not this sinne to their charge:
yea, he prayed for them that Crucified him: So did Stephen, Act. 7. 60. Lord, lay not this sin to their charge:
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so Zachariah the sonne of Iehoida, beeing stoned, saide onely this; The Lord will see and require it at your hands. 2. Chron. 24. 22.
so Zachariah the son of Jehoida, being stoned, said only this; The Lord will see and require it At your hands. 2. Chronicles 24. 22.
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III. Point. Wherein must this meekenesse be shewed? Ans. Not in the matters of God, when his glorie is impeached: III. Point. Wherein must this meekness be showed? Ans. Not in the matters of God, when his glory is impeached:
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for therein we must haue zeale as hote as fire: but in the wrongs and iniuries that concerne our selues.
for therein we must have zeal as hight as fire: but in the wrongs and injuries that concern our selves.
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Moses was the meekest man vpon the earth in his time, Numb. 12. v. 3. and yet when the Israelites had made a golden calfe, in zeale to Gods glorie, hee brake the two tables of stone; Moses was the Meekest man upon the earth in his time, Numb. 12. v. 3. and yet when the Israelites had made a golden calf, in zeal to God's glory, he brake the two tables of stone;
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& put to the sword that same day, three thousand men, of them that had so dishonoured God.
& put to the sword that same day, three thousand men, of them that had so dishonoured God.
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Dauid also, that held his tongue at his owne wrongs, did consume away with zeale against his enemies that forgat Gods word, Psal. 119. 139. And our Sauiour Christ, who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself;David also, that held his tongue At his own wrongs, did consume away with zeal against his enemies that forgot God's word, Psalm 119. 139. And our Saviour christ, who as a lamb before the shearer opened not his Mouth for the wrongs done unto himself;
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did yet in rescue of his fathers glorie, make a whip of cordes, and driue the buyers out of the Temple, who made his Fathers house a denne of theeues: Math. 21. 12. IV. Point. The cause and ground of this meekenesse, is affliction and pouertie of spirit, as the order of these rules declareth;
did yet in rescue of his Father's glory, make a whip of cords, and driven the buyers out of the Temple, who made his Father's house a den of thieves: Math. 21. 12. IV. Point. The cause and ground of this meekness, is affliction and poverty of Spirit, as the order of these rules Declareth;
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where it is placed after pouertie of spirit, and mourning: and therefore Psal. 37. 11. whence these words are borrowed, the meeke person is called by a name that signifieth one afflicted; to teach vs, that hee that is meeke indeede, is one who by affliction and distresse, hath beene brought to mourne for his offences:
where it is placed After poverty of Spirit, and mourning: and Therefore Psalm 37. 11. whence these words Are borrowed, the meek person is called by a name that signifies one afflicted; to teach us, that he that is meek indeed, is one who by affliction and distress, hath been brought to mourn for his offences:
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for hardly can he bee meeke and patient in spirit, that hath not beene acquainted with the crosse, Lamen. 3. 27, 28, 29. The Church commendeth this bearing of the cr•sse in youth, because it maketh a man to sit quietly alone, to put his mouth into the dust,
for hardly can he be meek and patient in Spirit, that hath not been acquainted with the cross, Lamen. 3. 27, 28, 29. The Church commends this bearing of the cr•sse in youth, Because it makes a man to fit quietly alone, to put his Mouth into the dust,
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and to giue his cheeke vnto the nippers. and to give his cheek unto the nippers.
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Doth blessednesse belong to meeke persons? hereby then wee are admonished to labour for the moderation of all our affections, especially of anger, hatred, and reuenge;
Does blessedness belong to meek Persons? hereby then we Are admonished to labour for the moderation of all our affections, especially of anger, hatred, and revenge;
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and to beware of all hindrances to this blessed vertue, as choller, hastinesse, grudging, impatience vnder wrongs, with all rayling, reuiling, chiding and brawling,
and to beware of all hindrances to this blessed virtue, as choler, hastiness, grudging, impatience under wrongs, with all railing, reviling, chiding and brawling,
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and all such threatning speeches, which come too oft in practise, that wee may forgiue, but we will neuer forget:
and all such threatening Speeches, which come too oft in practice, that we may forgive, but we will never forget:
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yea, in Action we must auoyd all quarrelling, fighting, contending, and going to law on euery light occasion;
yea, in Actium we must avoid all quarreling, fighting, contending, and going to law on every Light occasion;
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for true meekenesse admits none of all these to take place with Gods children.
for true meekness admits none of all these to take place with God's children.
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And to induce vs hereunto, consider first Christs precept and example, bidding vs learne of him, for he is meeke and lowely. And to induce us hereunto, Consider First Christ precept and Exampl, bidding us Learn of him, for he is meek and lowly.
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Againe, consider Gods owne dealing with vs, we daiely wrong him by our offences, and yet he beares with vs;
Again, Consider God's own dealing with us, we daily wrong him by our offences, and yet he bears with us;
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shall we then bee so vnlike our heauenly Father, that we will straight reuenge the wrongs that others doe vnto vs? See Colloss. 3. 12, 13. As the elect of God, holy and beloued, put on the bowels of mercie, gentlenesse, lowelinesse of minde, meekenesse, long suffering, forbearing one another,
shall we then be so unlike our heavenly Father, that we will straight revenge the wrongs that Others do unto us? See Colossus. 3. 12, 13. As the elect of God, holy and Beloved, put on the bowels of mercy, gentleness, Loveliness of mind, meekness, long suffering, forbearing one Another,
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and forgiuing one another, if any man haue a quarrell against another; euen as God for Christs sake forgaue you, so doe yee. and forgiving one Another, if any man have a quarrel against Another; even as God for Christ sake forgave you, so do ye.
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Lastly, the fruition and practise of this grace hath the promise of blessednesse belonging to it;
Lastly, the fruition and practice of this grace hath the promise of blessedness belonging to it;
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and therefore as we would bee happie, so we must get the spirit of meekenesse into our hearts,
and Therefore as we would be happy, so we must get the Spirit of meekness into our hearts,
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and expresse the vertue and power thereof in our liues.
and express the virtue and power thereof in our lives.
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Obiect. I. Here some will say, If I put vp all iniuries, I shall be coūted a dastard and a foole.Object. I. Here Some will say, If I put up all injuries, I shall be counted a dastard and a fool.
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Ans. In this case learne of Paul, to passe little for mans iudgement, but be carefull to get and 〈 … 〉 this grace of meekenesse,Ans. In this case Learn of Paul, to pass little for men judgement, but be careful to get and 〈 … 〉 this grace of meekness,
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and then Christ will pronounce thee •••ssed, which ought more to preuaile with thee, then all mens estimatiō in the world;
and then christ will pronounce thee •••ssed, which ought more to prevail with thee, then all men's estimation in the world;
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and so it will, vnlesse thou loue the praise of men, more then the praise of God: Ioh. 12. 48. Obiect. II. Again, it will be said, The more I vse to put vp wrongs, the more shall I haue still done vnto me.
and so it will, unless thou love the praise of men, more then the praise of God: John 12. 48. Object. II Again, it will be said, The more I use to put up wrongs, the more shall I have still done unto me.
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Ans. That is onely so ▪ ••th wicked men;Ans. That is only so ▪ ••th wicked men;
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for who else will wrong thee, if thou followe that which is good? Yet say they doe, thy patient suffering, is praise-worthy with God:
for who Else will wrong thee, if thou follow that which is good? Yet say they do, thy patient suffering, is praiseworthy with God:
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and, he will take the matter into his hand:
and, he will take the matter into his hand:
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yea Christ Iesus, who iudgeth not by the sight of the eie, he will rebuke aright, for all the meeke of the earth.
yea christ Iesus, who Judgeth not by the sighed of the eye, he will rebuke aright, for all the meek of the earth.
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Obiect. III. But yet thou saist, this is the way to loose all that a man hath,Object. III. But yet thou Sayest, this is the Way to lose all that a man hath,
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and to be thrust out of house and harbour. Ans. Nothing lesse: for Christ here saith, the meeke shall inherit the earth;
and to be thrust out of house and harbour. Ans. Nothing less: for christ Here Says, the meek shall inherit the earth;
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doubt not but Christ will make good his word:
doubt not but christ will make good his word:
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and therefore if thou respect these outward things, labour to get and exercise the spirit of meekenesse.
and Therefore if thou respect these outward things, labour to get and exercise the Spirit of meekness.
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II. Point. Wherein doth this blessednes of the meeke consist? namely, in their inheriting of the earth. II Point. Wherein does this blessedness of the meek consist? namely, in their inheriting of the earth.
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And this is a great happinesse, for a man to be Lord of the whole earth.
And this is a great happiness, for a man to be Lord of the Whole earth.
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But how can this be true? sith many of Gods dearest seruants, haue beene strangers on this earth, thrust out of house and land,
But how can this be true? sith many of God's dearest Servants, have been Strangers on this earth, thrust out of house and land,
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and constrained to wander in mountaines, and desarts, afflicted and miserable, yea destitute of conuenient foode and raiment, Heb. 11. 37, 38. Ans. The meeke are here called Inheritors of the earth, not for that they alwaies haue the possession thereof;
and constrained to wander in Mountains, and deserts, afflicted and miserable, yea destitute of convenient food and raiment, Hebrew 11. 37, 38. Ans. The meek Are Here called Inheritors of the earth, not for that they always have the possession thereof;
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but first, because God giues a meete and conuenient portion of the earth, either to them, or to their posteritie:
but First, Because God gives a meet and convenient portion of the earth, either to them, or to their posterity:
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thus hee dealt with Abraham, Isaac, and Iacob, they had sufficient for themselues, and a promise of great possessions, which their posteritie did enioy.
thus he dealt with Abraham, Isaac, and Iacob, they had sufficient for themselves, and a promise of great possessions, which their posterity did enjoy.
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Secondly, if it fall out, that meeke persons die in want, or banishment; yet God giues thē contentation, which is fully answerable to the inheritance of the earth:
Secondly, if it fallen out, that meek Persons die in want, or banishment; yet God gives them contentation, which is Fully answerable to the inheritance of the earth:
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so Paul saith of himselfe, and other Apostles, they were as men hauing nothing, and yet possessed all things:
so Paul Says of himself, and other Apostles, they were as men having nothing, and yet possessed all things:
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meaning through contentation, with the peace of a good conscience.
meaning through contentation, with the peace of a good conscience.
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Thirdly, the meeke haue this inheritance, in regard of right, being the members of Christ, who is Lord of all.
Thirdly, the meek have this inheritance, in regard of right, being the members of christ, who is Lord of all.
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Hence Paul saith to the beleeuing Corinthians, all things are yours, whether it be Paul, or Cephas;
Hence Paul Says to the believing Corinthians, all things Are yours, whither it be Paul, or Cephas;
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or the world, things present ▪ or things to come, all are yours, and ye Christs. or the world, things present ▪ or things to come, all Are yours, and you Christ.
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Fourthly, the meeke are made kings by Christ, and after the last iudgement, they shall rule and raigne with him for euer〈 … 〉 •eu. 5. 10. And in these two last respects, the meeke are more properly said to be the inheritours of the earth.
Fourthly, the meek Are made Kings by christ, and After the last judgement, they shall Rule and Reign with him for euer〈 … 〉 •eu. 5. 10. And in these two last respects, the meek Are more properly said to be the inheritors of the earth.
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Obiect. Yet here it will be said againe, that wicked and carnall men are oftentimes the greatest Lords of the earth,Object. Yet Here it will be said again, that wicked and carnal men Are oftentimes the greatest lords of the earth,
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as Nimr•d in his time, and the Turke at this day. Answ. The right vnto the earth is two-fold; Ciuill and Spirituall:
as Nimr•d in his time, and the Turk At this day. Answer The right unto the earth is twofold; Civil and Spiritual:
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Ciuill right is that, which stands good before men, by their lawes an• •ustomes;Civil right is that, which Stands good before men, by their laws an• •ustomes;
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and in regard therof, men are called Lords of such lands, as they haue right vnto in the Courts of men:
and in regard thereof, men Are called lords of such Lands, as they have right unto in the Courts of men:
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and so the Turke at this day, is a mightie Lord of a great part of the whole world.
and so the Turk At this day, is a mighty Lord of a great part of the Whole world.
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Spirituall right is that, which is warrantable and approoued with God himselfe; Spiritual right is that, which is warrantable and approved with God himself;
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and such right and title had Adam to all the world, before his fall, which he lost by his sinne, both from himselfe, and all his posterity: and such right and title had Adam to all the world, before his fallen, which he lost by his sin, both from himself, and all his posterity:
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but yet in Christ, the same is recouered to all the elect.
but yet in christ, the same is recovered to all the elect.
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And of this right, Christ here speaketh, when hee calleth the meeke inheritours of the earth:
And of this right, christ Here speaks, when he calls the meek inheritors of the earth:
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in regard whereof, the Turke, & all vnbeleeuers and vngodly persons, are but vsurpers of those things, which otherwise ciuilly they doe lawfully possesse.
in regard whereof, the Turk, & all unbelievers and ungodly Persons, Are but usurper's of those things, which otherwise civilly they do lawfully possess.
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Here then is an excellent priuiledge of all the true members of Christ, that in him they be Lords of the earth:
Here then is an excellent privilege of all the true members of christ, that in him they be lords of the earth:
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whereby first, wee may see how farre most men doe ouershoote themselues in seeking earthly possessions;
whereby First, we may see how Far most men do overshoot themselves in seeking earthly possessions;
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for the manner is, without all regard of Christ, to hunt after the world: but this is a preposterous course, these men set the Cart before the horses;
for the manner is, without all regard of christ, to hunt After the world: but this is a preposterous course, these men Set the Cart before the Horses;
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for seeing all our right to the earth was lost by Adam, and is onely recouered by Christ, doubtlesse till we haue part in Christ, we cannot with the comfort of a good conscience, either purchasse,
for seeing all our right to the earth was lost by Adam, and is only recovered by christ, doubtless till we have part in christ, we cannot with the Comfort of a good conscience, either purchase,
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or possesse any inheritance vpon earth.
or possess any inheritance upon earth.
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In regard of certaintie, men desire to hold their lands in capite, that is, in the Prince, as beeing the best tenure;
In regard of certainty, men desire to hold their Lands in capite, that is, in the Prince, as being the best tenure;
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but if wee would haue a sure title, and hold aright in capite, wee must labour to become true members of Christ,
but if we would have a sure title, and hold aright in capite, we must labour to become true members of christ,
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and hold our right in him, for he is the Prince of the kings of the earth, and Lord of all the world:
and hold our right in him, for he is the Prince of the Kings of the earth, and Lord of all the world:
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and till we be in Christ, wee shall neuer haue an holy and sanctified right to any worldly possessions.
and till we be in christ, we shall never have an holy and sanctified right to any worldly possessions.
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Secondly, this serues for a bridle against all immoderate care for the world;
Secondly, this serves for a bridle against all immoderate care for the world;
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for if wee be members of Christ, and meeke persons, then the inheritance of the earth is ours:
for if we be members of christ, and meek Persons, then the inheritance of the earth is ours:
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what neede haue we then to carke & care so much for worldly pelfe, as most men do, who neuer thinke they haue enough?
what need have we then to cark & care so much for worldly pelf, as most men do, who never think they have enough?
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Thirdly, this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie, lying, fraud, and oppression:
Thirdly, this serves for a just rebuke of all those that seek to enrich themselves by cruelty, lying, fraud, and oppression:
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for if thou bee in Christ, thou hast right to the whole world;
for if thou be in christ, thou hast right to the Whole world;
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what neede then hast thou to vse vnlawfull meanes to get that which is thine ow•e? But sure it is, thou hast no part in Christ,
what need then hast thou to use unlawful means to get that which is thine ow•e? But sure it is, thou hast no part in christ,
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while thou giuest thy selfe to these courses; for if thou haddest, thou wouldest bee content;
while thou givest thy self to these courses; for if thou Hadst, thou Wouldst be content;
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with whatsoeuer God sends in the vse of lawfull meanes. Philip. 4. 11. Lastly, hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ;
with whatsoever God sends in the use of lawful means. Philip. 4. 11. Lastly, hence all God's children may Learn to Comfort their hearts against the Fear of any punishment for the name of christ;
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for keepe Christ sure, and whither soeuer thou art sent, thou art vpon thine owne ground:
for keep christ sure, and whither soever thou art sent, thou art upon thine own ground:
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for the whole earth is thine, and in Christ one day thou shalt possesse it, when all Tyrants shall be banished into hell.
for the Whole earth is thine, and in christ one day thou shalt possess it, when all Tyrants shall be banished into hell.
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Now beeing on thine owne ground, what need hast thou to feare?
Now being on thine own ground, what need hast thou to Fear?
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Vers. 6. Blessed are they which hunger and thirst after righteousnes, for they shall be filled.
Vers. 6. Blessed Are they which hunger and thirst After righteousness, for they shall be filled.
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Here is the fourth Rule touching blessednesse, which is also mentioned by Saint Luke, yet some thing different from this of Matthew: for according to Luke, Christ directeth his speech to his Disciples,
Here is the fourth Rule touching blessedness, which is also mentioned by Saint Lycia, yet Some thing different from this of Matthew: for according to Lycia, christ directeth his speech to his Disciples,
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and speakes of bodily hunger, saying;
and speaks of bodily hunger, saying;
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Blessed are ye that hunger now, for yee shall be satisfied: as if he should say, You my Disciples doe now suffer hunger and thirst, Blessed Are you that hunger now, for ye shall be satisfied: as if he should say, You my Disciples do now suffer hunger and thirst,
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but this shall not preiudice your happie estate, for hereafter you shall be satisfied.
but this shall not prejudice your happy estate, for hereafter you shall be satisfied.
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Now Mathew goeth a degree further, and laieth downe a cause and Reason ▪ why they beeing hungrie are blessed;
Now Matthew Goes a degree further, and Layeth down a cause and Reason ▪ why they being hungry Are blessed;
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not simply, for that they were pinched with bodily hunger, but because withall, they did further spiritually in their soules hunger after righteousnesse.
not simply, for that they were pinched with bodily hunger, but Because withal, they did further spiritually in their Souls hunger After righteousness.
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Thus then the two Euangelists do agree;
Thus then the two Evangelists do agree;
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This Rule, as the former, containes two parts: first, who are blessed:
This Rule, as the former, contains two parts: First, who Are blessed:
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secondly, wherein this blessednes doth consist ▪ For the first, the parties blessed are such, as hunger and thirst after righteousnes.
secondly, wherein this blessedness does consist ▪ For the First, the parties blessed Are such, as hunger and thirst After righteousness.
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The exposition of these words is diuers; Some giue this sense:
The exposition of these words is diverse; some give this sense:
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Blessed are those that are grieued with the iniquities that abound in the world, and withall doe in heart and soule, long for the amendment and reformation thereof. Others expound the words thus:
Blessed Are those that Are grieved with the iniquities that abound in the world, and withal do in heart and soul, long for the amendment and Reformation thereof. Others expound the words thus:
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Blessed are those that by wrongs and iniuries are depriued of their right 〈 ◊ 〉 this world,
Blessed Are those that by wrongs and injuries Are deprived of their right 〈 ◊ 〉 this world,
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and so are constrained to hunger and thirst after that which is their owne, wayting by patience to obtaine the same.
and so Are constrained to hunger and thirst After that which is their own, waiting by patience to obtain the same.
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But there is a third exposition which doth more fully open vnto vs the meaning of Christ;
But there is a third exposition which does more Fully open unto us the meaning of christ;
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to wit, by righteousnes we may well vnderstand in the first place, the righteousnes ▪ of faith, whereby a •inner is iustified through grace in Christ,
to wit, by righteousness we may well understand in the First place, the righteousness ▪ of faith, whereby a •inner is justified through grace in christ,
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and so stand• righteous before God ▪ hauing the pardon of all his sinnes •besides this, we may here also vnderstand inward righteousnes, whereby a man •s sanctified and made holy, hauing Gods image renued in him by the spirit of grace, which was lost by the fall of our first parents.
and so stand• righteous before God ▪ having the pardon of all his Sins •besides this, we may Here also understand inward righteousness, whereby a man •s sanctified and made holy, having God's image renewed in him by the Spirit of grace, which was lost by the fallen of our First Parents.
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And that this imputed and renued righteousnes may here be vnderstood, will appeare by these reasons:
And that this imputed and renewed righteousness may Here be understood, will appear by these Reasons:
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First, in such places of Scripture where like sentences are repeated, we must vnderstand not Ciuill righteousnes, but iustification, sanctification, and regeneration:
First, in such places of Scripture where like sentences Are repeated, we must understand not Civil righteousness, but justification, sanctification, and regeneration:
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as Isa. 55. 1. Hoe, euery one that thirsteth, come to the waters, and buie without siluer:
as Isaiah 55. 1. Hoe, every one that Thirsteth, come to the waters, and buy without silver:
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and, Ioh. 7. 37. If any man thirst, let him come vnto me and drinke:
and, John 7. 37. If any man thirst, let him come unto me and drink:
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and, Reuel. 21. 6. I will giue to him that is a thirst, to drinke of the waters of life freely:
and, Revel. 21. 6. I will give to him that is a thirst, to drink of the waters of life freely:
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all which places are one in substance:
all which places Are one in substance:
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for by waters, we must vnderstand righteousnes, which is that spirituall grace of God the fountaine of all blessings, whereby sinners are iustified and sanctified.
for by waters, we must understand righteousness, which is that spiritual grace of God the fountain of all blessings, whereby Sinners Are justified and sanctified.
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Secondly, that which is most of all to be desired, must needes be the most excellent righteousnes:
Secondly, that which is most of all to be desired, must needs be the most excellent righteousness:
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but this righteousnes here mentioned is most to be desired;
but this righteousness Here mentioned is most to be desired;
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for Christ saith, men shall hunger and thirst after it, thereby expressing a most earnest and vehement desire:
for christ Says, men shall hunger and thirst After it, thereby expressing a most earnest and vehement desire:
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and therefore by righteousnes, we must vnderstand Gods grace and mercie in Christ, absoluing a sinner from the guilt and punishment of his sinnes, with sanctification the fruit thereof, whereby he is purged from corruption.
and Therefore by righteousness, we must understand God's grace and mercy in christ, absolving a sinner from the guilt and punishment of his Sins, with sanctification the fruit thereof, whereby he is purged from corruption.
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first, a sorrow and griefe of heart in regard of a mans owne sinnes, and vnrighteousnes;
First, a sorrow and grief of heart in regard of a men own Sins, and unrighteousness;
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secondly, an earnest and constant desire of the righteousnes of God, that is, of iustification and sanctification in Christ.
secondly, an earnest and constant desire of the righteousness of God, that is, of justification and sanctification in christ.
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Answerable to these two things which are in bodily hunger and thirst, to wit, first a paine in the bottome of the stomacke for want of meate and drinke;
Answerable to these two things which Are in bodily hunger and thirst, to wit, First a pain in the bottom of the stomach for want of meat and drink;
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secondly, an earnest desire and appetite after meat and drinke, to be satisfied therewith.
secondly, an earnest desire and appetite After meat and drink, to be satisfied therewith.
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And blessed is he that is so grieued for his owne vnrighteousnes, and withall hath an earnest desire after reconciliation with God in Christ,
And blessed is he that is so grieved for his own unrighteousness, and withal hath an earnest desire After reconciliation with God in christ,
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and after true regeneration and sanctification by the holy Ghost:
and After true regeneration and sanctification by the holy Ghost:
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for this is true spirituall hunger and thirst, whereto belongs this gratious promise, that in due time he shall be satisfied and filled with plentie of Gods mercie and grace, wherein this happinesse doth consist, which is the second branch of this Rule.
for this is true spiritual hunger and thirst, whereto belongs this gracious promise, that in due time he shall be satisfied and filled with plenty of God's mercy and grace, wherein this happiness does consist, which is the second branch of this Rule.
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This I take to be the true and proper meaning of these words, whereupon the two former expositions depend;
This I take to be the true and proper meaning of these words, whereupon the two former expositions depend;
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for he that is thus spiritually an hungred, is oft depriued of his owne right among men,
for he that is thus spiritually an hungered, is oft deprived of his own right among men,
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and ▪ so is said to hunger and thirst after that which is his owne in this world.
and ▪ so is said to hunger and thirst After that which is his own in this world.
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Againe, such a man doth vnfainedly grieue at the iniquities that bee in the world, and withall, his heart doth most earnestly desire reformation thereof, both in himselfe and others.
Again, such a man does unfeignedly grieve At the iniquities that be in the world, and withal, his heart does most earnestly desire Reformation thereof, both in himself and Others.
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First, this sentence must be remembred, as a storehouse of true comfort in all grieuous temptations, but especially, against these three;
First, this sentence must be remembered, as a storehouse of true Comfort in all grievous temptations, but especially, against these three;
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the want of faith, the smallnesse of sanctification, and despaire. For the first, many in Gods Church haue a true care to please God in all things,
the want of faith, the smallness of sanctification, and despair. For the First, many in God's Church have a true care to please God in all things,
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and to liue in no sinne against their conscience;
and to live in no sin against their conscience;
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and yet they finde in themselues much distrust and despaire of Gods mercie, they feele more doubting then faith:
and yet they find in themselves much distrust and despair of God's mercy, they feel more doubting then faith:
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whereupon they are brought to doubt of their election, and state of grace before God.
whereupon they Are brought to doubt of their election, and state of grace before God.
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Now how may such bee releeued, and be well perswaded of their good estate? Answer. The way is laid downe by our Sauiour Christ in this Rule;
Now how may such be relieved, and be well persuaded of their good estate? Answer. The Way is laid down by our Saviour christ in this Rule;
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Blessed are they that hunger and thirst after righteousnesse. Blessed Are they that hunger and thirst After righteousness.
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For here he teacheth, that those are blessed, who are displeased with their own doubting and vnbeleefe,
For Here he Teaches, that those Are blessed, who Are displeased with their own doubting and unbelief,
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if they haue a true earnest desire to be purged from this distrust, and to beleeue in God through Christ.
if they have a true earnest desire to be purged from this distrust, and to believe in God through christ.
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Indeede this desire of faith, and to beleeue, is not true faith in nature, but in Gods acceptance;
Indeed this desire of faith, and to believe, is not true faith in nature, but in God's acceptance;
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And they are blessed, because they shall haue plentie of faith, and assurance of grace and fauour with God in Christ:
And they Are blessed, Because they shall have plenty of faith, and assurance of grace and favour with God in christ:
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for it is mercie and grace with God, to hunger after grace and mercie, when the heart feeles the want thereof:
for it is mercy and grace with God, to hunger After grace and mercy, when the heart feels the want thereof:
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But yet such persons must be admonished, that they shew the truth of this desire, by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ ▪ wherewith they may be satisfied.
But yet such Persons must be admonished, that they show the truth of this desire, by a constant endeavouring in the means which God hath sanctified for the obtaining of a true and lively faith in christ ▪ wherewith they may be satisfied.
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The second temptation is, from the smallnesse of sanctification. Many there be that endeauour to please God, making conscience of all sinne,
The second temptation is, from the smallness of sanctification. Many there be that endeavour to please God, making conscience of all sin,
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and yet they finde in themselues an exceeding measure of rebellious corruption, much ignorance in their minds, peruersenesse in their wills, and frowardnesse in their affections;
and yet they find in themselves an exceeding measure of rebellious corruption, much ignorance in their minds, perverseness in their wills, and frowardness in their affections;
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yea, a continuall pronenesse vnto all manner of sinne: and on the contrarie, they can perceiue but small fruits of sanctification;
yea, a continual proneness unto all manner of sin: and on the contrary, they can perceive but small fruits of sanctification;
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the olde man they feele rushing in them like a mightie Gyant, but the newe man so weake and seeble, that they can hardly discerne any spirituall life:
the old man they feel rushing in them like a mighty Giant, but the new man so weak and feeble, that they can hardly discern any spiritual life:
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and hereupon they are sore troubled with temptations, yea oftentimes driuen to doubt, whether they haue any true grace at all:
and hereupon they Are soar troubled with temptations, yea oftentimes driven to doubt, whither they have any true grace At all:
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This cannot but be an heauie case, and yet here is true comfort for them;
This cannot but be an heavy case, and yet Here is true Comfort for them;
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for Christ calleth them blessed (not that are filled with righteousnesse) but who hunger and thirst after it;
for christ calls them blessed (not that Are filled with righteousness) but who hunger and thirst After it;
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that is, who feeling the want of righteousnesse in themselues, doe earnestly desire it in their soules.
that is, who feeling the want of righteousness in themselves, do earnestly desire it in their Souls.
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These persons therefore, that feele in themselues a sea of corruption, and scarce a drop of sanctification, must truely examine their owne hearts,
These Persons Therefore, that feel in themselves a sea of corruption, and scarce a drop of sanctification, must truly examine their own hearts,
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how they stand affected to these things;
how they stand affected to these things;
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for if they be truely grieued for their corruption and rebellion, and withall doe earnestly desire grace and sanctification, vsing the meanes constantly, whereby they may be freed from the one, and indued with the other;
for if they be truly grieved for their corruption and rebellion, and withal do earnestly desire grace and sanctification, using the means constantly, whereby they may be freed from the one, and endued with the other;
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then they haue wherewith they may comfort their hearts, for Christ calles them blessed: and so they are, for in due time they shall be satisfied:
then they have wherewith they may Comfort their hearts, for christ calls them blessed: and so they Are, for in due time they shall be satisfied:
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and in the meane time, their will and desire is accepted of God in Christ for the deed it selfe.
and in the mean time, their will and desire is accepted of God in christ for the deed it self.
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The third temptation is, to despaire; when a man after the breach of conscience by some grieuous sinne, is plunged into this gulfe, that he thinkes verely hell is prepared for him,
The third temptation is, to despair; when a man After the breach of conscience by Some grievous sin, is plunged into this gulf, that he thinks verily hell is prepared for him,
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and he must needes be damned:
and he must needs be damned:
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what remedie now in such a case? Answ. Some thinke the onely way is to propound vnto him, the grounds of vniuersall grace;
what remedy now in such a case? Answer some think the only Way is to propound unto him, the grounds of universal grace;
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as that, because he is a man, Christ died for him, for Christ died for all:
as that, Because he is a man, christ died for him, for christ died for all:
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but this is a slender comfort, for the despairing conscience will thus replie; God indeed hath done his part, but I refused Gods grace, when it was offered.
but this is a slender Comfort, for the despairing conscience will thus reply; God indeed hath done his part, but I refused God's grace, when it was offered.
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Therefore another way of comfort must bee sought;
Therefore Another Way of Comfort must be sought;
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which is, by proouing vnto him out of Gods word, that he is within the couenant,
which is, by proving unto him out of God's word, that he is within the Covenant,
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and that the promises of grace and life doe belong vnto him: for the effecting whereof, one maine ground is here propounded;
and that the promises of grace and life do belong unto him: for the effecting whereof, one main ground is Here propounded;
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to wit, that though a man want all righteousnesse, yet if he truely hunger after it, he is blessed:
to wit, that though a man want all righteousness, yet if he truly hunger After it, he is blessed:
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and the right applying of this ground, is this;
and the right applying of this ground, is this;
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search must be made, whether the partie thus despairing, hath in him any sparke of true grace, or no;
search must be made, whither the party thus despairing, hath in him any spark of true grace, or no;
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and this will be knowne by these two demands:
and this will be known by these two demands:
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first, whether he dislike his sinnes, because they are sinnes? secondly, whether he truely desire to be reconciled vnto God, to repent and beleeue in Christ? Now if his conscience tell him, that these things bee in him indeede,
First, whither he dislike his Sins, Because they Are Sins? secondly, whither he truly desire to be reconciled unto God, to Repent and believe in christ? Now if his conscience tell him, that these things be in him indeed,
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then is he brought within the compasse of this blessednesse here pronounced by Christ, and hath title to this promise, that he shall be satisfied:
then is he brought within the compass of this blessedness Here pronounced by christ, and hath title to this promise, that he shall be satisfied:
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for he that is grieued for his sinne, because thereby he hath offended God, and withall hath an earnest desire of mercie and grace, to repent and beleeue, is truely blessed.
for he that is grieved for his sin, Because thereby he hath offended God, and withal hath an earnest desire of mercy and grace, to Repent and believe, is truly blessed.
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And therefore it may bee said vnto him, seeing thou findest in thy heart, this griefe for sinne,
And Therefore it may be said unto him, seeing thou Findest in thy heart, this grief for sin,
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and desire of grace, thou art blessed and shalt be satisfied. Thus may the distressed soule receiue comfort;
and desire of grace, thou art blessed and shalt be satisfied. Thus may the distressed soul receive Comfort;
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but as for them that liue in sinne, here is no comfort, for they haue no true dislike of sinne, no purpose or desire to repent thereof.
but as for them that live in sin, Here is no Comfort, for they have no true dislike of sin, no purpose or desire to Repent thereof.
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Secondly, as this rule of Christ ministreth comfort to some, so it dedeclareth the miserable estate of others;
Secondly, as this Rule of christ Ministereth Comfort to Some, so it dedeclareth the miserable estate of Others;
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to wit, of all those that want this spirituall hunger after righteousnesse, for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ.
to wit, of all those that want this spiritual hunger After righteousness, for they have no title to the promise of heavenly satisfaction by God's mercy in christ.
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And yet generally this is the state of men euery where:
And yet generally this is the state of men every where:
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for after riches, pleasures, honours, and preferments men hunger and thirst, as the drought in summer doth after raine;
for After riches, pleasures, honours, and preferments men hunger and thirst, as the drought in summer does After rain;
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but rare it is to finde a man that sauoureth the things of God, and thirsteth after his righteousnes,
but rare it is to find a man that savoureth the things of God, and Thirsteth After his righteousness,
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and yet such onely are blessed.
and yet such only Are blessed.
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these denie the faith, and are worse then Iewes and Turkes, nay then many bruit beasts,
these deny the faith, and Are Worse then Iewes and Turkes, nay then many bruit beasts,
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Thirdly, this rule of Christ serues for sure direction, whereby we may know our estate before God, in regard of true happines:
Thirdly, this Rule of christ serves for sure direction, whereby we may know our estate before God, in regard of true happiness:
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if we hunger and thirst after righteousnes, we are surely blessed: for the mouth of the Lord hath spoken it.
if we hunger and thirst After righteousness, we Are surely blessed: for the Mouth of the Lord hath spoken it.
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Now this spirituall hunger is knowne by two things: first, by an vnfained heartie sorrow and griefe for sinne past;
Now this spiritual hunger is known by two things: First, by an unfeigned hearty sorrow and grief for sin past;
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where this is wanting, true spirituall hunger and thirst is not: secondly, by an earnest desire of Gods mercie in Christ, for the pardon of sinne,
where this is wanting, true spiritual hunger and thirst is not: secondly, by an earnest desire of God's mercy in christ, for the pardon of sin,
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and for sanctification, testified by a constant endeauour in the vse of meanes to come thereby:
and for sanctification, testified by a constant endeavour in the use of means to come thereby:
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he that hath these things in him, may assure himselfe that he is blessed, for these be the motions of Gods spirit,
he that hath these things in him, may assure himself that he is blessed, for these be the motions of God's Spirit,
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and the true pledges of his grace.
and the true pledges of his grace.
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Hereby then we must trie our estate, if these things be in vs we haue wherein we may reioyce;
Hereby then we must try our estate, if these things be in us we have wherein we may rejoice;
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but if our hearts be dead, and hard, so as we haue no touch for our sinnes, no hungering after the blood of Christ,
but if our hearts be dead, and hard, so as we have no touch for our Sins, no hungering After the blood of christ,
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nor desire of sanctification, then are we voide of grace, and so most miserable:
nor desire of sanctification, then Are we void of grace, and so most miserable:
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for the smallest measure of true grace that can be, is to hunger after grace in the want thereof.
for the Smallest measure of true grace that can be, is to hunger After grace in the want thereof.
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Lastly, this rule of blessednes must admonish vs, as we tender our saluation, so to labour for this spirituall hunger in our soules,
Lastly, this Rule of blessedness must admonish us, as we tender our salvation, so to labour for this spiritual hunger in our Souls,
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after reconciliation with God in Christ for all our sinnes past, and for the sanctification of our hearts and liues by his word and spirit:
After reconciliation with God in christ for all our Sins past, and for the sanctification of our hearts and lives by his word and Spirit:
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we may heare, read, and talke of Gods word, and yet all to no ende,
we may hear, read, and talk of God's word, and yet all to no end,
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vnlesse we be in heauines for our owne vnrighteousnes, and from our hearts doe sende forth sighes and grones after mercie and grace in Christ.
unless we be in heaviness for our own unrighteousness, and from our hearts do send forth sighs and groans After mercy and grace in christ.
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For what auaileth it to haue wit and learning, honour and riches, if the soule be voide of mercie and grace in Christ? which doubtlesse it is,
For what avails it to have wit and learning, honour and riches, if the soul be void of mercy and grace in christ? which doubtless it is,
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while this spirituall hunger is wanting in the heart. And to mooue vs to labour for this hunger, the reason annexed is very effectuall,
while this spiritual hunger is wanting in the heart. And to move us to labour for this hunger, the reason annexed is very effectual,
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namely, the Lords promise that they shall be filled, which also shewes wherein this blessednes doth consist.
namely, the lords promise that they shall be filled, which also shows wherein this blessedness does consist.
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Now they that thus hunger are filled, partly in this life, by receiuing the testimonie of the spirit, touching their reconciliation with God in Christ,
Now they that thus hunger Are filled, partly in this life, by receiving the testimony of the Spirit, touching their reconciliation with God in christ,
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and some fruits of sanctification, whereby the old man is mortified, and the new man renued in them;
and Some fruits of sanctification, whereby the old man is mortified, and the new man renewed in them;
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but principally at the ende of this life, when they shall be fully iustified and sanctified,
but principally At the end of this life, when they shall be Fully justified and sanctified,
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This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines, in which obserue two points: first, who be blessed:
This verse Containeth the fift Rule or precept of our Saviour christ touching true happiness, in which observe two points: First, who be blessed:
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secondly, wherein this blessednes consisteth ▪ For the first:
secondly, wherein this blessedness Consisteth ▪ For the First:
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the parties blessed be the mercifull. And that we may the better know them, I will speake something of this vertue: first, shewing what mercie is:
the parties blessed be the merciful. And that we may the better know them, I will speak something of this virtue: First, showing what mercy is:
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then, what be the cheife duties thereof.
then, what be the chief duties thereof.
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First, Mercie is an holy compassion of heart, whereby a man is mooued to helpe an other in his miserie.
First, Mercy is an holy compassion of heart, whereby a man is moved to help an other in his misery.
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First, I call it a compassion of heart, because it makes one man to put on the person of an other,
First, I call it a compassion of heart, Because it makes one man to put on the person of an other,
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and to be grieued for the miseries of an other, as if they were his owne:
and to be grieved for the misery's of an other, as if they were his own:
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and therfore it is called the bowells of compassion, because when a mans heart is touched therewith ▪ his very liuer and entralls doe stirre in his bodie,
and Therefore it is called the bowels of compassion, Because when a men heart is touched therewith ▪ his very liver and enthralls do stir in his body,
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and are rouled within him, as the Prophet speaketh:
and Are rolled within him, as the Prophet speaks:
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and he is affected, as though the bowells of him that is in miserie were in his bodie.
and he is affected, as though the bowels of him that is in misery were in his body.
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Secondly, I call it an ( Holy ) compassion, to distinguish it from foolish pitie, whereby a man doth vnlawfully tender him that is in deserued miserie:
Secondly, I call it an (Holy) compassion, to distinguish it from foolish pity, whereby a man does unlawfully tender him that is in deserved misery:
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such was Ahabs mercie to Benhadad, and Sauls in sparing Agag, whereas the expresse commandement of God was to the contrarie:
such was Ahabs mercy to Benhadad, and Saul's in sparing Agag, whereas the express Commandment of God was to the contrary:
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but such mercie and compassion as God approoueth, is a fruit of his spirit, and a vertue commended and commanded in the word of God.
but such mercy and compassion as God approveth, is a fruit of his Spirit, and a virtue commended and commanded in the word of God.
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Thirdly, this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie:
Thirdly, this virtue of mercy stirs and moveth the heart to help an other that is in misery:
ord, d n1 pp-f n1 vvz cc vvz dt n1 pc-acp vvi dt n-jn cst vbz p-acp n1:
(9) verse (DIV2)
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for helpe in miserie is a notable fruit of true compassion, neither can thes be seuered:
for help in misery is a notable fruit of true compassion, neither can these be severed:
p-acp n1 p-acp n1 vbz dt j n1 pp-f j n1, dx vmb d vbi vvn:
(9) verse (DIV2)
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for in the compassion of the heart, and in the acte of reliefe, stands true mercie:
for in the compassion of the heart, and in the act of relief, Stands true mercy:
c-acp p-acp dt n1 pp-f dt n1, cc p-acp dt n1 pp-f n1, vvz j n1:
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and therefore Iohn saith, He that seeth his brother in neede, and shutteth vp his compassion from him,
and Therefore John Says, He that sees his brother in need, and shutteth up his compassion from him,
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(9) verse (DIV2)
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how dwelleth the loue of God in him? whereby also we may see, that no worke of mercie is shewed to any man in miserie,how dwells the love of God in him? whereby also we may see, that no work of mercy is showed to any man in misery,
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(9) verse (DIV2)
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but that which commeth from compassion: and thus we see what mercy is. Secondly, the duties of mercie are answerable to mans miserie:
but that which comes from compassion: and thus we see what mercy is. Secondly, the duties of mercy Are answerable to men misery:
cc-acp cst r-crq vvz p-acp n1: cc av pns12 vvb r-crq n1 vbz. ord, dt n2 pp-f n1 vbr j p-acp ng1 n1:
(9) verse (DIV2)
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Now mans miserie is either in his soule, or in his bodie. The greatest miseries of man are in his soule;
Now men misery is either in his soul, or in his body. The greatest misery's of man Are in his soul;
av ng1 n1 vbz av-d p-acp po31 n1, cc p-acp po31 n1. dt js n2 pp-f n1 vbr p-acp po31 n1;
(9) verse (DIV2)
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as ignorance, impenitencie, and trouble of conscience:
as ignorance, impenitency, and trouble of conscience:
c-acp n1, n1, cc n1 pp-f n1:
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mans bodily miseries are sicknes, thirst, nakednesse, &c. and to these the works of mercie are answerable.
men bodily misery's Are sickness, thirst, nakedness, etc. and to these the works of mercy Are answerable.
ng1 j n2 vbr n1, n1, n1, av cc p-acp d dt n2 pp-f n1 vbr j.
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Mercie towards the soule is, when a man is carefull for the saluation of an other, vsing meanes to bring a man from spirituall darknes,
Mercy towards the soul is, when a man is careful for the salvation of an other, using means to bring a man from spiritual darkness,
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vnto light, from the power of Satan, vnto God, from the state of sinne and the daunger of hell fire, to the state of grace in true faith and repentance, and so to life eternall.
unto Light, from the power of Satan, unto God, from the state of sin and the danger of hell fire, to the state of grace in true faith and Repentance, and so to life Eternal.
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And looke how farre the soule is more excellent then the bodie, so farre doth this, worke exceede any worke of mercy that concernes the bodie:
And look how Far the soul is more excellent then the body, so Far does this, work exceed any work of mercy that concerns the body:
cc vvb c-crq av-j dt n1 vbz av-dc j cs dt n1, av av-j vdz d, vvb vvi d n1 pp-f n1 cst vvz dt n1:
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Mercie towards the body is called Almes or Releefe, whereby a mans outward necessitie, for foode, raiment, or such like, is supplied:
Mercy towards the body is called Alms or Relief, whereby a men outward necessity, for food, raiment, or such like, is supplied:
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(9) verse (DIV2)
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that this is a worke of mercie, is manifest, Isay, 58. 10. where the Releeuing of the hungrie, is the powring out of the soule vnto-him:
that this is a work of mercy, is manifest, Saiah, 58. 10. where the Relieving of the hungry, is the Pouring out of the soul vnto-him:
cst d vbz dt n1 pp-f n1, vbz j, np1, crd crd n1 dt vvg pp-f dt j, vbz dt vvg av pp-f dt n1 j:
(9) verse (DIV2)
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and Saint Iohn maketh the not releeuing of our brother in neede, to bee the shutting of the doore of compassion from him.
and Saint John makes thee not relieving of our brother in need, to be the shutting of the door of compassion from him.
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Now by this which hath beene said concerning mercie, and the workes thereof, wee may see who is a mercifull man; namely, such a one as hath his heart touched with compassion towards the miserie of another,
Now by this which hath been said Concerning mercy, and the works thereof, we may see who is a merciful man; namely, such a one as hath his heart touched with compassion towards the misery of Another,
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and thereby is mooued to helpe and releeue him in soule and bodie, according to his estate: and thereby is moved to help and relieve him in soul and body, according to his estate:
cc av vbz vvn pc-acp vvi cc vvi pno31 p-acp n1 cc n1, vvg p-acp po31 n1:
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and such a man is blessed by the testimonie of Christ himselfe, howsoeuer in the world he may be despised.
and such a man is blessed by the testimony of christ himself, howsoever in the world he may be despised.
cc d dt n1 vbz vvn p-acp dt n1 pp-f np1 px31, c-acp p-acp dt n1 pns31 vmb vbi vvn.
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First, here we haue to consider, what a number of miserable and cursed persons doe liue,
First, Here we have to Consider, what a number of miserable and cursed Persons do live,
ord, av pns12 vhb pc-acp vvi, r-crq dt n1 pp-f j cc j-vvn n2 vdb vvi,
(9) verse (DIV2)
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euen in the bosome of Gods Church; for if this Rule of Christ be true, then vnmercifull men are accursed.
even in the bosom of God's Church; for if this Rule of christ be true, then unmerciful men Are accursed.
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(9) verse (DIV2)
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Now such are common among vs: The Richer sort which abound in outward blessings, thinke themselues happie;
Now such Are Common among us: The Richer sort which abound in outward blessings, think themselves happy;
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(9) verse (DIV2)
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but if they be vnmercifull, they are wretched:
but if they be unmerciful, they Are wretched:
cc-acp cs pns32 vbb j, pns32 vbr j:
(9) verse (DIV2)
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and such are all those, that for the maintenance of their outward po••pe and brauerie, spoile the poore that liue vnder them, by inclosing of commons, racking of rents, vnreasonable fines, &c. or for the satisfying of their vaine pleasure and delight, bestowe more vpon hawkes and hounds, then on the poore:
and such Are all those, that for the maintenance of their outward po••pe and bravery, spoil the poor that live under them, by enclosing of commons, racking of rends, unreasonable fines, etc. or for the satisfying of their vain pleasure and delight, bestow more upon hawks and hounds, then on the poor:
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(9) verse (DIV2)
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Such a wretched person also is the Corne-monger, who hath his barnes full, and his garners full,
Such a wretched person also is the Corn-monger, who hath his Barns full, and his garners full,
d dt j n1 av vbz dt n1, r-crq vhz po31 n2 j, cc po31 n2 j,
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and yet suffereth the poore to want bread, waiting still for a deerer time: Such also are our common vsurers ingrossers, and fore-stallers of needefull commodities whatsoeuer:
and yet suffers the poor to want bred, waiting still for a Dearer time: Such also Are our Common usurers Ingrossers, and forestallers of needful commodities whatsoever:
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all these seeke themselues, and haue no mercie on them that are in miserie:
all these seek themselves, and have no mercy on them that Are in misery:
d d vvb px32, cc vhb dx n1 p-acp pno32 cst vbr p-acp n1:
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yea, such likewise are those householders, who spend their time and wealth in some disordered course,
yea, such likewise Are those householders, who spend their time and wealth in Some disordered course,
uh, d av vbr d n2, r-crq vvb po32 n1 cc n1 p-acp d j-vvn n1,
(9) verse (DIV2)
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as whoring, gaming, drinking, or such like, and so neglect their family;
as whoring, gaming, drinking, or such like, and so neglect their family;
c-acp vvg, n-vvg, vvg, cc d av-j, cc av vvb po32 n1;
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It were an easie thing thus to shewe through all estates, the great multitude of miserable persons;
It were an easy thing thus to show through all estates, the great multitude of miserable Persons;
pn31 vbdr dt j n1 av pc-acp vvi p-acp d n2, dt j n1 pp-f j n2;
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for now the common prouerb is become the common practise, Euery man for himselfe, and God for vs all.
for now the Common proverb is become the Common practice, Every man for himself, and God for us all.
c-acp av dt j n1 vbz vvn dt j n1, d n1 p-acp px31, cc np1 p-acp pno12 d.
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Secondly, seeing the mercifull man is blessed, wee must learne to put on tender mercie, or the bowels of compassion towards those that bee in miserie.
Secondly, seeing the merciful man is blessed, we must Learn to put on tender mercy, or the bowels of compassion towards those that be in misery.
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And to mooue vs hereunto, let vs marke these things: First, the state of the mercifull is here pronounced blessed of Christ.
And to move us hereunto, let us mark these things: First, the state of the merciful is Here pronounced blessed of christ.
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Secondly, mercie is a gift of the spirit ▪ and the grace of Gods elect, which alwaies accompanieth the happie estate of those that be in Christ:
Secondly, mercy is a gift of the Spirit ▪ and the grace of God's elect, which always accompanieth the happy estate of those that be in christ:
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for the power of grace doth change their carnall nature, Isay, 11. 6. 7. Thirdly, hereby we become like vnto God our heauenly Father, who is the father of merci••. Fourthly, hereby we are made instruments of Gods mercie to them that be in miserie;
for the power of grace does change their carnal nature, Saiah, 11. 6. 7. Thirdly, hereby we become like unto God our heavenly Father, who is the father of merci••. Fourthly, hereby we Are made Instruments of God's mercy to them that be in misery;
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for God conuaies his blessings vnto his poore creatures ordinarily by meanes: We count it an high honour to be the Kings Almner;
for God conveys his blessings unto his poor creatures ordinarily by means: We count it an high honour to be the Kings Almner;
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oh then, how great is this dignitie, to be Almner to the God of heauen, to disperse his goodnesse and mercies among the children of men? and hereto wee are aduanced,
o then, how great is this dignity, to be Almner to the God of heaven, to disperse his Goodness and Mercies among the children of men? and hereto we Are advanced,
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(9) verse (DIV2)
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if wee helpe the poore that bee in miserie. Fiftly, the exercise of mercie commendeth our Religion, not onely before men, but vnto God:
if we help the poor that be in misery. Fifty, the exercise of mercy commends our Religion, not only before men, but unto God:
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(9) verse (DIV2)
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for pure Religion and vndefiled before God is this, to visit the fatherlesse and widdowes in their distresse:
for pure Religion and undefiled before God is this, to visit the fatherless and widow's in their distress:
c-acp j n1 cc j p-acp np1 vbz d, pc-acp vvi dt j cc n2 p-acp po32 n1:
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and, God will haue mercie, and not sacrifice:
and, God will have mercy, and not sacrifice:
cc, np1 vmb vhi n1, cc xx vvi:
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therefore the Apostle bids, to doe good and to distribute forget not, for with such sacrifices God is pleased.
Therefore the Apostle bids, to do good and to distribute forget not, for with such Sacrifices God is pleased.
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This is the fast which God requires, to loose the bands of wickednesse, to take off the heauie burden,
This is the fast which God requires, to lose the bans of wickedness, to take off the heavy burden,
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and to let the oppressed goe free, to take off euery yoke: and to let the oppressed go free, to take off every yoke:
cc pc-acp vvi dt j-vvn vvi j, pc-acp vvi a-acp d n1:
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and on the other side, to breake thy bread vnto the hungrie, to bring the poore that wanders into thine house,
and on the other side, to break thy bred unto the hungry, to bring the poor that wanders into thine house,
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584
and to couer the naked, &c. and to cover the naked, etc.
cc pc-acp vvi dt j, av
(9) verse (DIV2)
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585
And because this dutie is so necessarie and excellent, I will propoūd certaine Rules to be obserued for our furtherance herein.
And Because this duty is so necessary and excellent, I will propound certain Rules to be observed for our furtherance herein.
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(9) verse (DIV2)
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586
First, wee must exercise three of our senses; seeing, hearing, and feeling, in other mens miseries:
First, we must exercise three of our Senses; seeing, hearing, and feeling, in other men's misery's:
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(9) verse (DIV2)
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for seeing, we must bee very warie it grieue vs not to looke vpon our poore brother, but wee must see and behold his miserie and distresse,
for seeing, we must be very wary it grieve us not to look upon our poor brother, but we must see and behold his misery and distress,
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whether it bee in soule or bodie. This is the Lords practise.
whither it be in soul or body. This is the lords practise.
cs pn31 vbb p-acp n1 cc n1. d vbz dt n2 vvb.
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Israel is oppressed in Egypt, and the Lord saith, I haue surely seene the trouble of my people,
Israel is oppressed in Egypt, and the Lord Says, I have surely seen the trouble of my people,
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and the oppression wherewith the Egyptians oppresse them. and the oppression wherewith the egyptians oppress them.
cc dt n1 c-crq dt njp2 vvb pno32.
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And we must be followers of God, as deare children, and learne to visit them that be in miserie, either through sickenesse, imprisonment, pouertie, or such like;
And we must be followers of God, as deer children, and Learn to visit them that be in misery, either through sickness, imprisonment, poverty, or such like;
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for sight will stirre vp in a man a sense and compassion of others miseries.
for sighed will stir up in a man a sense and compassion of Others misery's.
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Hence it is said, that when Iesus saw a great multitude, hee was mooued with compassion towards them.
Hence it is said, that when Iesus saw a great multitude, he was moved with compassion towards them.
av pn31 vbz vvn, cst c-crq np1 vvd dt j n1, pns31 vbds vvn p-acp n1 p-acp pno32.
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And who can see a poore distressed person to lie in strawe, or on the ground without needfull releefe,
And who can see a poor distressed person to lie in straw, or on the ground without needful relief,
cc r-crq vmb vvi dt j j-vvn n1 pc-acp vvi p-acp n1, cc p-acp dt n1 p-acp j n1,
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as many a one would not suffer his dogge to lie, and not be mooued with compassion? Secondly,
as many a one would not suffer his dog to lie, and not be moved with compassion? Secondly,
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if wee cannot come to see a mans miserie, then we must bee content to heare of it, and giue heed and credit to the true reports that others make thereof vnto vs. Thus did Nehemiah, hearing of the affliction of the residue of the captiuitie, he wept and mourned, fasted and praied,
if we cannot come to see a men misery, then we must be content to hear of it, and give heed and credit to the true reports that Others make thereof unto us Thus did Nehemiah, hearing of the affliction of the residue of the captivity, he wept and mourned, fasted and prayed,
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(9) verse (DIV2)
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and sought for releefe for them at the Kings hands. and sought for relief for them At the Kings hands.
cc vvd p-acp n1 p-acp pno32 p-acp dt ng1 n2.
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598
Thirdly, for feeling, if the Lord shall afflict our bodies with sicknes, or our soules with temptations, we must be willing to suffer the same patiently, that thereby we may be fitted to take more compassion vpon others in like case,
Thirdly, for feeling, if the Lord shall afflict our bodies with sickness, or our Souls with temptations, we must be willing to suffer the same patiently, that thereby we may be fitted to take more compassion upon Others in like case,
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(9) verse (DIV2)
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and to comfort them the better.
and to Comfort them the better.
cc pc-acp vvi pno32 dt jc.
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Paul saith of himselfe and Timothie, that in Asia they were pressed with affliction aboue measure passing strength,
Paul Says of himself and Timothy, that in Asia they were pressed with affliction above measure passing strength,
np1 vvz pp-f px31 cc np1, cst p-acp np1 pns32 vbdr vvn p-acp n1 p-acp n1 vvg n1,
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so as they altogether doubted of life, and yet (he saith) the Lord dealt mercifully with them;
so as they altogether doubted of life, and yet (he Says) the Lord dealt mercifully with them;
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that they might be able to comfort others which were in any affliction, with the same comfort wherewith God had comforted them. that they might be able to Comfort Others which were in any affliction, with the same Comfort wherewith God had comforted them.
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Secondly, we must make our particular callings wherein we liue, the instruments of mercie, and in doing the duties thereof shew forth compassion towards others.
Secondly, we must make our particular callings wherein we live, the Instruments of mercy, and in doing the duties thereof show forth compassion towards Others.
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This Rule is of great vse, and therefore it will not be amisse to shew the practise of it in particular.
This Rule is of great use, and Therefore it will not be amiss to show the practice of it in particular.
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The Magistrate must rule and gouerne in mercie: and the Minister must preach in mercie:
The Magistrate must Rule and govern in mercy: and the Minister must preach in mercy:
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euery sermon must be a worke of compassion towards the people, not onely for the matter which it containeth,
every sermon must be a work of compassion towards the people, not only for the matter which it Containeth,
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but for the manner of his deliuerie, and in the scope and drift which he aimeth at:
but for the manner of his delivery, and in the scope and drift which he aimeth At:
cc-acp p-acp dt n1 pp-f po31 n1, cc p-acp dt n1 cc n1 r-crq pns31 vvz p-acp:
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he which preacheth otherwaies doth barre himselfe of all mercie, euen then, when he intreates of mercie vnto others.
he which Preacheth otherways does bar himself of all mercy, even then, when he intreats of mercy unto Others.
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There is a carnall and humane kinde of preaching, which now adaies takes place, wherein nothing is so much regarded as the vaunting of wit, memorie,
There is a carnal and humane kind of preaching, which now adais Takes place, wherein nothing is so much regarded as the vaunting of wit, memory,
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and learning, by fine contriued sentences, multiplicitie of quotations, varietie of allegations of Fathers, Schoole-men, and other learning:
and learning, by fine contrived sentences, Multiplicity of quotations, variety of allegations of Father's, Schoolmen, and other learning:
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but herein is no mercie nor compassion to the poore soule.
but herein is no mercy nor compassion to the poor soul.
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It is said indeede, that none condemne this kinde of preaching, but they that can not attaine vnto it.
It is said indeed, that none condemn this kind of preaching, but they that can not attain unto it.
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But the truth is, God will haue his word deliuered, not in the enticing speech of mans wisdome,
But the truth is, God will have his word Delivered, not in the enticing speech of men Wisdom,
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but in the plaine euidence of the spirit, and of power: but in the plain evidence of the Spirit, and of power:
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and therefore a man can not with good conscience applie himselfe to such kind of preaching, els no doubt a man of meane gifts might finde it more easie to attaine vnto,
and Therefore a man can not with good conscience apply himself to such kind of preaching, Else no doubt a man of mean Gifts might find it more easy to attain unto,
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then to the true preaching of Christ crucified. Thirdly, euery priuate man must make the duties of his calling, works of mercie:
then to the true preaching of christ Crucified. Thirdly, every private man must make the duties of his calling, works of mercy:
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the rich man must know himselfe to be, not a lord, but a steward of Gods blessings,
the rich man must know himself to be, not a lord, but a steward of God's blessings,
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and therefore must imploy and dispence the same in mercie, by giuing and lending vnto the poore freely,
and Therefore must employ and dispense the same in mercy, by giving and lending unto the poor freely,
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as God shall minister vnto him iust occasion.
as God shall minister unto him just occasion.
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The trades man must buie and sell in mercie, dealing iustly with the rich, and shewing liberalitie to the poore.
The trades man must buy and fell in mercy, dealing justly with the rich, and showing liberality to the poor.
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The master must thus in mercie vse the labour of his seruant; and the seruant thus in mercie doe seruice to his master, for conscience towards God.
The master must thus in mercy use the labour of his servant; and the servant thus in mercy do service to his master, for conscience towards God.
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And happie were it with all estates, if this rule of mercie were obserued; the want whereof, is the bane of all societies.
And happy were it with all estates, if this Rule of mercy were observed; the want whereof, is the bane of all societies.
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Thirdly, for the more chearefull practise of mercie, we must lay aside some part of our goods,
Thirdly, for the more cheerful practice of mercy, we must lay aside Some part of our goods,
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for the releefe of them that be in miserie. The Iewes were commanded to set apart the first fruits of their corne and cattell, for the Lords altar:
for the relief of them that be in misery. The Iewes were commanded to Set apart the First fruits of their corn and cattle, for the lords altar:
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but in the new Testament the altar is ceased, and the poore come in stead thereof;
but in the new Testament the altar is ceased, and the poor come in stead thereof;
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and therefore we must now bequeath some thing for their releefe. Many are giuen to great excesse in fare, and in artire;
and Therefore we must now Bequeath Some thing for their relief. Many Are given to great excess in fare, and in artire;
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but they may doe well to abate some part thereof, and bestow it on the poore,
but they may do well to abate Some part thereof, and bestow it on the poor,
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for hereby will the rest be sanctified to their more free and comfortable vse: nay, in case of necessitie, we ought to sequester some part of our owne necessaries,
for hereby will the rest be sanctified to their more free and comfortable use: nay, in case of necessity, we ought to sequester Some part of our own necessaries,
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for the refreshing of the poore;
for the refreshing of the poor;
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so did the Church of Macedonia, euen beyond their power, giue to the releefe of the afflicted brethren.
so did the Church of Macedonia, even beyond their power, give to the relief of the afflicted brothers.
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Men are exceeding cold in charitie, and one maine cause thereof, is want of obseruing this Rule, in setting apart some thing, according as God shall blesse vs in our callings,
Men Are exceeding cold in charity, and one main cause thereof, is want of observing this Rule, in setting apart Some thing, according as God shall bless us in our callings,
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for the releefe of the poore. The second point to be considered in this rule is, wherein this blessednes doth consist;
for the relief of the poor. The second point to be considered in this Rule is, wherein this blessedness does consist;
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namely, in the obtaining of mercie: he that shewes mercie, shall finde mercie, both with God and man.
namely, in the obtaining of mercy: he that shows mercy, shall find mercy, both with God and man.
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Where first, we may see the errour of the Church of Rome in their doctrine of merits:
Where First, we may see the error of the Church of Rome in their Doctrine of merits:
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for they make a speciall part of humane satisfaction, to consist in Almes deedes and releeuing of the poore, teaching that a man may hereby merit eternall life: but they or to grossely;
for they make a special part of humane satisfaction, to consist in Alms Deeds and relieving of the poor, teaching that a man may hereby merit Eternal life: but they or to grossly;
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for then Christ would not haue said, blessed are the mercifull, for they shall finde mercie: but rather thus; they shall finde iustice:
for then christ would not have said, blessed Are the merciful, for they shall find mercy: but rather thus; they shall find Justice:
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for that which comes of merit, is due by right. Secondly, hereby we may see what to thinke of our Church, and Nation;
for that which comes of merit, is due by right. Secondly, hereby we may see what to think of our Church, and nation;
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in respect of true Title to Gods mercie, for onely the mercifull shall finde mercie. Now it were easie to goe through all orders and conditions of men among vs,
in respect of true Title to God's mercy, for only the merciful shall find mercy. Now it were easy to go through all order and conditions of men among us,
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and therein to shew abundance of vnmercifulnes and crueltie;
and therein to show abundance of unmercifulness and cruelty;
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so as we may be iustly called a cruell people, and therefore can not looke for mercie at Gods hands:
so as we may be justly called a cruel people, and Therefore can not look for mercy At God's hands:
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for to the mercilesse shall be iudgement without mercie. This is euident by the Lords dealing with his owne people:
for to the merciless shall be judgement without mercy. This is evident by the lords dealing with his own people:
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for all their sacrifices and duties of religion were abomination vnto the Lord, because their hands were full of blood;
for all their Sacrifices and duties of Religion were abomination unto the Lord, Because their hands were full of blood;
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and because they had no mercie, therefore they were led into captiuitie, as we may see at large, Ier. 5. 28. Euck. 9. 9, 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie, haue no doubt deserued long since the same punishment;
and Because they had no mercy, Therefore they were led into captivity, as we may see At large, Jeremiah 5. 28. Euck. 9. 9, 10. and Zach 9. 12. Now we being in the same case with them for unmercifulness and cruelty, have no doubt deserved long since the same punishment;
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euen that the Enemie should depriue vs both of Gospel and peace, and of all our prosperitie and wealth:
even that the Enemy should deprive us both of Gospel and peace, and of all our Prosperity and wealth:
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what then shall we doe? surely we must humble our selues by praier and fasting vnto the Lord, if not publikely, yet priuately;
what then shall we do? surely we must humble our selves by prayer and fasting unto the Lord, if not publicly, yet privately;
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euery man and euery familie apart, euen for this one sinne of vnmercifulnesse:
every man and every family apart, even for this one sin of unmercifulness:
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and withall in this humiliation, begin to practise mercie, by bestowing that vpon the poore, which we spare frō our bodies in the daie of our fast.
and withal in this humiliation, begin to practise mercy, by bestowing that upon the poor, which we spare from our bodies in the day of our fast.
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Verse 8. Blessed are the pure in heart, for they shall see God. These words containe the sixt Rule of Christ, touching true happinesse;
Verse 8. Blessed Are the pure in heart, for they shall see God. These words contain the sixt Rule of christ, touching true happiness;
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this was Dauids practise, Psal. 16. 8. I haue set the Lord alwaies before me:
this was David practise, Psalm 16. 8. I have Set the Lord always before me:
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wherein, as in the former, obserue two points: the persons blessed, and wherein their blessednesse consists. wherein, as in the former, observe two points: the Persons blessed, and wherein their blessedness consists.
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The persons blessed, are thus qualified; they are pure in heart. This is diuersly expounded: By pure in heart, some vnderstand those that are chasse;
The Persons blessed, Are thus qualified; they Are pure in heart. This is diversely expounded: By pure in heart, Some understand those that Are chasse;
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others, those that are simple hearted, voide of guile and deceit.
Others, those that Are simple hearted, void of guile and deceit.
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But the words will beare a more generall sense, & betoken such as are holy in heart, hauing their hearts purged from the defilement of their sinnes,
But the words will bear a more general sense, & betoken such as Are holy in heart, having their hearts purged from the defilement of their Sins,
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and be in part renued and sanctified by the holy Ghost:
and be in part renewed and sanctified by the holy Ghost:
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and that they are so to bee taken, may appeare, Psal. 24. 4. whence these words are borrowed;
and that they Are so to be taken, may appear, Psalm 24. 4. whence these words Are borrowed;
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where also the Prophet expoundeth the pure in heart to be such, as haue not lift vp their minde to vaine things:
where also the Prophet expoundeth the pure in heart to be such, as have not lift up their mind to vain things:
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to which purpose, the Author to the Hebrewes saith, Follow peace with all men, and holinesse, without which no man can see God.
to which purpose, the Author to the Hebrews Says, Follow peace with all men, and holiness, without which no man can see God.
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Againe, the intent of our Sauiour Christ in this place, was no doubt to crosse the Pharisaicall conceipt of those times, whereby men did content themselues with outward holinesse, as sufficient to true happinesse;
Again, the intent of our Saviour christ in this place, was no doubt to cross the Pharisaical conceit of those times, whereby men did content themselves with outward holiness, as sufficient to true happiness;
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and therefore he saith, Blessed are the pure, not outwardly, but inwardly in heart. Further, by heart we are to vnderstand the soule, with the parts and faculties thereof;
and Therefore he Says, Blessed Are the pure, not outwardly, but inwardly in heart. Further, by heart we Are to understand the soul, with the parts and faculties thereof;
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that is, the mind, the conscience, the will, and affections. And that wee may yet conceiue more clearely of this point, we are to search out two things;
that is, the mind, the conscience, the will, and affections. And that we may yet conceive more clearly of this point, we Are to search out two things;
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first, in what maner, then in what measure the heart is made pure:
First, in what manner, then in what measure the heart is made pure:
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For the first, the purifying of the heart is by a two-fold Action of the holy Ghost;
For the First, the purifying of the heart is by a twofold Actium of the holy Ghost;
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first, by creating in the minde a sauing faith, which vnites a man vnto Christ, & as an hand applieth Christs puritie, that is his obedience, to the heart:
First, by creating in the mind a Saving faith, which unites a man unto christ, & as an hand Applieth Christ purity, that is his Obedience, to the heart:
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so Peter speaketh of the Gentiles, in the Councell at Ierusalem, that by faith the Lord purified their hearts.
so Peter speaks of the Gentiles, in the Council At Ierusalem, that by faith the Lord purified their hearts.
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Secondly, when a man is in Christ, the holy Ghost purgeth and sanctifieth the heart inwardly, by mortifying all the corruptions in the minde, will,
Secondly, when a man is in christ, the holy Ghost Purgeth and Sanctifieth the heart inwardly, by mortifying all the corruptions in the mind, will,
ord, c-crq dt n1 vbz p-acp np1, dt j n1 vvz cc vvz dt n1 av-j, p-acp vvg d dt n2 p-acp dt n1, n1,
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and affections, and by putting into it inward holinesse, whereby the image of Christ is renued therein.
and affections, and by putting into it inward holiness, whereby the image of christ is renewed therein.
cc n2, cc p-acp vvg p-acp pn31 j n1, c-crq dt n1 pp-f np1 vbz j-vvn av.
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And this our Sauiour Christ expresseth, Iohn 15. 2. when hee saith, that the father purgeth every one that bringeth forth fruit in him.
And this our Saviour christ Expresses, John 15. 2. when he Says, that the father Purgeth every one that brings forth fruit in him.
cc d po12 n1 np1 vvz, np1 crd crd c-crq pns31 vvz, cst dt n1 vvz d pi cst vvz av n1 p-acp pno31.
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Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution, whereby a man hath a constant purpose not to sinne against God any way, either in thought, word, or deede;
Now unto these the holy Ghost adds an excellent grace of Christian Resolution, whereby a man hath a constant purpose not to sin against God any Way, either in Thought, word, or deed;
av p-acp d dt j n1 vvz dt j n1 pp-f njp n1, c-crq dt n1 vhz dt j n1 xx p-acp n1 p-acp np1 d n1, av-d p-acp n1, n1, cc n1;
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for the grace of sanctification is not perfect till death, as the Apostle saith, we receiue but the first fruits of the spirit:
for the grace of sanctification is not perfect till death, as the Apostle Says, we receive but the First fruits of the Spirit:
p-acp dt n1 pp-f n1 vbz xx j p-acp n1, c-acp dt n1 vvz, pns12 vvb p-acp dt ord n2 pp-f dt n1:
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that is, not the Tenths, but as an handfull of corne to a whole field:
that is, not the Tenths, but as an handful of corn to a Whole field:
cst vbz, xx dt ord, cc-acp c-acp dt n1 pp-f n1 p-acp dt j-jn n1:
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the soule is freed from the punishment and guilt of sinne, and in some sort purged from corruption, but not wholly.
the soul is freed from the punishment and guilt of sin, and in Some sort purged from corruption, but not wholly.
dt n1 vbz vvn p-acp dt n1 cc n1 pp-f n1, cc p-acp d n1 vvn p-acp n1, cc-acp xx av-jn.
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This wee must obserue the more diligently, because the Papists teach otherwise;
This we must observe the more diligently, Because the Papists teach otherwise;
np1 pns12 vmb vvi dt av-dc av-j, p-acp dt njp2 vvb av;
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to wit, that after Baptisme and regeneration, sinne is so taken away, that there is in man nothing that God can hate:
to wit, that After Baptism and regeneration, sin is so taken away, that there is in man nothing that God can hate:
p-acp n1, cst p-acp n1 cc n1, n1 vbz av vvn av, cst pc-acp vbz p-acp n1 pix cst np1 vmb vvi:
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but experience in euery childe of God, shewes this to be false.
but experience in every child of God, shows this to be false.
cc-acp n1 p-acp d n1 pp-f np1, vvz d pc-acp vbi j.
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The chiefe ground of their opinion is this, that if sinne properly called, should remaine in the regenerate,
The chief ground of their opinion is this, that if sin properly called, should remain in the regenerate,
dt j-jn n1 pp-f po32 n1 vbz d, cst cs n1 av-j vvn, vmd vvi p-acp dt j-vvn,
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then God should repute a man to be iust, which is a sinner. But we answer, that God neuer reputeth an impenitent sinner iust, but onely the repentant,
then God should repute a man to be just, which is a sinner. But we answer, that God never reputeth an impenitent sinner just, but only the repentant,
cs np1 vmd vvi dt n1 pc-acp vbi j, r-crq vbz dt n1. cc-acp pns12 vvb, cst np1 av-x vvz dt j n1 j, cc-acp av-j dt j,
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and regenerate, which are by faith in Christ, and so in effect are no sinners,
and regenerate, which Are by faith in christ, and so in Effect Are no Sinners,
cc vvn, r-crq vbr p-acp n1 p-acp np1, cc av p-acp n1 vbr dx n2,
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because though corruption remaine in them in part, yet it is not imputed to their persons.
Because though corruption remain in them in part, yet it is not imputed to their Persons.
c-acp cs n1 vvb p-acp pno32 p-acp n1, av pn31 vbz xx vvn p-acp po32 n2.
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Besides, in the acte of their conuersion, corruption hath receiued that deadly wound, whereof it shall neuer recouer,
Beside, in the act of their conversion, corruption hath received that deadly wound, whereof it shall never recover,
p-acp, p-acp dt n1 pp-f po32 n1, n1 vhz vvn d j n1, c-crq pn31 vmb av-x vvi,
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but daiely die, till it be quite abolished, and therefore doth it not raigne in them.
but daily die, till it be quite abolished, and Therefore does it not Reign in them.
cc-acp av-j vvi, c-acp pn31 vbb av vvn, cc av vdz pn31 xx vvi p-acp pno32.
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And thus we see in what manner and measure the heart is purified, whereby the pure in heart may be thus described:
And thus we see in what manner and measure the heart is purified, whereby the pure in heart may be thus described:
cc av pns12 vvb p-acp r-crq n1 cc n1 dt n1 vbz vvn, c-crq dt j p-acp n1 vmb vbi av vvn:
(10) verse (DIV2)
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They are such, as beleeue the pardon of their sinnes in Christ, and be in part renewed in their soules by the holy Ghost, hauing their naturall corruptions mortified and abolished in some measure, They Are such, as believe the pardon of their Sins in christ, and be in part renewed in their Souls by the holy Ghost, having their natural corruptions mortified and abolished in Some measure,
pns32 vbr d, c-acp vvb dt n1 pp-f po32 n2 p-acp np1, cc vbb p-acp n1 vvn p-acp po32 n2 p-acp dt j n1, vhg po32 j n2 vvn cc vvn p-acp d n1,
(10) verse (DIV2)
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and the graces of Gods image repaired in thē, and a godly resolution wrought in their hearts, not to sinne against God in any thing. and the graces of God's image repaired in them, and a godly resolution wrought in their hearts, not to sin against God in any thing.
cc dt n2 pp-f npg1 n1 vvn p-acp pno32, cc dt j n1 vvn p-acp po32 n2, xx p-acp n1 p-acp np1 p-acp d n1.
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Considering that the pure in heart bee blessed, wee must search our selues, and see whether our hearts bee qualified with this grace:
Considering that the pure in heart be blessed, we must search our selves, and see whither our hearts be qualified with this grace:
vvg cst dt j p-acp n1 vbb vvn, pns12 vmb vvi po12 n2, cc vvb cs po12 n2 vbb vvn p-acp d n1:
(10) verse (DIV2)
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As in former times, so at this day inward puritie is much neglected.
As in former times, so At this day inward purity is much neglected.
c-acp p-acp j n2, av p-acp d n1 j n1 vbz av-d vvn.
(10) verse (DIV2)
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The ancient Iewes stood vpon their legall puritie and righteousnesse, and the Pharises after them, relied vpon their outward holinesse;
The ancient Iewes stood upon their Legal purity and righteousness, and the Pharisees After them, relied upon their outward holiness;
dt j np2 vvd p-acp po32 j n1 cc n1, cc dt np2 p-acp pno32, vvd p-acp po32 j n1;
(10) verse (DIV2)
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first therefore, we must humble our selues vnfainedly for all the sinnes and corruptions of our life alreadie past,
First Therefore, we must humble our selves unfeignedly for all the Sins and corruptions of our life already past,
ord av, pns12 vmb vvi po12 n2 av-j p-acp d dt n2 cc n2 pp-f po12 n1 av j,
(10) verse (DIV2)
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and the holy Ghost foretold, that in the latter daies should come perilous times, by reason of sundrie sinnes, wherof this is one, that men should content thēselues with a shadow and shew of godlinesse,
and the holy Ghost foretold, that in the latter days should come perilous times, by reason of sundry Sins, whereof this is one, that men should content themselves with a shadow and show of godliness,
cc dt j n1 vvn, cst p-acp dt d n2 vmd vvi j n2, p-acp n1 pp-f j n2, c-crq d vbz pi, d n2 vmd vvi px32 p-acp dt n1 cc n1 pp-f n1,
(10) verse (DIV2)
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and in truth denie the power thereof. and in truth deny the power thereof.
cc p-acp n1 vvi dt n1 av.
(10) verse (DIV2)
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And doth not experince shewe this to be true among vs? for the pure heart is so little regarded, that the seeking after it, is turned to a by-word, and a matter of reproach:
And does not experience show this to be true among us? for the pure heart is so little regarded, that the seeking After it, is turned to a Byword, and a matter of reproach:
cc vdz xx n1 vvi d pc-acp vbi j p-acp pno12? p-acp dt j n1 vbz av av-j vvn, cst dt vvg p-acp pn31, vbz vvn p-acp dt n1, cc dt n1 pp-f n1:
(10) verse (DIV2)
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Who are so much branded with vile tearmes of Puritans and Presitians, as those, that most indeauour to get and keepe the puritie of heart in a good conscience? Againe, the generall ignorance that euery where abounds, doth plainely argue the want of this grace;
Who Are so much branded with vile terms of Puritans and Presitians, as those, that most endeavour to get and keep the purity of heart in a good conscience? Again, the general ignorance that every where abounds, does plainly argue the want of this grace;
r-crq vbr av av-d vvn p-acp j n2 pp-f np2 cc n2, c-acp d, cst ds n1 pc-acp vvi cc vvi dt n1 pp-f n1 p-acp dt j n1? av, dt j n1 cst d c-crq vvz, vdz av-j vvi dt n1 pp-f d n1;
(10) verse (DIV2)
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for what can bee in the heart but impuritie and iniquitie, where there is no knowledge of the will of God in the minde? And for such as haue more knowledge then the rest, generally they are not answerable vnto it in practise;
for what can be in the heart but impurity and iniquity, where there is no knowledge of the will of God in the mind? And for such as have more knowledge then the rest, generally they Are not answerable unto it in practice;
c-acp q-crq vmb vbi p-acp dt n1 p-acp n1 cc n1, c-crq pc-acp vbz dx n1 pp-f dt n1 pp-f np1 p-acp dt n1? cc p-acp d c-acp vhb dc n1 cs dt n1, av-j pns32 vbr xx j p-acp pn31 p-acp n1;
(10) verse (DIV2)
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for take a view of all the markets in the land, and you shall hardly find a man that is to sell his graine, that will be brought to abate one iot of the highest price, no not vnto the poore that stand in extreame neede;
for take a view of all the Markets in the land, and you shall hardly find a man that is to fell his grain, that will be brought to abate one jot of the highest price, no not unto the poor that stand in extreme need;
c-acp vvb dt n1 pp-f d dt n2 p-acp dt n1, cc pn22 vmb av vvi dt n1 cst vbz pc-acp vvi po31 n1, cst vmb vbi vvn pc-acp vvi crd n1 pp-f dt js n1, uh-dx xx p-acp dt j cst vvb p-acp j-jn n1;
(10) verse (DIV2)
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which as it argueth a bloodie and cruell heart, so it sheweth our times to be euill da•es, wherein men professe much, and doe nought:
which as it argue a bloody and cruel heart, so it shows our times to be evil da•es, wherein men profess much, and do nought:
r-crq c-acp pn31 vvz dt j cc j n1, av pn31 vvz po12 n2 pc-acp vbi j-jn n2, c-crq n2 vvb d, cc vdb pix:
(10) verse (DIV2)
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which sinne will drawe Gods iudgment vpon vs, and cause the Gospel to be remooued,
which sin will draw God's judgement upon us, and cause the Gospel to be removed,
r-crq n1 vmb vvi npg1 n1 p-acp pno12, cc vvi dt n1 pc-acp vbi vvn,
(10) verse (DIV2)
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and giuen to a nation, that with profession, will ioyne the power of godlinesse in heart and life.
and given to a Nation, that with profession, will join the power of godliness in heart and life.
cc vvn p-acp dt n1, cst p-acp n1, vmb vvi dt n1 pp-f n1 p-acp n1 cc n1.
(10) verse (DIV2)
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697
What befell the sigge-tree whercon Christ sought fruite, & found nothing but leaues, was it not accursed? and how shall we thinke to escape,
What befell the sigge-tree whercon christ sought fruit, & found nothing but leaves, was it not accursed? and how shall we think to escape,
q-crq vvd dt n1 n1 np1 vvd n1, cc vvd pix cc-acp n2, vbds pn31 xx vvn? cc c-crq vmb pns12 vvi pc-acp vvi,
(10) verse (DIV2)
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698
if we be like vnto it? for the earth that drinketh in the raine that falleth oft vpon it,
if we be like unto it? for the earth that Drinketh in the rain that falls oft upon it,
cs pns12 vbb j p-acp pn31? p-acp dt n1 cst vvz p-acp dt n1 cst vvz av p-acp pn31,
(10) verse (DIV2)
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and yet bringeth forth briers and thornes, is neere vnto cursing, whose ende is to be burned. and yet brings forth briers and thorns, is near unto cursing, whose end is to be burned.
cc av vvz av n2 cc n2, vbz av-j p-acp vvg, rg-crq n1 vbz pc-acp vbi vvn.
(10) verse (DIV2)
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700
Secondly, if the pure in heart be blessed, then we must labour to practise the counsell of the Prophet, Wash you, make you cleane;
Secondly, if the pure in heart be blessed, then we must labour to practise the counsel of the Prophet, Wash you, make you clean;
ord, cs dt j p-acp n1 vbi vvn, cs pns12 vmb vvi pc-acp vvi dt n1 pp-f dt n1, vvb pn22, vvb pn22 av-j;
(10) verse (DIV2)
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701
and sanctifie the Lord in your hearts:
and sanctify the Lord in your hearts:
cc vvb dt n1 p-acp po22 n2:
(10) verse (DIV2)
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702
yea as the Apostle saith, Let vs purge our selues from all filthinesse of the flesh and spirit.
yea as the Apostle Says, Let us purge our selves from all filthiness of the Flesh and Spirit.
uh p-acp dt n1 vvz, vvb pno12 vvi po12 n2 p-acp d n1 pp-f dt n1 cc n1.
(10) verse (DIV2)
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703
Indeed it is the worke of God to purifie the heart, man of himselfe can no more doe it,
Indeed it is the work of God to purify the heart, man of himself can no more do it,
av pn31 vbz dt n1 pp-f np1 pc-acp vvi dt n1, n1 pp-f px31 vmb av-dx av-dc vdb pn31,
(10) verse (DIV2)
67
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704
then the Black-moore can change his skinne:
then the Blackamoor can change his skin:
cs dt n1 vmb vvi po31 n1:
(10) verse (DIV2)
67
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705
but yet euery one that would feele in himselfe this worke of God, must vse the meanes, wherein the spirit doth purge the heart;
but yet every one that would feel in himself this work of God, must use the means, wherein the Spirit does purge the heart;
cc-acp av d pi cst vmd vvi p-acp px31 d n1 pp-f np1, vmb vvi dt n2, c-crq dt n1 vdz vvi dt n1;
(10) verse (DIV2)
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707
and for the time to come, growe to a resolute purpose, not to finne against God in any thing:
and for the time to come, grow to a resolute purpose, not to fin against God in any thing:
cc p-acp dt n1 pc-acp vvi, vvb p-acp dt j n1, xx p-acp n1 p-acp np1 p-acp d n1:
(10) verse (DIV2)
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710
but this constant purpose not to sinne, is a notable grace, and an infallible token of a renued and sanctified heart.
but this constant purpose not to sin, is a notable grace, and an infallible token of a renewed and sanctified heart.
cc-acp d j n1 xx p-acp n1, vbz dt j n1, cc dt j n1 pp-f dt j-vvn cc j-vvn n1.
(10) verse (DIV2)
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711
The second point in this Rule is, wherein this blessednesse doth consist; namely in this, that they shall see God:
The second point in this Rule is, wherein this blessedness does consist; namely in this, that they shall see God:
dt ord n1 p-acp d n1 vbz, c-crq d n1 vdz vvi; av p-acp d, cst pns32 vmb vvi np1:
(10) verse (DIV2)
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712
for the vnderstanding hereof, two points must be handled. First, how God may be seene; secondly, how the seeing of God is true happinesse.
for the understanding hereof, two points must be handled. First, how God may be seen; secondly, how the seeing of God is true happiness.
p-acp dt n1 av, crd n2 vmb vbi vvn. ord, c-crq np1 vmb vbi vvn; ord, c-crq dt vvg pp-f np1 vbz j n1.
(10) verse (DIV2)
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713
For the first, the Apostle saith, no man hath seene God at any time: yea further, Paul calleth him, King of kings, whom neuer man saw, neither can see.
For the First, the Apostle Says, no man hath seen God At any time: yea further, Paul calls him, King of Kings, whom never man saw, neither can see.
p-acp dt ord, dt n1 vvz, dx n1 vhz vvn np1 p-acp d n1: uh av-j, np1 vvz pno31, n1 pp-f n2, r-crq av-x n1 vvd, dx vmb vvi.
(10) verse (DIV2)
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714
We must therefore know, that there is a two-fold sight in man, the sight of the eie, and of the minde;
We must Therefore know, that there is a twofold sighed in man, the sighed of the eye, and of the mind;
pns12 vmb av vvi, cst pc-acp vbz dt n1 n1 p-acp n1, dt n1 pp-f dt n1, cc pp-f dt n1;
(10) verse (DIV2)
68
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715
by the sight of the eie no man can see God in his essence and substance, which is most spirituall,
by the sighed of the eye no man can see God in his essence and substance, which is most spiritual,
p-acp dt n1 pp-f dt n1 dx n1 vmb vvi np1 p-acp po31 n1 cc n1, r-crq vbz av-ds j,
(10) verse (DIV2)
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716
and so inuisible, for the eie seeth nothing but things corporall and visible:
and so invisible, for the eye sees nothing but things corporal and visible:
cc av j, p-acp dt n1 vvz pix cc-acp n2 j cc j:
(10) verse (DIV2)
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717
a man by his eie cannot see his owne soule, and much lesse the substance of God.
a man by his eye cannot see his own soul, and much less the substance of God.
dt n1 p-acp po31 n1 vmbx vvi po31 d n1, cc av-d av-dc dt n1 pp-f np1.
(10) verse (DIV2)
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Obiect. I. But Abraham and Moses saw God, for he appeared vnto them. Object. I. But Abraham and Moses saw God, for he appeared unto them.
n1. np1 p-acp np1 cc np1 vvd np1, c-acp pns31 vvd p-acp pno32.
(10) verse (DIV2)
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719
Answer. They saw him not in his nature and substance, but in certaine created images and similitudes, wherein God for that time did testifie his presence vnto them:Answer. They saw him not in his nature and substance, but in certain created Images and Similitudes, wherein God for that time did testify his presence unto them:
vvb. pns32 vvd pno31 xx p-acp po31 n1 cc n1, cc-acp p-acp j vvn n2 cc n2, c-crq np1 p-acp d n1 vdd vvi po31 n1 p-acp pno32:
(10) verse (DIV2)
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720
some indeed say, that though a man cannot see God in this life, yet in the life to come he shall see him with his bodily eies.
Some indeed say, that though a man cannot see God in this life, yet in the life to come he shall see him with his bodily eyes.
d av vvb, cst cs dt n1 vmbx vvi np1 p-acp d n1, av p-acp dt n1 pc-acp vvi pns31 vmb vvi pno31 p-acp po31 j n2.
(10) verse (DIV2)
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721
But this opinion is not true, for though the body shall then be perfectly sanctified,
But this opinion is not true, for though the body shall then be perfectly sanctified,
p-acp d n1 vbz xx j, c-acp cs dt n1 vmb av vbi av-j vvn,
(10) verse (DIV2)
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722
and the eie sanctified, yea glorified, yet still it remaines a true body, and a true eie,
and the eye sanctified, yea glorified, yet still it remains a true body, and a true eye,
cc dt n1 vvn, uh vvn, av av pn31 vvz dt j n1, cc dt j n1,
(10) verse (DIV2)
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723
and therefore cannot see the essence of God, which is invisible to the eie of flesh.
and Therefore cannot see the essence of God, which is invisible to the eye of Flesh.
cc av vmbx vvi dt n1 pp-f np1, r-crq vbz j p-acp dt n1 pp-f n1.
(10) verse (DIV2)
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724
Obiect. II. I shall see God in my flesh (saith Iob) and mine eies shall behold him. Answ. Hee speaketh there of God his Redeemer, who is not God simply, but God incarnate; Object. II I shall see God in my Flesh (Says Job) and mine eyes shall behold him. Answer He speaks there of God his Redeemer, who is not God simply, but God incarnate;
n1. crd pns11 vmb vvi np1 p-acp po11 n1 (vvz np1) cc po11 n2 vmb vvb pno31. np1 pns31 vvz a-acp pp-f np1 po31 n1, r-crq vbz xx np1 av-j, cc-acp np1 j;
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for the word translated Redeemer signifieth one allied vnto vs in blood:
for the word translated Redeemer signifies one allied unto us in blood:
p-acp dt n1 vvn np1 vvz pi vvn p-acp pno12 p-acp n1:
(10) verse (DIV2)
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726
now no man doubteth, but God in Christ may be seene, as Iohn 14. 9. hee that hath seene me, hath seene my father.
now no man doubteth, but God in christ may be seen, as John 14. 9. he that hath seen me, hath seen my father.
av dx n1 vvz, cc-acp np1 p-acp np1 vmb vbi vvn, c-acp np1 crd crd pns31 cst vhz vvn pno11, vhz vvn po11 n1.
(10) verse (DIV2)
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727
Obiect. III. 1. Cor. 13. 12. We shall see him face to face. Answer. God hath no face, and therefore that cannot bee vnderstood literally;Object. III. 1. Cor. 13. 12. We shall see him face to face. Answer. God hath no face, and Therefore that cannot be understood literally;
n1. np1. crd np1 crd crd pns12 vmb vvi pno31 n1 p-acp n1. n1. np1 vhz dx n1, cc av cst vmbx vbi vvn av-j;
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728
but thereby is signified, that we shal haue plentiful knowledge of God, as we haue of him whom we see face to face.
but thereby is signified, that we shall have plentiful knowledge of God, as we have of him whom we see face to face.
cc-acp av vbz vvn, cst pns12 vmb vhi j n1 pp-f np1, c-acp pns12 vhb pp-f pno31 ro-crq pns12 vvb n1 p-acp n1.
(10) verse (DIV2)
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Obiect. IV. If we shall not see God with our eies, then they serue to no vse in heauen. Ans. God forbid;Object. IV. If we shall not see God with our eyes, then they serve to no use in heaven. Ans. God forbid;
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for besides the glorious companie of all the Saints, wee shall therewith behold our Lord Iesus Christ, who redeemed vs by his blood,
for beside the glorious company of all the Saints, we shall therewith behold our Lord Iesus christ, who redeemed us by his blood,
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and made vs Kings and Priests vnto our God, to whom we shall sing praise, and honour, and glory, for euermore, Reu. 5. 12.
and made us Kings and Priests unto our God, to whom we shall sing praise, and honour, and glory, for evermore, Reu. 5. 12.
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The second kind of sight, is of the minde, which is nothing but the knowledge or vnderstanding of the minde, and that is two-fold;
The second kind of sighed, is of the mind, which is nothing but the knowledge or understanding of the mind, and that is twofold;
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imperfect in this life, and perfect in the life to come. In this life, the minde knowes not Gods essence or substance, but onely by effects;
imperfect in this life, and perfect in the life to come. In this life, the mind knows not God's essence or substance, but only by effects;
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as by his word and Sacraments, and by his creatures:
as by his word and Sacraments, and by his creatures:
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and indeede, the speciall sight we haue of God in this life, is by these his effects to conceiue in our mindes how God is affected to vs;
and indeed, the special sighed we have of God in this life, is by these his effects to conceive in our minds how God is affected to us;
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as that God is our Father, and Christ our Redeemer, and the holy Ghost our Sanctifier.
as that God is our Father, and christ our Redeemer, and the holy Ghost our Sanctifier.
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The perfect vision of God, is reserued to the life to come, where Gods elect shall see him in regard of his substance:
The perfect vision of God, is reserved to the life to come, where God's elect shall see him in regard of his substance:
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for we shall see him as he is.
for we shall see him as he is.
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Yet that we be not deceiued herein, wee must knowe that perfect sight is two-fold, simple, and comprehensiue: Simple perfect sight is,
Yet that we be not deceived herein, we must know that perfect sighed is twofold, simple, and comprehensive: Simple perfect sighed is,
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when man sees a thing wholly as it is in it selfe, and thus God is not seene by the minde of man.
when man sees a thing wholly as it is in it self, and thus God is not seen by the mind of man.
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Comprehensiue sight is, when the Creature seeth God, so farre forth as it is capable of his knowledge;Comprehensive sighed is, when the Creature sees God, so Far forth as it is capable of his knowledge;
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& thus shall men see God in the world to come perfectly, and be filled therewith,
& thus shall men see God in the world to come perfectly, and be filled therewith,
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though they knowe him not wholly, as he is in himselfe:
though they know him not wholly, as he is in himself:
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euen as a vessell cast into the sea may be perfectly full of water, though it receiue not all the water in the Sea. But some will aske,
even as a vessel cast into the sea may be perfectly full of water, though it receive not all the water in the Sea. But Some will ask,
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how shall the minde see God? Ans. The manner is such, as neither eie hath seene,
how shall the mind see God? Ans. The manner is such, as neither eye hath seen,
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nor eare heard, neither can any man tell, but they onely, that haue fruition of it in heauen:
nor ear herd, neither can any man tell, but they only, that have fruition of it in heaven:
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yet certainely such it is, as shall giue full contentment to euery one that doth enioy it.
yet Certainly such it is, as shall give full contentment to every one that does enjoy it.
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But it shall be farre better for vs, to seeke for a pure heart, whereby we may be assured of this blessed sight of God,
But it shall be Far better for us, to seek for a pure heart, whereby we may be assured of this blessed sighed of God,
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then curiously to search how we shall see him:
then curiously to search how we shall see him:
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for to them that be of a pure heart, God will reueale himselfe perfectly, to their ioy vnspeakable and glorious.
for to them that be of a pure heart, God will reveal himself perfectly, to their joy unspeakable and glorious.
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The second point is, how this seeing of God can be true happinesse.
The second point is, how this seeing of God can be true happiness.
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Answ. A man that hath beene blinde, will count himselfe happie when he receiues his sight; Answer A man that hath been blind, will count himself happy when he receives his sighed;
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and hee that hath long laien in a darke dungeon, will count it a blessed thing, to be brought out, to see the light of the sunne:
and he that hath long laien in a dark dungeon, will count it a blessed thing, to be brought out, to see the Light of the sun:
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so likewise, many are content to rest from their ordinarie labours on the Sabbath day, but few are carefull to consecrate their rest vnto God:
so likewise, many Are content to rest from their ordinary labours on the Sabbath day, but few Are careful to consecrate their rest unto God:
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now if this bodily light bee so comfortable, how endlesse is the ioy of that heauenly light, which commeth from God himselfe? The Queene of Sheba counted those seruants blessed, that stood before Salomon to heare his wisdome;
now if this bodily Light be so comfortable, how endless is the joy of that heavenly Light, which comes from God himself? The Queen of Sheba counted those Servants blessed, that stood before Solomon to hear his Wisdom;
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then doubtlesse the sonnes of God must needs be happie, that stand before the Lord, hearing his wisdome and beholding his glorie:
then doubtless the Sons of God must needs be happy, that stand before the Lord, hearing his Wisdom and beholding his glory:
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for in his presence is fulnesse of ioy, and at his right hand are pleasures for euermore. for in his presence is fullness of joy, and At his right hand Are pleasures for evermore.
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Moses is renowned with all posteritie for this prerogatiue, that God vouchsafed to let him see his backe parts: Moses is renowned with all posterity for this prerogative, that God vouchsafed to let him see his back parts:
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and Christs Disciples were so rauished with a glimpse of Gods glorie in his transfiguration, that they would needs abide there still. Oh then, what glorie is it to see him as he is? doubtlesse this sight of God is true happinesse.
and Christ Disciples were so ravished with a glimpse of God's glory in his transfiguration, that they would needs abide there still. O then, what glory is it to see him as he is? doubtless this sighed of God is true happiness.
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But then (will some man say) the diuels shal be happie, for they shall see him at the last day.
But then (will Some man say) the Devils shall be happy, for they shall see him At the last day.
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Answ. Their sight shall be their sorrowe, for they shall see him as a terrible iudge, not as a Sauiour, with apprehension and approbation of his loue and mercie, which is the sight here meant:Answer Their sighed shall be their sorrow, for they shall see him as a terrible judge, not as a Saviour, with apprehension and approbation of his love and mercy, which is the sighed Here meant:
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as the Apostle saith, wee shall see face to face, and knowe as wee are knowne.
as the Apostle Says, we shall see face to face, and know as we Are known.
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So then the meaning of these words is this, they shall see God by his effects in this life,
So then the meaning of these words is this, they shall see God by his effects in this life,
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and perfectly in the world to come, with approbation of his loue and mercie.
and perfectly in the world to come, with approbation of his love and mercy.
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This gratious promise must be obserued as a ground of special comfort to all Gods children;
This gracious promise must be observed as a ground of special Comfort to all God's children;
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for they that endeauour after puritie of heart, shall suffer much contempt and reproach in the world;
for they that endeavour After purity of heart, shall suffer much contempt and reproach in the world;
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but they must not be dismaied, for God will looke vpon them, and shewe himselfe fauourably vnto them:
but they must not be dismayed, for God will look upon them, and show himself favourably unto them:
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he will appeare to their ioy, and their aduersaries shall be ashamed: he will appear to their joy, and their Adversaries shall be ashamed:
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therefore they must say with Dauid, I will not feare what man can doe vnto me.
Therefore they must say with David, I will not Fear what man can do unto me.
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Secondly, is it true happinesse to see God? then in this world wee must striue to come as neere vnto God, as possible we can;
Secondly, is it true happiness to see God? then in this world we must strive to come as near unto God, as possible we can;
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for the neerer we come vnto him, the more we see him, and the neerer we are to our perfect happinesse.
for the nearer we come unto him, the more we see him, and the nearer we Are to our perfect happiness.
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Now that we may come neere vnto God, wee must set God alwaies before our eies;
Now that we may come near unto God, we must Set God always before our eyes;
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that is, wheresoeuer we are, and whatsoeuer we doe, wee must perswade our hearts that we are in his presence:
that is, wheresoever we Are, and whatsoever we do, we must persuade our hearts that we Are in his presence:
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this perswasion will make vs to walke with God, as Enoch did, who for this is said to please God.
this persuasion will make us to walk with God, as Enoch did, who for this is said to please God.
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Thirdly, this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children:
Thirdly, this must allure our hearts towards all those means wherein God shows himself unto his children:
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the Lord reuealed himselfe in his sanctuarie vnto his people, and hereupon Dauid was rauished with desire to Gods courts;
the Lord revealed himself in his sanctuary unto his people, and hereupon David was ravished with desire to God's Courts;
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see Psal. 27. 4. and Psal. 48. 1, 2. And the like affection must we haue to Gods word and Sacraments, therein he shewes his beautie, as in his sanctuarie;
see Psalm 27. 4. and Psalm 48. 1, 2. And the like affection must we have to God's word and Sacraments, therein he shows his beauty, as in his sanctuary;
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and therefore we must labour therein to see the goodnesse and mercie of God towards vs, vsing them as pledges of his grace and loue in Christ:
and Therefore we must labour therein to see the Goodness and mercy of God towards us, using them as pledges of his grace and love in christ:
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yea, we must endeauour to see him in all his creatures, as his wisdome, power, and goodnesse to vs wards:
yea, we must endeavour to see him in all his creatures, as his Wisdom, power, and Goodness to us wards:
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this is a notable steppe to our perfect blisse.
this is a notable step to our perfect bliss.
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Verse 9. Blessed are the peace-makers, for they shall be called the children of God. Here is the seauenth Rule and precept of Christ touching true happinesse;
Verse 9. Blessed Are the peacemakers, for they shall be called the children of God. Here is the Seventh Rule and precept of christ touching true happiness;
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wherein obserue first, who are blessed; secondly, wherein this blessednesse consists:
wherein observe First, who Are blessed; secondly, wherein this blessedness consists:
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The parties blessed are Peace-makers. By peace we must vnderstand concord and agreement betweene man and man:
The parties blessed Are Peacemakers. By peace we must understand concord and agreement between man and man:
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Now peace is two-fold, Good, or Euill; Good peace, is that which stands with good conscience and true religion.
Now peace is twofold, Good, or Evil; Good peace, is that which Stands with good conscience and true Religion.
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This was among the conuerts in the Primitiue Church, who liued together, and were all of one heart, and one soule.
This was among the converts in the Primitive Church, who lived together, and were all of one heart, and one soul.
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Euill peace, is an agreement and concord in euill, as in the practise of any sinne against Gods commandements:Evil peace, is an agreement and concord in evil, as in the practice of any sin against God's Commandments:
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in a word, euill peace is such, as cannot stand with true Religion and good conscience.
in a word, evil peace is such, as cannot stand with true Religion and good conscience.
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Hereof Christ spake, saying, I came not to send peace, but the sword: that is, diuision by meanes of the doctrine of the Gospel.
Hereof christ spoke, saying, I Come not to send peace, but the sword: that is, division by means of the Doctrine of the Gospel.
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Now in this place, good peace is the qualitie of those parties that be blessed. Further, by Peace-makers, two sorts of men are to be vnderstood:
Now in this place, good peace is the quality of those parties that be blessed. Further, by Peacemakers, two sorts of men Are to be understood:
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first, all such as haue care, so much as in them lieth, to haue peace with all men, good and bad:
First, all such as have care, so much as in them lies, to have peace with all men, good and bad:
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secondly, such as not onely themselues be at peace with others, but also doe labour to reconcile parties at variance,
secondly, such as not only themselves be At peace with Others, but also do labour to reconcile parties At variance,
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and to make peace betweene man and man; both these sorts are blessed, that is, they are in a happie state and condition,
and to make peace between man and man; both these sorts Are blessed, that is, they Are in a happy state and condition,
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because this gift of Peace-making, is a grace of Gods spirit in them alone who are blessed:
Because this gift of Peacemaking, is a grace of God's Spirit in them alone who Are blessed:
c-acp d n1 pp-f j, vbz dt n1 pp-f npg1 n1 p-acp pno32 j q-crq vbr vvn:
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as by those that were outwardly members of the Church of God, and professors of religion.
as by those that were outwardly members of the Church of God, and professors of Religion.
c-acp p-acp d cst vbdr av-j n2 pp-f dt n1 pp-f np1, cc n2 pp-f n1.
(13) verse (DIV2)
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men be carefull to abstaine from actuall murther, but few make conscience of malice, hatred, reuiling, and quarelling:
men be careful to abstain from actual murder, but few make conscience of malice, hatred, reviling, and quarrelling:
n2 vbb j pc-acp vvi p-acp j n1, cc-acp d vvb n1 pp-f n1, n1, vvg, cc vvg:
(20) verse (DIV2)
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for where Gods spirit worketh peace of conscience towards God in Christ, there the same spirit doth mooue the partie to seeke peace with all men;
for where God's Spirit works peace of conscience towards God in christ, there the same Spirit does move the party to seek peace with all men;
c-acp c-crq ng1 n1 vvz n1 pp-f n1 p-acp np1 p-acp np1, a-acp dt d n1 vdz vvi dt n1 pc-acp vvi n1 p-acp d n2;
(11) verse (DIV2)
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as also to make peace betweene those that are at variance, so farre forth as it may stand with Religion and a good conscience.
as also to make peace between those that Are At variance, so Far forth as it may stand with Religion and a good conscience.
c-acp av pc-acp vvi n1 p-acp d cst vbr p-acp n1, av av-j av c-acp pn31 vmb vvi p-acp n1 cc dt j n1.
(11) verse (DIV2)
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Yet here are certaine questions to be scanned touching peace, which will giue great light to the better vnderstanding of this Rule.
Yet Here Are certain questions to be scanned touching peace, which will give great Light to the better understanding of this Rule.
av av vbr j n2 pc-acp vbi vvn vvg n1, r-crq vmb vvi j n1 p-acp dt jc n1 pp-f d n1.
(11) verse (DIV2)
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Quest. I. Seeing Peace-makers are blessed, why should they be blamed which seeke to make peace betweene Papists and Protestants, by reconciling these two religions? Answer. Because this is not good peace,Quest. I. Seeing Peacemakers Are blessed, why should they be blamed which seek to make peace between Papists and Protestants, by reconciling these two Religions? Answer. Because this is not good peace,
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for there is no more concord betweene these two religions, then is betweene light and darkenesse.
for there is no more concord between these two Religions, then is between Light and darkness.
c-acp pc-acp vbz dx dc n1 p-acp d crd n2, av vbz p-acp n1 cc n1.
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Whereas it is said, they differ not in substance, but in circumstances, both hauing the same word, the same Creede, and Sacraments;
Whereas it is said, they differ not in substance, but in Circumstances, both having the same word, the same Creed, and Sacraments;
cs pn31 vbz vvn, pns32 vvb xx p-acp n1, cc-acp p-acp n2, d vhg av d n1, dt d n1, cc n2;
(11) verse (DIV2)
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we must knowe, that notwithstanding all this, yet by necessarie consequent of their doctrine and religion, they doe quite ouerturne the foundation of the Bible, of the Creede, and Sacraments:
we must know, that notwithstanding all this, yet by necessary consequent of their Doctrine and Religion, they do quite overturn the Foundation of the bible, of the Creed, and Sacraments:
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as in the points of Iustification by workes, of humane satisfaction, of worshipping Saints and Images, and their massing sacrifice, and Priesthood, may soone appeare.
as in the points of Justification by works, of humane satisfaction, of worshipping Saints and Images, and their massing sacrifice, and Priesthood, may soon appear.
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(11) verse (DIV2)
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But they haue the same Baptisme with vs? Answ. Baptisme seuered from the true preaching of the word, is no sufficient note of a true Church;
But they have the same Baptism with us? Answer Baptism severed from the true preaching of the word, is no sufficient note of a true Church;
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(11) verse (DIV2)
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803
for the Samaritans had circumcision, and yet the Lord saith, they were not his people.
for the Samaritans had circumcision, and yet the Lord Says, they were not his people.
p-acp dt njp2 vhd n1, cc av dt n1 vvz, pns32 vbdr xx po31 n1.
(11) verse (DIV2)
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Againe, they hold the outward forme of Baptisme, but they ouerturne the inward power thereof, by denying Iustification by faith alone in Iesus Christ.
Again, they hold the outward Form of Baptism, but they overturn the inward power thereof, by denying Justification by faith alone in Iesus christ.
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(11) verse (DIV2)
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Thirdly, Baptisme is preserued in the Church of Rome, not for their sakes, but for the hid Church which God hath kept to himselfe,
Thirdly, Baptism is preserved in the Church of Rome, not for their sakes, but for the hid Church which God hath kept to himself,
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(11) verse (DIV2)
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euen in the middest of all Poperie: so that if they returne to vs, we shall accord;
even in the midst of all Popery: so that if they return to us, we shall accord;
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(11) verse (DIV2)
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807
otherwise we may not goe to them, lest we forsake the Lord.
otherwise we may not go to them, lest we forsake the Lord.
av pns12 vmb xx vvi p-acp pno32, cs pns12 vvb dt n1.
(11) verse (DIV2)
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808
Quest. II. If Peace-makers be blessed, how can any Nation with good conscience make warre? Answ. The Lords commandement to haue peace with all men, doth not binde men simply,Quest. II If Peacemakers be blessed, how can any nation with good conscience make war? Answer The lords Commandment to have peace with all men, does not bind men simply,
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but with this condition, if it be possible, and as much as in vs lieth:
but with this condition, if it be possible, and as much as in us lies:
cc-acp p-acp d n1, cs pn31 vbb j, cc c-acp d c-acp p-acp pno12 vvz:
(11) verse (DIV2)
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but when there is no hope of maintaining peace, then the Lord alloweth a lawfull warre, such as is for iust defence,
but when there is no hope of maintaining peace, then the Lord alloweth a lawful war, such as is for just defence,
cc-acp c-crq pc-acp vbz dx n1 pp-f vvg n1, cs dt n1 vvz dt j n1, d c-acp vbz p-acp j n1,
(11) verse (DIV2)
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or claime of our needfull due and right:
or claim of our needful endue and right:
cc n1 pp-f po12 j n-jn cc n-jn:
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812
for herein the case standeth with the body politicke, as it doth with the naturall body;
for herein the case Stands with the body politic, as it does with the natural body;
c-acp av dt n1 vvz p-acp dt n1 j, c-acp pn31 vdz p-acp dt j n1;
(11) verse (DIV2)
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813
while there is hope of health and safetie, the Physition vseth gentle meanes;
while there is hope of health and safety, the physician uses gentle means;
cs pc-acp vbz n1 pp-f n1 cc n1, dt n1 vvz j n2;
(11) verse (DIV2)
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but when the case is desperate, then he vseth desperate meanes, and sometimes giues ranke poyson, to trie if by any meanes life may be saued.
but when the case is desperate, then he uses desperate means, and sometime gives rank poison, to try if by any means life may be saved.
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(11) verse (DIV2)
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And so may the fafetie of a State be sought by warre, when Motions of peace will not take place.
And so may the fafetie of a State be sought by war, when Motions of peace will not take place.
cc av vmb dt n1 pp-f dt n1 vbi vvn p-acp n1, c-crq n2 pp-f n1 vmb xx vvi n1.
(11) verse (DIV2)
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816
Quest. III. How can suit in law be maintained with good conscience, seeing it can hardly stand with this blessed peace? Ans. So long as meanes of agreement other waies may be had between man & man, suits in law should not be taken vp;Quest. III. How can suit in law be maintained with good conscience, seeing it can hardly stand with this blessed peace? Ans. So long as means of agreement other ways may be had between man & man, suits in law should not be taken up;
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for Paul blameth the Corinthians, not onely for going to law vnder heathen Iudges, but because they lawed for light matters vpon small occasions:
for Paul blameth the Corinthians, not only for going to law under heathen Judges, but Because they lawed for Light matters upon small occasions:
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(11) verse (DIV2)
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why rather (saith hee) sustaine ye not harme? But if by priuate means we cannot get or holde our right, we may vse the helpe of law. why rather (Says he) sustain you not harm? But if by private means we cannot get or hold our right, we may use the help of law.
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(11) verse (DIV2)
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Quest. IV. How farre forth may one man, or one people bee at peace with another? League or societie betweene man and man, people and people, is twofold;Quest. IV. How Far forth may one man, or one people be At peace with Another? League or society between man and man, people and people, is twofold;
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either of concord, or of amitie: The league of concord is, when men binde themselues in peace one with another;
either of concord, or of amity: The league of concord is, when men bind themselves in peace one with Another;
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(11) verse (DIV2)
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and this may be had betweene all men, beleeuers or vnbeleeuers, good or bad;
and this may be had between all men, believers or unbelievers, good or bad;
cc d vmb vbi vhn p-acp d n2, n2 cc n2, j cc j;
(11) verse (DIV2)
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haue peace with all men (saith the Apostle.) League of amitie is, when men or people binde themselues one to another in speciall loue, beside their outward concord: have peace with all men (Says the Apostle.) League of amity is, when men or people bind themselves one to Another in special love, beside their outward concord:
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(11) verse (DIV2)
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and this kind of peace ought onely to be had with true beleeuers.
and this kind of peace ought only to be had with true believers.
cc d n1 pp-f n1 vmd av-j pc-acp vbi vhn p-acp j n2.
(11) verse (DIV2)
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824
Good king Iehosaphat is greatly blamed of the Lord, for making this speciall league with wicked Ahab, Wouldest thou helpe the wicked (saith the Prophet) and loue them that hate the Lord? for this thing the Lords wrath is vpon thee.
Good King Jehoshaphat is greatly blamed of the Lord, for making this special league with wicked Ahab, Wouldst thou help the wicked (Says the Prophet) and love them that hate the Lord? for this thing the lords wrath is upon thee.
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(11) verse (DIV2)
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Whereas Peace-makers are blessed, we are to be admonished, if it be possible to haue peace with all men,
Whereas Peacemakers Are blessed, we Are to be admonished, if it be possible to have peace with all men,
cs n2 vbr vvn, pns12 vbr pc-acp vbi vvn, cs pn31 vbb j pc-acp vhi n1 p-acp d n2,
(11) verse (DIV2)
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as much as in vs lieth; and within the compasse of our callings, to auoyd all occasions of contention and strife:
as much as in us lies; and within the compass of our callings, to avoid all occasions of contention and strife:
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(11) verse (DIV2)
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Saint Pauls exhortation must here take place, we must hold the vnitie of the spirit in the bond of peace.
Saint Paul's exhortation must Here take place, we must hold the unity of the Spirit in the bound of peace.
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(11) verse (DIV2)
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To the effecting whereof, three vertues are there propounded for our practise;
To the effecting whereof, three Virtues Are there propounded for our practice;
p-acp dt vvg c-crq, crd n2 vbr a-acp vvn p-acp po12 n1;
(11) verse (DIV2)
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829
Humilitie, Meekenesse, and Long suffering. Humilitie is a vertue, whereby one man thinkes better of another then of himselfe; Humility, Meekness, and Long suffering. Humility is a virtue, whereby one man thinks better of Another then of himself;
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for this makes a man thinke basely of himselfe in regard of his owne sinnes and corruptions, whereupon he is content to giue place vnto others,
for this makes a man think basely of himself in regard of his own Sins and corruptions, whereupon he is content to give place unto Others,
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(11) verse (DIV2)
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and to yeeld of his owne right, for the maintaining of peace:
and to yield of his own right, for the maintaining of peace:
cc pc-acp vvi pp-f po31 d j-jn, p-acp dt vvg pp-f n1:
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The first is taken from salt, in these words: ye are the salt of the earth:
The First is taken from salt, in these words: you Are the salt of the earth:
dt ord vbz vvn p-acp n1, p-acp d n2: pn22 vbr dt n1 pp-f dt n1:
(14) verse (DIV2)
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832
when as on the other side, pride causeth men to seeke for more then their due, and so causeth contention:
when as on the other side, pride Causes men to seek for more then their endue, and so Causes contention:
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as Salomon saith, onely by pride doth man make contention.
as Solomon Says, only by pride does man make contention.
c-acp np1 vvz, av-j p-acp n1 vdz n1 vvi n1.
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Meekenesse is a vertue, whereby a man is gentle in behauiour towards euery person, good or bad:Meekness is a virtue, whereby a man is gentle in behaviour towards every person, good or bad:
n1 vbz dt n1, c-crq dt n1 vbz j p-acp n1 p-acp d n1, j cc j:
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835
this causeth a man to put vp iniuries, and to forbeare wrong , when occasion of reuenge is giuen him.
this Causes a man to put up injuries, and to forbear wrong, when occasion of revenge is given him.
d vvz dt n1 pc-acp vvi a-acp n2, cc pc-acp vvi j-jn, c-crq n1 pp-f n1 vbz vvn pno31.
(11) verse (DIV2)
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836
Long suffering is a vertue, whereby a man doth beare with other mens wants, as morositie,Long suffering is a virtue, whereby a man does bear with other men's Wants, as morosity,
av-j vvg vbz dt n1, c-crq dt n1 vdz vvi p-acp j-jn ng2 n2, c-acp n1,
(11) verse (DIV2)
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and hastinesse, and in bearing yeelds of his owne right, for the maintenance of peace:
and hastiness, and in bearing yields of his own right, for the maintenance of peace:
cc n1, cc p-acp vvg vvz pp-f po31 d j-jn, p-acp dt n1 pp-f n1:
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thus dealt Abraham with Lot, when their heardmen were at variance, though he were the superiour both for age and place;
thus dealt Abraham with Lot, when their Herdsmen were At variance, though he were the superior both for age and place;
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yet for peace sake, he put Lot to chose the place of his abode, whether on the right hand or on the left.
yet for peace sake, he put Lot to chosen the place of his Abided, whither on the right hand or on the left.
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(11) verse (DIV2)
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Besides these, there are many other vertues propoūded in the writings of the Apostles, for the maintaining of peace;
Beside these, there Are many other Virtues propounded in the writings of the Apostles, for the maintaining of peace;
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841
to wit, Humanitie, when a man can so carrie himselfe towards all others, that he can take well all indifferent sayings and doings,
to wit, Humanity, when a man can so carry himself towards all Others, that he can take well all indifferent sayings and doings,
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(11) verse (DIV2)
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842
and construe them to the best part, if it be possible:
and construe them to the best part, if it be possible:
cc vvi pno32 p-acp dt js n1, cs pn31 vbb j:
(11) verse (DIV2)
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843
This is a most needfull vertue for Christian peace, which we must follow, and hereunto frame our nature and affections, which are crooked and rebellious of themselues, that so farre as is possible, we may haue peace with all men;
This is a most needful virtue for Christian peace, which we must follow, and hereunto frame our nature and affections, which Are crooked and rebellious of themselves, that so Far as is possible, we may have peace with all men;
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(11) verse (DIV2)
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for peace is the bond of euery societie, of families, townes, and common wealths, without which no state can endure;
for peace is the bound of every society, of families, Towns, and Common wealths, without which no state can endure;
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(11) verse (DIV2)
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and Christian religion cōmends the same vnto vs, Iam. 3. 17. The wisedome which is from aboue, is pure, gentle, peaceable, full of mercie, and good fruits.
and Christian Religion commends the same unto us, Iam. 3. 17. The Wisdom which is from above, is pure, gentle, peaceable, full of mercy, and good fruits.
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(11) verse (DIV2)
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Secondly, if Peace-makers betweene man and man be blessed, then much more happie are they, who make peace betweene God & man;
Secondly, if Peacemakers between man and man be blessed, then much more happy Are they, who make peace between God & man;
ord, cs n2 p-acp n1 cc n1 vbb vvn, av av-d av-dc j vbr pns32, r-crq vvb n1 p-acp np1 cc n1;
(11) verse (DIV2)
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847
and these are the faithfull ministers of the Gospel, which set themselues wholly to reconcile men vnto God:
and these Are the faithful Ministers of the Gospel, which Set themselves wholly to reconcile men unto God:
cc d vbr dt j n2 pp-f dt n1, r-crq vvb px32 av-jn pc-acp vvi n2 p-acp np1:
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so Paul (speaking as a Peace-maker) saith, we beseech you as the Embassadours of Christ, that ye bee reconciled to God:
so Paul (speaking as a Peacemaker) Says, we beseech you as the ambassadors of christ, that you be reconciled to God:
av np1 (vvg p-acp dt n1) vvz, pns12 vvb pn22 p-acp dt n2 pp-f np1, cst pn22 vbb vvn p-acp np1:
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and therefore all those, that by Gods grace are set apart for this worke, must in sinceritie set their hearts,
and Therefore all those, that by God's grace Are Set apart for this work, must in sincerity Set their hearts,
cc av d d, cst p-acp ng1 n1 vbr vvn av p-acp d n1, vmb p-acp n1 vvi po32 n2,
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and imploy thēselues diligently for this ende, to reconcile men vnto God, and to bring them to peace with God;
and employ themselves diligently for this end, to reconcile men unto God, and to bring them to peace with God;
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and in their owne conscience, this shall bee a seale of the Lords mercie towards them, whereby they may assure thēselues that they be blessed:
and in their own conscience, this shall be a seal of the lords mercy towards them, whereby they may assure themselves that they be blessed:
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for howsoeuer vnto some, their miserie may be the sauour of death, yet they are alwaies a sweete sauour vnto God in Christ.
for howsoever unto Some, their misery may be the savour of death, yet they Are always a sweet savour unto God in christ.
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Thirdly, hereby wee may see, what a blessed thing it is, in the day of Gods wrath against his people, to stand in the breach,
Thirdly, hereby we may see, what a blessed thing it is, in the day of God's wrath against his people, to stand in the breach,
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and by earnest praier to staie his hand, and so to make peace betweene God and his people by praier.
and by earnest prayer to stay his hand, and so to make peace between God and his people by prayer.
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This was Moses practise many a time, for which hee is renowned with all posteritie, Psal. 106. 23. Exod. 32. 10, 11. And so did Aaron, Numb. 16. 47. 48. Dauid, 2. Sam. 24. 17. and many others.
This was Moses practise many a time, for which he is renowned with all posterity, Psalm 106. 23. Exod 32. 10, 11. And so did Aaron, Numb. 16. 47. 48. David, 2. Sam. 24. 17. and many Others.
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This dutie concerneth vs, for God hath a controuersie with our Land, for the innumerable crying sinnes hereof,
This duty concerns us, for God hath a controversy with our Land, for the innumerable crying Sins hereof,
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as blasphemie, oppression, cōtempt of Religion, adulteries, and such like:
as blasphemy, oppression, contempt of Religion, adulteries, and such like:
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now when we see the great mortalitie of our brethren, or heare of treasons and conspiracies, and rumors of warres by enemies, who threaten our ouerthrowe;
now when we see the great mortality of our brothers, or hear of treasons and conspiracies, and rumours of wars by enemies, who threaten our overthrown;
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then must we knowe that God shakes his rodde at vs, and then especially is euery one to intreat the Lord more earnestly for mercie and reconciliation;
then must we know that God shakes his rod At us, and then especially is every one to entreat the Lord more earnestly for mercy and reconciliation;
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for this is a blessed worke of peace, to staie the Lord from the destruction of his people:
for this is a blessed work of peace, to stay the Lord from the destruction of his people:
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Read Isay , Ieremie , and Ezekiel , sundry times God complaines of the want of such, as should stand in the breach before him for the Land, that he should not destroie it.
Read Saiah, Ieremie, and Ezekielem, sundry times God complains of the want of such, as should stand in the breach before him for the Land, that he should not destroy it.
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Behold the waight and worth of this dutie, in Abrahams intercession for Sodome, for hee so farre preuailed with the Lord, that if there had beene tenne righteous persons in Sodome, the whole citie had beene spared for their sakes:
Behold the weight and worth of this duty, in Abrahams Intercession for Sodom, for he so Far prevailed with the Lord, that if there had been tenne righteous Persons in Sodom, the Whole City had been spared for their sakes:
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but because there were none, so soone as righteous Lot was got out, it was burned with fire and brimstone from heauen, Gen. 19. 23, 24. Lastly, if Peace-makers be blessed, the Peace-breakers are cursed:
but Because there were none, so soon as righteous Lot was god out, it was burned with fire and brimstone from heaven, Gen. 19. 23, 24. Lastly, if Peacemakers be blessed, the Peace-breakers Are cursed:
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many there be of this sort, but aboue all, they are most notorious, who disturbe the peace of the Land, which by Gods mercy we haue for many yeares enioyed.
many there be of this sort, but above all, they Are most notorious, who disturb the peace of the Land, which by God's mercy we have for many Years enjoyed.
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It may bee thought wee haue none such among vs, but onely traitors, and such as plot with forraine enemies;
It may be Thought we have none such among us, but only Traitors, and such as plot with foreign enemies;
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but the truth is, all those doe disturbe our peace, that walke after their hearts lusts in sin and wickednesse,
but the truth is, all those do disturb our peace, that walk After their hearts Lustiest in since and wickedness,
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as idolaters, blasphemers, oppressours, drunkards, & such like, these are peace-breakers, who cause the Lord to take away the blessing of peace:
as Idolaters, blasphemers, Oppressors's, drunkards, & such like, these Are peace-breakers, who cause the Lord to take away the blessing of peace:
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see Ierem. 16. 5. the Lord saith, Hee hath taken his peace from his people:
see Jeremiah 16. 5. the Lord Says, He hath taken his peace from his people:
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and this must prouoke vs to labour for faith. Lastly, I adde; the ende of a good worke;
and this must provoke us to labour for faith. Lastly, I add; the end of a good work;
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the reason is, vers. 12. because euery one walked after the stubbornenesse of his wicked heart, and would not heare him:
the reason is, vers. 12. Because every one walked After the stubbornenesse of his wicked heart, and would not hear him:
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and Leuit. 26. 23, 25. The sword of the enemie is sent of God, to auenge the quarrell of his couenant.
and Levites 26. 23, 25. The sword of the enemy is sent of God, to avenge the quarrel of his Covenant.
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It is then our transgression and rebellion against God, that will bring warre and rebellion into our Land;
It is then our Transgression and rebellion against God, that will bring war and rebellion into our Land;
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if this were not, our peace would continue for euer: for the worke of iustice shall be peace, quietnesse, and assurance for euer.
if this were not, our peace would continue for ever: for the work of Justice shall be peace, quietness, and assurance for ever.
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And againe, in righteousnesse shalt thou be established, and be farre from oppression.
And again, in righteousness shalt thou be established, and be Far from oppression.
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This therefore should mooue all vngodly persons to repent, and to breake off the course of their sinnes;
This Therefore should move all ungodly Persons to Repent, and to break off the course of their Sins;
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vnlesse they will continue professed enemies to the peace of the state, vnder which they liue.
unless they will continue professed enemies to the peace of the state, under which they live.
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The second Point, wherein this blessednesse of Peace-makers consists; namely, in that they shall be called the children of God:
The second Point, wherein this blessedness of Peacemakers consists; namely, in that they shall be called the children of God:
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that is, they shall be esteemed and reputed for Gods children in this world, of God himselfe, and all good men;
that is, they shall be esteemed and reputed for God's children in this world, of God himself, and all good men;
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and in the world to come, fully manifested so to be.
and in the world to come, Fully manifested so to be.
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That this is true happinesse will soone appeare, by the view of the state of euery childe of God;
That this is true happiness will soon appear, by the view of the state of every child of God;
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for they are vnited vnto Christ by the spirit of grace, by which they are regenerate,
for they Are united unto christ by the Spirit of grace, by which they Are regenerate,
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and in Christ they are adopted for sonnes and daughters, and so enioy Gods speciall grace and fauour.
and in christ they Are adopted for Sons and daughters, and so enjoy God's special grace and favour.
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Now hereupon they are Kings children, hauing God for their Father, who loues them more tenderly,
Now hereupon they Are Kings children, having God for their Father, who loves them more tenderly,
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then any earthly Parents can loue their owne children:
then any earthly Parents can love their own children:
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secondly, they haue Christ for their brother, and so are heires annexed with him, hauing heauen and earth for their possession:
secondly, they have christ for their brother, and so Are Heirs annexed with him, having heaven and earth for their possession:
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In him they are made Kings and Priests vnto God: and shall be iudges of the world at the last day: In him they Are made Kings and Priests unto God: and shall be judges of the world At the last day:
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yea, they haue the holy Angels for ministring spirits to attend vpon their persons, for their defence from the power of the enemie, which farre surpasseth the dignity of any guard of men on earth whatsoeuer:
yea, they have the holy Angels for ministering spirits to attend upon their Persons, for their defence from the power of the enemy, which Far Surpasses the dignity of any guard of men on earth whatsoever:
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all things worke together for the best vnto them, their crosses and afflictions are no curses, but fatherly trialls and chastisements;
all things work together for the best unto them, their Crosses and afflictions Are no curses, but fatherly trials and chastisements;
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yea, their sinnes are turned to their good:
yea, their Sins Are turned to their good:
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to them death is no death, but a sweet sleepe vnto their bodies, and a straite passage for their soules into eternall glorie:
to them death is no death, but a sweet sleep unto their bodies, and a strait passage for their Souls into Eternal glory:
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yea in the acte of death, they haue the comfort of life in the ioy of the spirit,
yea in the act of death, they have the Comfort of life in the joy of the Spirit,
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and the Angels readie, when breath departeth, to carrie their soules to heauen. If this be true happinesse, to be called Gods children;
and the Angels ready, when breath departeth, to carry their Souls to heaven. If this be true happiness, to be called God's children;
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then they that liue after their owne wicked lusts, voyd of all care to keepe a good cōscience, are miserable and accursed;
then they that live After their own wicked Lustiest, void of all care to keep a good conscience, Are miserable and accursed;
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for they are the children of the diuell, seruing him in the workes of sinne, and expressing his image in vngodlinesse and worldly lustes.
for they Are the children of the Devil, serving him in the works of sin, and expressing his image in ungodliness and worldly lusts.
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It stands them therefore in hand, if they haue any care of true happinesse, to labour after regeneration;
It Stands them Therefore in hand, if they have any care of true happiness, to labour After regeneration;
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whereby, forsaking the lusts and courses of their former ignorance, and embracing and obeying sincerely the word of life, they may become Gods children, and so happie.
whereby, forsaking the Lustiest and courses of their former ignorance, and embracing and obeying sincerely the word of life, they may become God's children, and so happy.
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Secondly, hast thou receiued this grace of Gods spirit, whereby thou art inclined to haue peace with all men,
Secondly, hast thou received this grace of God's Spirit, whereby thou art inclined to have peace with all men,
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and to seeke for peace between God and thine owne conscience, yea betweene the Lord and others? then comfort thy selfe, thou art the childe of God, these motions come from grace, flesh and blood brings forth no such fruits:
and to seek for peace between God and thine own conscience, yea between the Lord and Others? then Comfort thy self, thou art the child of God, these motions come from grace, Flesh and blood brings forth no such fruits:
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labour therefore to maintaine these good motions, with all other pledges of thine adoption, and so shalt thou growe fully assured of thine own happines.
labour Therefore to maintain these good motions, with all other pledges of thine adoption, and so shalt thou grow Fully assured of thine own happiness.
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In this age men make much adoe to get good assurance of earthly purchases;
In this age men make much ado to get good assurance of earthly purchases;
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but what madnesse is this, so greatly to regard momentanie things, and to haue no care, in comparison, of our eternall inheritance, which we shall haue assured vnto vs,
but what madness is this, so greatly to regard momentary things, and to have no care, in comparison, of our Eternal inheritance, which we shall have assured unto us,
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when wee become the children of God?
when we become the children of God?
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Verse 10. Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen.
Verse 10. Blessed Are they which suffer persecution for righteousness sake, for theirs is the Kingdom of heaven.
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11. Blessed are ye when men reuile you, and persecute you, and say all manner of euill against you for my sake, falsly.
11. Blessed Are you when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely.
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12. Reioyce and be glad, for great is your reward in heauen: for so persecuted they the Prophets which were before you.
12. Rejoice and be glad, for great is your reward in heaven: for so persecuted they the prophets which were before you.
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Here Christ propounds his eight Rule touching happinesse, which he handles more largely then the former;
Here christ propounds his eight Rule touching happiness, which he handles more largely then the former;
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for hauing laid downe the Rule, vers. 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses.
for having laid down the Rule, vers. 10. he expounds the same in a special application of it to his Disciples in the 11. and 12. Verses.
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In the Rule it selfe, note two points; first, the parties blessed: secondly, wherein their blessednesse consists.
In the Rule it self, note two points; First, the parties blessed: secondly, wherein their blessedness consists.
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The parties blessed, are they which suffer persecution for righteousnesse sake. Persecution properly signifieth pursuite, such as one enemie maketh after another;
The parties blessed, Are they which suffer persecution for righteousness sake. Persecution properly signifies pursuit, such as one enemy makes After Another;
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909
but here the word must be taken generally, for all kind of persecution whatsoeuer.
but Here the word must be taken generally, for all kind of persecution whatsoever.
cc-acp av dt n1 vmb vbi vvn av-j, c-acp d n1 pp-f n1 r-crq.
(12) verse (DIV2)
93
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910
Now because it is a paradoxe, and absurd in humane reason, to thinke him blessed, that for any cause is persecuted;
Now Because it is a paradox, and absurd in humane reason, to think him blessed, that for any cause is persecuted;
av c-acp pn31 vbz dt n1, cc j p-acp j n1, pc-acp vvi pno31 vvn, cst p-acp d n1 vbz vvn;
(12) verse (DIV2)
93
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911
therefore Christ to verefie the truth hereof, repeats the same Rule in the nextwerse, where also he expounds euery parcell thereof, wherewith I will content my selfe,
Therefore christ to verefie the truth hereof, repeats the same Rule in the nextwerse, where also he expounds every parcel thereof, wherewith I will content my self,
av np1 pc-acp vvi dt n1 av, vvz dt d n1 p-acp dt n1, c-crq av pns31 vvz d n1 av, c-crq pns11 vmb vvi po11 n1,
(12) verse (DIV2)
93
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912
because Christ is the best interpreter of his owne words.
Because christ is the best interpreter of his own words.
c-acp np1 vbz dt js n1 pp-f po31 d n2.
(12) verse (DIV2)
93
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913
In the 11. verse therefore Christ sets downe three things, all pertaining to the true exposition of this Rule:
In the 11. verse Therefore christ sets down three things, all pertaining to the true exposition of this Rule:
p-acp dt crd n1 av np1 vvz a-acp crd n2, d vvg p-acp dt j n1 pp-f d n1:
(12) verse (DIV2)
94
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914
First, he explaines more particularly the parties that be blessed, saying to his Disciples, Blessed are yee. In the beginning of the Chapter, wee heard, that hee cast his eies vpon them, and spake vnto them;
First, he explains more particularly the parties that be blessed, saying to his Disciples, Blessed Are ye. In the beginning of the Chapter, we herd, that he cast his eyes upon them, and spoke unto them;
ord, pns31 vvz av-dc av-j dt n2 cst vbb vvn, vvg p-acp po31 n2, vvn vbr pn22. p-acp dt n-vvg pp-f dt n1, pns12 vvd, cst pns31 vvd po31 n2 p-acp pno32, cc vvd p-acp pno32;
(12) verse (DIV2)
94
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915
and now here he doth the like again:
and now Here he does the like again:
cc av av pns31 vdz dt j av:
(12) verse (DIV2)
94
Page 40
916
& therefore this Rule must not be vnderstood of all men in the world that suffer,
& Therefore this Rule must not be understood of all men in the world that suffer,
cc av d n1 vmb xx vbi vvn pp-f d n2 p-acp dt n1 cst vvb,
(12) verse (DIV2)
94
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917
but of all Christs true Disciples;
but of all Christ true Disciples;
cc-acp pp-f d npg1 j n2;
(12) verse (DIV2)
94
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918
and generally it is not true, for the heathen and infidels doe often suffer for good causes,
and generally it is not true, for the heathen and Infidels do often suffer for good Causes,
cc av-j pn31 vbz xx j, p-acp dt j-jn cc n2 vdb av vvi p-acp j n2,
(12) verse (DIV2)
94
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919
and yet remaine infidels, without the true God, and so are not blessed.
and yet remain Infidels, without the true God, and so Are not blessed.
cc av vvb n2, p-acp dt j np1, cc av vbr xx vvn.
(12) verse (DIV2)
94
Page 40
920
Againe, a Chrstian professor may giue vp his life in a good cause, yet not of loue to God or his truth, but vpon ambition; and so not be blessed:
Again, a Christian professor may give up his life in a good cause, yet not of love to God or his truth, but upon ambition; and so not be blessed:
av, dt jp n1 vmb vvi a-acp po31 n1 p-acp dt j n1, av xx pp-f n1 p-acp np1 cc po31 n1, cc-acp p-acp n1; cc av xx vbi vvn:
(12) verse (DIV2)
94
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921
for though I giue my bodie to be burned, yet wanting loue, it ▪ profiteth mee nothing.
for though I give my body to be burned, yet wanting love, it ▪ profiteth me nothing.
c-acp cs pns11 vvb po11 n1 pc-acp vbi vvn, av vvg n1, pn31 ▪ vvz pno11 pix.
(12) verse (DIV2)
94
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922
Secondly, Christ expoundeth particularly, what hee meaneth by persecution, naming three parts thereof: first, slaundering and reuiling, which is the persecution of the tongue:
Secondly, christ expoundeth particularly, what he means by persecution, naming three parts thereof: First, slandering and reviling, which is the persecution of the tongue:
ord, np1 vvz av-j, r-crq pns31 vvz p-acp n1, vvg crd n2 av: ord, vvg cc vvg, r-crq vbz dt n1 pp-f dt n1:
(12) verse (DIV2)
94
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923
Thus the Iewes persecuted the Apostles, saying, they were drunke, or full of sweete wine: Thus Festus persecuted Paul, making him madde, or beside himselfe.
Thus the Iewes persecuted the Apostles, saying, they were drunk, or full of sweet wine: Thus Festus persecuted Paul, making him mad, or beside himself.
av dt np2 vvn dt n2, vvg, pns32 vbdr vvn, cc j pp-f j n1: av np1 vvn np1, vvg pno31 j, cc p-acp px31.
(12) verse (DIV2)
94
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924
Secondly persecution, meaning hereby (as the word doth properly signifie) first, pursuite, such as one enemie maketh after another,
Secondly persecution, meaning hereby (as the word does properly signify) First, pursuit, such as one enemy makes After Another,
ord n1, vvg av (c-acp dt n1 vdz av-j vvi) ord, n1, d p-acp crd n1 vvz p-acp j-jn,
(12) verse (DIV2)
94
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925
when he seekes to spoile him of his goods, or of his life:
when he seeks to spoil him of his goods, or of his life:
c-crq pns31 vvz pc-acp vvi pno31 pp-f po31 n2-j, cc pp-f po31 n1:
(12) verse (DIV2)
94
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926
secondly, the bringing a man vnto the Barre, and there of malice to accuse and arraigne him:
secondly, the bringing a man unto the Bar, and there of malice to accuse and arraign him:
ord, dt vvg dt n1 p-acp dt n1, cc a-acp pp-f n1 pc-acp vvi cc vvi pno31:
(12) verse (DIV2)
94
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927
thirdly, euill speaking with lying ▪ when as men of purpose be without cause malitiously carried thereunto,
Thirdly, evil speaking with lying ▪ when as men of purpose be without cause maliciously carried thereunto,
ord, av-jn vvg p-acp vvg ▪ c-crq c-acp n2 pp-f n1 vbb p-acp n1 av-j vvn av,
(12) verse (DIV2)
94
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928
as when the Iewes called Christ a Samaritan, that had a diuell:
as when the Iewes called christ a Samaritan, that had a Devil:
c-acp c-crq dt np2 vvd np1 dt np1, cst vhd dt n1:
(12) verse (DIV2)
94
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929
and said that he cast out diuels by Belzebub the prince of diuels; and thus were the Christians in the Primitiue Church persecuted, beeing malitiously accused for killing their owne children, for worshipping the head of an asse, for incest, and such like.
and said that he cast out Devils by Belzebub the Prince of Devils; and thus were the Christians in the Primitive Church persecuted, being maliciously accused for killing their own children, for worshipping the head of an Ass, for Incest, and such like.
cc vvd cst pns31 vvd av n2 p-acp np1 dt n1 pp-f n2; cc av vbdr dt njpg2 p-acp dt j n1 vvn, vbg av-j vvn p-acp vvg po32 d n2, p-acp vvg dt n1 pp-f dt n1, p-acp n1, cc d av-j.
(12) verse (DIV2)
94
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930
To these three kindes of persecutions, S. Luke Chap. 6. 22. addes a fourth; namely, hatred: and a fift, called separation, wherby men were excommunicated,
To these three Kinds of persecutions, S. Lycia Chap. 6. 22. adds a fourth; namely, hatred: and a fift, called separation, whereby men were excommunicated,
p-acp d crd n2 pp-f n2, n1 av np1 crd crd vvz dt ord; av, n1: cc dt ord, vvn n1, c-crq n2 vbdr vvn,
(12) verse (DIV2)
94
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931
and cast out of the Temple & Synagogues, for Christs sake and his Gospels.
and cast out of the Temple & Synagogues, for Christ sake and his Gospels.
cc vvd av pp-f dt n1 cc n2, p-acp npg1 n1 cc po31 ng1.
(12) verse (DIV2)
94
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932
These are the seuerall kinds of that persecution, for the enduring whereof, Christ pronounceth men blessed, vers. 10. whereof Hatred is the roote,
These Are the several Kinds of that persecution, for the enduring whereof, christ pronounceth men blessed, vers. 10. whereof Hatred is the root,
d vbr dt j n2 pp-f d n1, p-acp dt vvg c-crq, np1 vvz n2 vvn, zz. crd c-crq np1-n vbz dt n1,
(12) verse (DIV2)
94
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933
and the rest are the branches. Thirdly, Christ laies downe the cause, for which, this persecution shall be inflicted;
and the rest Are the branches. Thirdly, christ lays down the cause, for which, this persecution shall be inflicted;
cc dt n1 vbr dt n2. ord, np1 vvz p-acp dt n1, p-acp r-crq, d n1 vmb vbi vvn;
(12) verse (DIV2)
94
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934
namely, for my sake: or as S. Luke saith, for the sonne of mans sake:
namely, for my sake: or as S. Lycia Says, for the son of men sake:
av, p-acp po11 n1: cc p-acp n1 av vvz, p-acp dt n1 pp-f ng1 n1:
(12) verse (DIV2)
94
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935
which expoundeth this phrase, for Righteousnes sake. v. 10. to wit, for professing, beleeuing, and maintaining the doctrine of the Gospel taught by Christ, touching remission of sinnes,
which expoundeth this phrase, for Righteousness sake. v. 10. to wit, for professing, believing, and maintaining the Doctrine of the Gospel taught by christ, touching remission of Sins,
r-crq vvz d n1, c-acp n1 n1. n1 crd p-acp n1, p-acp vvg, vvg, cc vvg dt n1 pp-f dt n1 vvn p-acp np1, vvg n1 pp-f n2,
(12) verse (DIV2)
94
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936
and life euerlasting, to them that beleeue.
and life everlasting, to them that believe.
cc n1 j, p-acp pno32 cst vvb.
(12) verse (DIV2)
94
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937
The vses in generall: We see that Christ vrgeth this Rule of blessednes ▪ more largely then the former:The uses in general: We see that christ urges this Rule of blessedness ▪ more largely then the former:
dt n2 p-acp n1: pns12 vvb cst np1 vvz d n1 pp-f n1 ▪ zz av-j cs dt j:
(12) verse (DIV2)
95
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938
this he doth for speciall cause;
this he does for special cause;
d pns31 vdz p-acp j n1;
(12) verse (DIV2)
95
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939
first, hereby he would teach his Disciples, and vs in them, that it is the will of God, his Church in this world should be vnder the crosse, in such affliction and persecution,
First, hereby he would teach his Disciples, and us in them, that it is the will of God, his Church in this world should be under the cross, in such affliction and persecution,
ord, av pns31 vmd vvi po31 n2, cc pno12 p-acp pno32, cst pn31 vbz dt n1 pp-f np1, po31 n1 p-acp d n1 vmd vbi p-acp dt n1, p-acp d n1 cc n1,
(12) verse (DIV2)
95
Page 41
940
as their blood shall be sought, for the maintenance of the faith. And this hee will haue to bee the state of his Church, for speciall causes:
as their blood shall be sought, for the maintenance of the faith. And this he will have to be the state of his Church, for special Causes:
c-acp po32 n1 vmb vbi vvn, p-acp dt n1 pp-f dt n1. cc d pns31 vmb vhi pc-acp vbi dt n1 pp-f po31 n1, p-acp j n2:
(12) verse (DIV2)
95
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941
First, that the members thereof, by their afflictions, may be acquainted with their owne wants and infirmities, which they would not much regard,
First, that the members thereof, by their afflictions, may be acquainted with their own Wants and infirmities, which they would not much regard,
ord, cst dt n2 av, p-acp po32 n2, vmb vbi vvn p-acp po32 d n2 cc n2, r-crq pns32 vmd xx d n1,
(12) verse (DIV2)
95
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942
if they were freed from the crosse.
if they were freed from the cross.
cs pns32 vbdr vvn p-acp dt n1.
(12) verse (DIV2)
95
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943
Secondly, that by affliction they may be kept from many grieuous sinnes, into which they would fall, if they liued in peace.
Secondly, that by affliction they may be kept from many grievous Sins, into which they would fallen, if they lived in peace.
ord, cst p-acp n1 pns32 vmb vbi vvn p-acp d j n2, p-acp r-crq pns32 vmd vvi, cs pns32 vvd p-acp n1.
(12) verse (DIV2)
95
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944
Thirdly, that others seeing the correction of the Church for sinne, might learne thereby to hate and auoide sinne:
Thirdly, that Others seeing the correction of the Church for sin, might Learn thereby to hate and avoid sin:
ord, cst n2-jn vvg dt n1 pp-f dt n1 p-acp n1, vmd vvi av pc-acp vvi cc vvi n1:
(12) verse (DIV2)
95
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945
and lastly, that the Church might glorifie God, in a constant and couragious maintenance of his truth vnto death;
and lastly, that the Church might Glorify God, in a constant and courageous maintenance of his truth unto death;
cc ord, cst dt n1 vmd vvi np1, p-acp dt j cc j n1 pp-f po31 n1 p-acp n1;
(12) verse (DIV2)
95
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946
for euen in persecution is Gods truth preserued, against the reason of mans wisdome, patient suffering for ▪ the truth, beeing faithfull witnes-bearing thereunto.
for even in persecution is God's truth preserved, against the reason of men Wisdom, patient suffering for ▪ the truth, being faithful Witnessbearing thereunto.
c-acp av p-acp n1 vbz ng1 n1 vvn, p-acp dt n1 pp-f ng1 n1, j vvg p-acp ▪ dt n1, vbg j j av.
(12) verse (DIV2)
95
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947
Secondly, Christ had newely called the Twelue out of all his Disciples, to be Apostles;
Secondly, christ had newly called the Twelue out of all his Disciples, to be Apostles;
ord, np1 vhd av-j vvn dt crd av pp-f d po31 n2, pc-acp vbi n2;
(12) verse (DIV2)
96
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948
whereupon they might thinke, that they should be aduanced to some outward honour, ease, and peace:
whereupon they might think, that they should be advanced to Some outward honour, ease, and peace:
c-crq pns32 vmd vvi, cst pns32 vmd vbi vvd p-acp d j n1, n1, cc n1:
(12) verse (DIV2)
96
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949
but Christ hereby calles them from that conceit, & puts them in mind of affliction, which should befall ▪ them in time to come;
but christ hereby calls them from that conceit, & puts them in mind of affliction, which should befall ▪ them in time to come;
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(12) verse (DIV2)
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1114
first, hereby euery one may see what he is by nature, namely, like vnto flesh subiect to corruption,
First, hereby every one may see what he is by nature, namely, like unto Flesh Subject to corruption,
ord, av d pi vmb vvi r-crq pns31 vbz p-acp n1, av, av-j p-acp n1 j-jn p-acp n1,
(14) verse (DIV2)
117
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950
that when it came, they might the better indure it. And thus he prepares all churches to suffer affliction;
that when it Come, they might the better endure it. And thus he prepares all Churches to suffer affliction;
cst c-crq pn31 vvd, pns32 vmd dt av-jc vvi pn31. cc av pns31 vvz d n2 pc-acp vvi n1;
(12) verse (DIV2)
96
Page 41
951
yea, and we our selues, must hereby learne in time of peace, to prepare our selues against the day of triall,
yea, and we our selves, must hereby Learn in time of peace, to prepare our selves against the day of trial,
uh, cc pns12 po12 n2, vmb av vvi p-acp n1 pp-f n1, pc-acp vvi po12 n2 p-acp dt n1 pp-f n1,
(12) verse (DIV2)
96
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952
because his will is, that whosoeuer ▪ would liue godly in Christ Iesus must suffer affliction.
Because his will is, that whosoever ▪ would live godly in christ Iesus must suffer affliction.
c-acp po31 n1 vbz, cst c-crq ▪ vmd vvi j p-acp np1 np1 vmb vvi n1.
(12) verse (DIV2)
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953
Thirdly, hereby Christ intends, to lay a ground of comfort to his disciples in their persecution, by a plaine and ful declaration of their happines that suffer for righteousnes sake, in that they haue sure title to the kingdome of heauen;
Thirdly, hereby christ intends, to lay a ground of Comfort to his Disciples in their persecution, by a plain and full declaration of their happiness that suffer for righteousness sake, in that they have sure title to the Kingdom of heaven;
ord, av np1 vvz, pc-acp vvi dt n1 pp-f n1 p-acp po31 n2 p-acp po32 n1, p-acp dt j cc j n1 pp-f po32 n1 cst vvb p-acp n1 n1, p-acp cst pns32 vhb j n1 p-acp dt n1 pp-f n1;
(12) verse (DIV2)
97
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954
out of which estate no sound comfort can be had. And this same must we lay vp in store, against the time to come:
out of which estate no found Comfort can be had. And this same must we lay up in store, against the time to come:
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(12) verse (DIV2)
97
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955
for we liue now in peace by Gods mercie, but we know not how long it will continue;
for we live now in peace by God's mercy, but we know not how long it will continue;
c-acp pns12 vvb av p-acp n1 p-acp npg1 n1, cc-acp pns12 vvb xx c-crq av-j pn31 vmb vvi;
(12) verse (DIV2)
97
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956
we haue beene threatened, and dangerously assaulted by our enemies many a time, beside the rodde of God shaken with his owne hand against vs;
we have been threatened, and dangerously assaulted by our enemies many a time, beside the rod of God shaken with his own hand against us;
pns12 vhb vbn vvn, cc av-j vvn p-acp po12 n2 d dt n1, p-acp dt n1 pp-f np1 vvn p-acp po31 d n1 p-acp pno12;
(12) verse (DIV2)
97
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957
and wee may not thinke our peace will last alwaies, but seeing our sinnes increase, we may be sure our ioy and peace will one day bee turned into sorrow:
and we may not think our peace will last always, but seeing our Sins increase, we may be sure our joy and peace will one day be turned into sorrow:
cc pns12 vmb xx vvi po12 n1 vmb vvi av, cc-acp vvg po12 n2 vvi, pns12 vmb vbi j po12 n1 cc n1 vmb crd n1 vbb vvn p-acp n1:
(12) verse (DIV2)
97
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958
and therefore it will be good to haue this Rule engrauen in our hearts, that they are blessed which suffer for righteousnesse sake.
and Therefore it will be good to have this Rule engraved in our hearts, that they Are blessed which suffer for righteousness sake.
cc av pn31 vmb vbi j pc-acp vhi d n1 vvn p-acp po12 n2, cst pns32 vbr vvn r-crq vvb p-acp n1 n1.
(12) verse (DIV2)
97
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959
If therefore tribulation come for the defence of the Gospel, we must haue recourse to this promise of blessednesse,
If Therefore tribulation come for the defence of the Gospel, we must have recourse to this promise of blessedness,
cs av n1 vvb p-acp dt n1 pp-f dt n1, pns12 vmb vhi n1 p-acp d n1 pp-f n1,
(12) verse (DIV2)
97
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960
and that will be our comfort.
and that will be our Comfort.
cc cst vmb vbi po12 n1.
(12) verse (DIV2)
97
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961
More particularly: In the words of this Rule, Blessed are they, &c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church; More particularly: In the words of this Rule, Blessed Are they, etc. christ would let us see that deadly hatred which the world bears unto God's Church;
av-dc av-jn: p-acp dt n2 pp-f d n1, vvn vbr pns32, av np1 vmd vvi pno12 vvi d j n1 r-crq dt n1 vvz p-acp npg1 n1;
(12) verse (DIV2)
98
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962
for so much the word (persecute) importeth: The reasons of this hatred may be these;
for so much the word (persecute) imports: The Reasons of this hatred may be these;
c-acp av av-d dt n1 (vvi) vvz: dt n2 pp-f d n1 vmb vbi d;
(12) verse (DIV2)
98
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963
First, the Church of God in the ministerie of the Gospel, seekes the ruine of the diuels kingdome, who is the Prince of the world;
First, the Church of God in the Ministry of the Gospel, seeks the ruin of the Devils Kingdom, who is the Prince of the world;
ord, dt n1 pp-f np1 p-acp dt n1 pp-f dt n1, vvz dt n1 pp-f dt ng1 n1, r-crq vbz dt n1 pp-f dt n1;
(12) verse (DIV2)
98
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964
the diuell therefore rageth, and inflames the hearts of his instruments, with malice against Gods Church, that they may persecute and quite destroy it, if it were possible.
the Devil Therefore rages, and inflames the hearts of his Instruments, with malice against God's Church, that they may persecute and quite destroy it, if it were possible.
dt n1 av vvz, cc vvz dt n2 pp-f po31 n2, p-acp n1 p-acp npg1 n1, cst pns32 vmb vvi cc av vvi pn31, cs pn31 vbdr j.
(12) verse (DIV2)
98
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965
Secondly, Gods Church is a peculiar people seuered from the world in profession, doctrine, and conuersation,
Secondly, God's Church is a peculiar people severed from the world in profession, Doctrine, and Conversation,
ord, npg1 n1 vbz dt j n1 vvn p-acp dt n1 p-acp n1, n1, cc n1,
(12) verse (DIV2)
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966
and therefore the world hates them, Ioh. 15. 19. And this very point may serue to stay our hearts,
and Therefore the world hates them, John 15. 19. And this very point may serve to stay our hearts,
cc av dt n1 vvz pno32, np1 crd crd cc d j n1 vmb vvi pc-acp vvi po12 n2,
(12) verse (DIV2)
98
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967
when we shall bee persecuted for the profession and embracing of the Gospel of Christ; for the world doth hate Gods Church, and will doe to the end:
when we shall be persecuted for the profession and embracing of the Gospel of christ; for the world does hate God's Church, and will do to the end:
c-crq pns12 vmb vbi vvn p-acp dt n1 cc vvg pp-f dt n1 pp-f np1; p-acp dt n1 vdz vvi npg1 n1, cc vmb vdi p-acp dt n1:
(12) verse (DIV2)
98
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968
there must be enmitie betweene the seed of the serpent, and the seede of the woman:
there must be enmity between the seed of the serpent, and the seed of the woman:
pc-acp vmb vbi n1 p-acp dt n1 pp-f dt n1, cc dt n1 pp-f dt n1:
(12) verse (DIV2)
98
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969
as then he that was borne of the flesh, persecuted him that was borne after the spirit, so is it now. Gal. 4. 29.as then he that was born of the Flesh, persecuted him that was born After the Spirit, so is it now. Gal. 4. 29.
c-acp cs pns31 cst vbds vvn pp-f dt n1, vvn pno31 cst vbds vvn p-acp dt n1, av vbz pn31 av. np1 crd crd
(12) verse (DIV2)
98
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970
Secondly obserue, that this hatred of the world, is not onely against the members of Gods Church,
Secondly observe, that this hatred of the world, is not only against the members of God's Church,
ord vvb, cst d n1 pp-f dt n1, vbz xx av-j p-acp dt n2 pp-f npg1 n1,
(12) verse (DIV2)
99
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971
but euen against Christs holy religion;
but even against Christ holy Religion;
cc-acp av-j p-acp npg1 j n1;
(12) verse (DIV2)
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so Christ saith, for my sake: or, for my Religions sake. This is to be marked,
so christ Says, for my sake: or, for my Religions sake. This is to be marked,
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as a most excellent argument to perswade our consciences, that the Gospel of Christ which we professe, is the true and blessed doctrine of God,
as a most excellent argument to persuade our Consciences, that the Gospel of christ which we profess, is the true and blessed Doctrine of God,
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because the wicked world doth alwaies hate it; yea, it hateth vs also for the Gospels sake:
Because the wicked world does always hate it; yea, it hates us also for the Gospels sake:
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now if it were a doctrine of men, it would fit their natures well, and they would loue it,
now if it were a Doctrine of men, it would fit their nature's well, and they would love it,
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for the world doth loue his owne. Ioh. 15. 19. Thirdly, if they be blessed that suffer persecution;
for the world does love his own. John 15. 19. Thirdly, if they be blessed that suffer persecution;
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then how may any man lawfully flie in persecution? Answer. A man may flie in persecution with good conscience, these two things obserued:
then how may any man lawfully fly in persecution? Answer. A man may fly in persecution with good conscience, these two things observed:
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first, that he be not hindred by his particular calling:
First, that he be not hindered by his particular calling:
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secondly, that he hath libertie offered by Gods prouidence to escape the hands of his enemies.
secondly, that he hath liberty offered by God's providence to escape the hands of his enemies.
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The intent of this verse, is not to forbid flight, but to comfort such as are in persecution, and cannot escape;
The intent of this verse, is not to forbid flight, but to Comfort such as Are in persecution, and cannot escape;
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for the word signifieth such persecution, as is by pursuite and oppression, which cannot be auoided.
for the word signifies such persecution, as is by pursuit and oppression, which cannot be avoided.
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Lastly, seeing they are blessed that suffer for righteousnes sake, Whether are they alwaies cursed that suffer deseruedly for an euill cause,
Lastly, seeing they Are blessed that suffer for righteousness sake, Whither Are they always cursed that suffer deservedly for an evil cause,
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for the contrarie reason is in contraries? Ans. They are alwaies accursed, saue in one case;
for the contrary reason is in contraries? Ans. They Are always accursed, save in one case;
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to wit, vnlesse they repent for their vnrighteousnes, for which they are afflicted; but by true repentance they become blessed.
to wit, unless they Repent for their unrighteousness, for which they Are afflicted; but by true Repentance they become blessed.
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The thiefe vpon the crosse had liued in theft, and was therfore attached, condemned, and crucified,
The thief upon the cross had lived in theft, and was Therefore attached, condemned, and Crucified,
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and so he suffered for vnrighteousnesse; but yet hee was saued, because hee repented, and beleeued in Christ.
and so he suffered for unrighteousness; but yet he was saved, Because he repented, and believed in christ.
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It is added, for righteousnesse sake: In this clause we are taught a speciall lesson; namely, that when God shall lay vpon vs any affliction or persecution;
It is added, for righteousness sake: In this clause we Are taught a special Lesson; namely, that when God shall lay upon us any affliction or persecution;
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as imprisonment, banishment, losse of goods, or of life it selfe; we must alwaies looke that the cause be good, and then suffer willingly.
as imprisonment, banishment, loss of goods, or of life it self; we must always look that the cause be good, and then suffer willingly.
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This is a necessarie Rule, for we must suffer affliction either publikely or priuately, if we will liue godly in Christ Iesus.
This is a necessary Rule, for we must suffer affliction either publicly or privately, if we will live godly in christ Iesus.
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Now it is not the punishment, but the cause that makes a Martyr:
Now it is not the punishment, but the cause that makes a Martyr:
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and to this purpose Peter saith, Let none of you suffer as a Murtherer, a Thiefe, or a busie-body;
and to this purpose Peter Says, Let none of you suffer as a Murderer, a Thief, or a busybody;
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but if any man suffer as a Christian, let him not be ashamed, but glorifie God in this behalfe: but if any man suffer as a Christian, let him not be ashamed, but Glorify God in this behalf:
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and therefore we must be sure the cause be good; yea this we must looke vnto in our particular priuate crosses.
and Therefore we must be sure the cause be good; yea this we must look unto in our particular private Crosses.
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Verse 11. Blessed are ye when men reuile you, and persecute you, &c. In handling the former verse, we shewed the meaning of these words,
Verse 11. Blessed Are you when men revile you, and persecute you, etc. In handling the former verse, we showed the meaning of these words,
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& how they serue to expoūd the former Rule.
& how they serve to expound the former Rule.
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The point here to be obserued is this, That to reuile and slaunder, yea (as Luke saith) to hate a man for a good cause, especially for religion, is persecution:
The point Here to be observed is this, That to revile and slander, yea (as Lycia Says) to hate a man for a good cause, especially for Religion, is persecution:
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which shewes how fearefull the common sinne of the age is, whereby men reuile their brethren, with base and odious tearmes,
which shows how fearful the Common sin of the age is, whereby men revile their brothers, with base and odious terms,
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because they shewe some care to please God, and to adorne their profession by a godly life.
Because they show Some care to please God, and to adorn their profession by a godly life.
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But thou art a persecutor whosoeuer thou art that vsest this, and therefore repent and leaue it,
But thou art a persecutor whosoever thou art that usest this, and Therefore Repent and leave it,
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for it is a preparation to a greater sinne in this kinde, and most odious in Gods sight,
for it is a preparation to a greater sin in this kind, and most odious in God's sighed,
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as the punishment hereof declares, Gen. 21. 9, 10. with Gal. 4. 29, 30. S. Luke addes a second word, And when they separate you, whereby is meant excōmunicatiō out of the Temple and Synagogue;
as the punishment hereof declares, Gen. 21. 9, 10. with Gal. 4. 29, 30. S. Lycia adds a second word, And when they separate you, whereby is meant excommunication out of the Temple and Synagogue;
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a punishment which Christ foretold should befall his disciples. This censure was put in execution in their Synagogues;
a punishment which christ foretold should befall his Disciples. This censure was put in execution in their Synagogues;
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for besides the administration of ciuill Iustice, Ecclesiasticall matters were there handled. Now marke what Christ saith, Though excommunication bee mine owne ordinance;
for beside the administration of civil justice, Ecclesiastical matters were there handled. Now mark what christ Says, Though excommunication be mine own Ordinance;
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yet blessed are you when men excommunicate you out of the Temple and Synagogues, for my names sake:
yet blessed Are you when men excommunicate you out of the Temple and Synagogues, for my names sake:
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where hee maketh excommunication a kinde of persecution, when it is denounced against men for righteousnesse sake.
where he makes excommunication a kind of persecution, when it is denounced against men for righteousness sake.
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Here then we may learne, what to thinke of the Popes Bulls, whereby he excommunicates Kings and Queenes,
Here then we may Learn, what to think of the Popes Bulls, whereby he excommunicates Kings and Queens,
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and particular Churches, for denying subiection to his chaire: namely, that they are the diuels instruments, where with Gods children are persecuted;
and particular Churches, for denying subjection to his chair: namely, that they Are the Devils Instruments, where with God's children Are persecuted;
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and that all such as are thus excommunicated, for defending the truth of the Gospel, are blessed:
and that all such as Are thus excommunicated, for defending the truth of the Gospel, Are blessed:
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for excommunication is not the instrument of a curse to them that suffer it for good cause.
for excommunication is not the Instrument of a curse to them that suffer it for good cause.
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This point I haue handled heretofore, & therfore I will here onely shewe how the Papists abuse this text, to prooué the merits of mans workes of grace;
This point I have handled heretofore, & Therefore I will Here only show how the Papists abuse this text, to prooué the merits of men works of grace;
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Secondly, hence we learne, that excommunication abused against Gods word, is no powerfull censure, though in it selfe, beeing vsed according to Gods ordinance, it be a most terrible thunderbolt, excluding a man in part, from the Church,
Secondly, hence we Learn, that excommunication abused against God's word, is no powerful censure, though in it self, being used according to God's Ordinance, it be a most terrible thunderbolt, excluding a man in part, from the Church,
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and from the kingdome of heauen:
and from the Kingdom of heaven:
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and therfore all Churches must see, that this censure be not abused, for the abusers of it incurre the danger of the curse,
and Therefore all Churches must see, that this censure be not abused, for the Abusers of it incur the danger of the curse,
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and not they against whom it is vniustly pronounced.
and not they against whom it is unjustly pronounced.
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Vers. 12. Reioyce and be glad, for great is your reward in heauen: for so persecuted they the Prophets which were before you.
Vers. 12. Rejoice and be glad, for great is your reward in heaven: for so persecuted they the prophets which were before you.
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Here Christ drawes a conclusion from the former Rule;
Here christ draws a conclusion from the former Rule;
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for hauing said in generall, that they which suffer for righteousnesse sake are blessed, v. 10. and applied it in particular to his Disciples, ver. 11. hereupon hee infers, that they must reioyce in affliction,
for having said in general, that they which suffer for righteousness sake Are blessed, v. 10. and applied it in particular to his Disciples, ver. 11. hereupon he infers, that they must rejoice in affliction,
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euen then, or as ( Luke saith) in that day: yea, they must be glad; which word signifieth exceeding ioy, such as we vse to expresse by outward signes in the body; as skipping and dauncing;
even then, or as (Lycia Says) in that day: yea, they must be glad; which word signifies exceeding joy, such as we use to express by outward Signs in the body; as skipping and dancing;
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such as Dauid vsed to testifie his ioy, for the returne of the Arke of God to his citie.
such as David used to testify his joy, for the return of the Ark of God to his City.
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This is a most worthy conclusion, often vrged and commended vnto vs in Scripture, Iam. 1. 2. Brethren, count it exceeding great ioy,
This is a most worthy conclusion, often urged and commended unto us in Scripture, Iam. 1. 2. Brothers, count it exceeding great joy,
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when yee fall into diuers temptations. Rom. 5. 3. We reioyce in tribulation, knowing that tribulation bringeth forth patience: when ye fallen into diverse temptations. Rom. 5. 3. We rejoice in tribulation, knowing that tribulation brings forth patience:
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and Act. 5. 41. The Disciples reioyced, that they were counted worthy to suffer rebuke for the name of Christ.
and Act. 5. 41. The Disciples rejoiced, that they were counted worthy to suffer rebuke for the name of christ.
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Here we learne then, that Gods church and people, that suffer in a good cause must reioyce and be glad:
Here we Learn then, that God's Church and people, that suffer in a good cause must rejoice and be glad:
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This must be remembred, for we •aue bene many times in great danger of our enemies for the Gospels •ake;
This must be remembered, for we •aue be many times in great danger of our enemies for the Gospels •ake;
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and it may please God to leaue vs in their hands, for our manifold sinnes, and great abuse of his heauenly blessings;
and it may please God to leave us in their hands, for our manifold Sins, and great abuse of his heavenly blessings;
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which if he doe, what must be our behauiour? must we be swallowed vp with sorrow and griefe? no,
which if he do, what must be our behaviour? must we be swallowed up with sorrow and grief? no,
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but humbling our selues for our sinnes, we must remember for what we doe suffer, and reioyce and be glad in that behalfe;
but humbling our selves for our Sins, we must Remember for what we do suffer, and rejoice and be glad in that behalf;
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for though our outward man perish ▪ yet the inner man shall bee reuiued.
for though our outward man perish ▪ yet the inner man shall be revived.
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Now because it is a hard thing to reioyce in grieuous afflictions, therefore Christ doth giue two reasons to mooue them hereunto;
Now Because it is a hard thing to rejoice in grievous afflictions, Therefore christ does give two Reasons to move them hereunto;
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first, from the Recompense of reward after this life, in these words, for great is your reward in heauen.
First, from the Recompense of reward After this life, in these words, for great is your reward in heaven.
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for hence they reason thus, Where there is a reward, there is merit: But in heauen there is a reward for mans works of grace;
for hence they reason thus, Where there is a reward, there is merit: But in heaven there is a reward for men works of grace;
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and therefore in this life, there is merit by them. To this, it is answered diuers waies:and Therefore in this life, there is merit by them. To this, it is answered diverse ways:
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I will touch the heads of the principall. First, the word reward must not bee vnderstood properly, but figuratiuely;
I will touch the Heads of the principal. First, the word reward must not be understood properly, but figuratively;
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for Christs speech is borrowed from labourers, who after they haue done their worke, doe receiue their wages, which is the reward thereof:
for Christ speech is borrowed from labourers, who After they have done their work, do receive their wages, which is the reward thereof:
p-acp npg1 n1 vbz vvn p-acp n2, r-crq c-acp pns32 vhb vdn po32 n1, vdb vvi po32 n2, r-crq vbz dt n1 av:
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euen so, after Christs disciples and seruants haue suffered afflictions for the name of Christ, at the end of this life they shall receiue life euerlasting.
even so, After Christ Disciples and Servants have suffered afflictions for the name of christ, At the end of this life they shall receive life everlasting.
av av, p-acp npg1 n2 cc n2 vhb vvn n2 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f d n1 pns32 vmb vvi n1 j.
(13) verse (DIV2)
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Secondly, when wee read of wages and reward in Scripture, wee must not dreame of any thing due by right of debt and merit,
Secondly, when we read of wages and reward in Scripture, we must not dream of any thing due by right of debt and merit,
ord, c-crq pns12 vvb pp-f n2 cc n1 p-acp n1, pns12 vmb xx vvi pp-f d n1 j-jn p-acp n-jn pp-f n1 cc n1,
(13) verse (DIV2)
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but conceiue thereby, that which is giuen by promise, and of meere mercie;
but conceive thereby, that which is given by promise, and of mere mercy;
cc-acp vvb av, cst r-crq vbz vvn p-acp n1, cc pp-f j n1;
(13) verse (DIV2)
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like as when an earthly Father promiseth to his sonne, to giue him this or that thing, if hee will learne;
like as when an earthly Father promises to his son, to give him this or that thing, if he will Learn;
av-j c-acp c-crq dt j n1 vvz p-acp po31 n1, pc-acp vvi pno31 d cc d n1, cs pns31 vmb vvi;
(13) verse (DIV2)
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now the Fathers gift is not merited by the childe, but is freely giuen, the more to incite the childe to learne his booke.
now the Father's gift is not merited by the child, but is freely given, the more to incite the child to Learn his book.
av dt ng1 n1 vbz xx vvn p-acp dt n1, cc-acp vbz av-j vvn, dt dc pc-acp vvi dt n1 pc-acp vvi po31 n1.
(13) verse (DIV2)
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Thirdly, if we vnderstand reward properly, then we must referre it, not to our sufferings, but to the sufferings of Christ:
Thirdly, if we understand reward properly, then we must refer it, not to our sufferings, but to the sufferings of christ:
ord, cs pns12 vvb n1 av-j, av pns12 vmb vvi pn31, xx p-acp po12 n2, cc-acp p-acp dt n2 pp-f np1:
(13) verse (DIV2)
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for there is no proportion betweene our sufferings, and life eternall:
for there is no proportion between our sufferings, and life Eternal:
c-acp pc-acp vbz dx n1 p-acp po12 n2, cc n1 j:
(13) verse (DIV2)
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the afflictions of this present life, are not worthy of the glory which shall be shewed vnto vs, Rom. 8. 18. The second reason is taken from the example of the auncient Prophets;the afflictions of this present life, Are not worthy of the glory which shall be showed unto us, Rom. 8. 18. The second reason is taken from the Exampl of the ancient prophets;
dt n2 pp-f d j n1, vbr xx j pp-f dt n1 r-crq vmb vbi vvn p-acp pno12, np1 crd crd dt ord n1 vbz vvn p-acp dt n1 pp-f dt j-jn n2;
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for so persecuted they the Prophets which were before you. In this Reason, Christ intendeth two things;for so persecuted they the prophets which were before you. In this Reason, christ intends two things;
p-acp av vvn pno32 dt n2 r-crq vbdr p-acp pn22. p-acp d n1, np1 vvz crd n2;
(13) verse (DIV2)
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First, to teach his Disciples and vs, that persecu•ion for good causes, is no newe or strange thing:
First, to teach his Disciples and us, that persecu•ion for good Causes, is no new or strange thing:
ord, pc-acp vvi po31 n2 cc pno12, cst n1 p-acp j n2, vbz dx j cc j n1:
(13) verse (DIV2)
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Secondly, to comfort his Disciples and seruants in their sufferings;
Secondly, to Comfort his Disciples and Servants in their sufferings;
ord, pc-acp vvi po31 n2 cc n2 p-acp po32 n2;
(13) verse (DIV2)
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for that thereby, they should bee made comformable to the ancient worthy Prophets, who were of old renowned among men,
for that thereby, they should be made conformable to the ancient worthy prophets, who were of old renowned among men,
c-acp cst av, pns32 vmd vbi vvn j p-acp dt j j n2, r-crq vbdr pp-f j j-vvn p-acp n2,
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and are now glori fied of God in heauen. Hereto wee must compare the words of Luke ' spoken to the same purpose:
and Are now glori fied of God in heaven. Hereto we must compare the words of Lycia ' spoken to the same purpose:
cc vbr av fw-la j pp-f np1 p-acp n1. av pns12 vmb vvi dt n2 pp-f av pn31 vvn p-acp dt d n1:
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for after this manner did the Fathers to the Prophets. for After this manner did the Father's to the prophets.
p-acp p-acp d n1 vdd dt n2 p-acp dt n2.
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By Fathers, we must needs meane the auncient people of the Iewes, for here hee speaketh to his Disciples and others that were Iewes by nation.
By Father's, we must needs mean the ancient people of the Iewes, for Here he speaks to his Disciples and Others that were Iewes by Nation.
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(13) verse (DIV2)
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Now hence obserue a strange point;
Now hence observe a strange point;
av av vvi dt j n1;
(13) verse (DIV2)
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to wit, that the auncient Prophets, who were most worthy men of God, were persecuted in their time, not so much by forrainers and enemies to religion,
to wit, that the ancient prophets, who were most worthy men of God, were persecuted in their time, not so much by foreigners and enemies to Religion,
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This may seeme strange, that men liuing in Gods Church, should growe to this height of impietie, to become persecutors of Gods Saints:
This may seem strange, that men living in God's Church, should grow to this height of impiety, to become persecutors of God's Saints:
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(13) verse (DIV2)
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but Saint Stephen giueth the reason hereof;
but Saint Stephen gives the reason hereof;
cc-acp n1 np1 vvz dt n1 av;
(13) verse (DIV2)
109
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namely, their hard hearts, whereby they resisted the holy Ghost in the ministerie of the word;
namely, their hard hearts, whereby they resisted the holy Ghost in the Ministry of the word;
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(13) verse (DIV2)
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for which God left them to themselues, so as they ran headlong to this height of impiety, to persecute Gods deerest seruants.
for which God left them to themselves, so as they ran headlong to this height of impiety, to persecute God's dearest Servants.
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The like we may see in these our daies;
The like we may see in these our days;
dt av-j pns12 vmb vvi p-acp d po12 n2;
(13) verse (DIV2)
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some that haue beene professors, after long hearing, breake forth into open Atheisme, calling this into question, whether there be a God:
Some that have been professors, After long hearing, break forth into open Atheism, calling this into question, whither there be a God:
d cst vhb vbn n2, c-acp av-j vvg, vvb av p-acp j n1, vvg d p-acp n1, cs pc-acp vbi dt np1:
(13) verse (DIV2)
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and among others, there is also to be seene as vile crueltie and oppression in their particular dealings,
and among Others, there is also to be seen as vile cruelty and oppression in their particular dealings,
cc p-acp n2-jn, pc-acp vbz av pc-acp vbi vvn p-acp j n1 cc n1 p-acp po32 j n2-vvg,
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and as abhominable filthinesse, as is to be found among the heathen, or Idolaters: all which, and many other enormous sinnes proceed from this;
and as abominable filthiness, as is to be found among the heathen, or Idolaters: all which, and many other enormous Sins proceed from this;
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(13) verse (DIV2)
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1061
that though men professe religion, yet they denie subiection to the Gospel preached, so as it is not in them a Word of power:
that though men profess Religion, yet they deny subjection to the Gospel preached, so as it is not in them a Word of power:
cst cs n2 vvb n1, av pns32 vvb n1 p-acp dt n1 vvd, av c-acp pn31 vbz xx p-acp pno32 dt n1 pp-f n1:
(13) verse (DIV2)
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1062
for which cause, God in his iustice giues them vp to hardnes of heart, to commit sinne without remorse.
for which cause, God in his Justice gives them up to hardness of heart, to commit sin without remorse.
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(13) verse (DIV2)
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1063
And therefore if wee would escape the fearefull iudgement of a reprobate sense, let vs labour with feare & trembling, to become obedient to the word which we heare;
And Therefore if we would escape the fearful judgement of a Reprobate sense, let us labour with Fear & trembling, to become obedient to the word which we hear;
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(13) verse (DIV2)
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1064
for if we doe not glorifie God in the meanes wherein he offers grace and mercie, God will bee sure to glorifie himselfe in our deserued confusion.
for if we do not Glorify God in the means wherein he offers grace and mercy, God will be sure to Glorify himself in our deserved confusion.
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(13) verse (DIV2)
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Vers. 13. Ye are the salt of the earth: but if the salt haue lost his sauour, &c.
Vers. 13. You Are the salt of the earth: but if the salt have lost his savour, etc.
np1 crd pn22 vbr dt n1 pp-f dt n1: cc-acp cs dt n1 vhb vvn po31 n1, av
(14) verse (DIV2)
109
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1066
In this verse and the rest, to the 16. Christ propoundeth the second branch of his sermon, touching the office of the Apostles,
In this verse and the rest, to the 16. christ propoundeth the second branch of his sermon, touching the office of the Apostles,
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(14) verse (DIV2)
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and in them, of all Ministers;
and in them, of all Ministers;
cc p-acp pno32, pp-f d n2;
(14) verse (DIV2)
110
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wherein, his intent is to mooue them to diligence in preaching the will of God to all people.
wherein, his intent is to move them to diligence in preaching the will of God to all people.
c-crq, po31 n1 vbz pc-acp vvi pno32 p-acp n1 p-acp vvg dt n1 pp-f np1 p-acp d n1.
(14) verse (DIV2)
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1069
The Coherence of this part with the former standeth thus: Christ had shewed before in diuers precepts, that many are blessed, whervpon some might aske,
The Coherence of this part with the former Stands thus: christ had showed before in diverse Precepts, that many Are blessed, whereupon Some might ask,
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(14) verse (DIV2)
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how they should attaine to this happines, and to those graces of the Spirit, which make them fit for that estate? Christ here answers, that the preaching of the Gospel is the principall meanes to worke in their hearts those graces, to which true happines is promised.
how they should attain to this happiness, and to those graces of the Spirit, which make them fit for that estate? christ Here answers, that the preaching of the Gospel is the principal means to work in their hearts those graces, to which true happiness is promised.
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1071
And because it is an excellent priuiledge to bring men to this estate, therfore he exciteth his disciples to diligence in this Ministerie by two Reasons, drawne from the properties of this worke, & propounded in two similitudes:
And Because it is an excellent privilege to bring men to this estate, Therefore he Exciteth his Disciples to diligence in this Ministry by two Reasons, drawn from the properties of this work, & propounded in two Similitudes:
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(14) verse (DIV2)
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& amplified in the words following, to the ende of the verse. The second is drawne from light, ver. 14. 15. For the first:
& amplified in the words following, to the end of the verse. The second is drawn from Light, ver. 14. 15. For the First:
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(14) verse (DIV2)
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yee are the salt of the earth: ye Are the salt of the earth:
pn22 vbr dt n1 pp-f dt n1:
(14) verse (DIV2)
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yee, that is, you whom I haue called to be Apostles, and set apart for the worke of the Ministry, are salt; not properly, but by resemblance;ye, that is, you whom I have called to be Apostles, and Set apart for the work of the Ministry, Are salt; not properly, but by resemblance;
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yet not in regard of their persons, but of their ministerie;
yet not in regard of their Persons, but of their Ministry;
av xx p-acp n1 pp-f po32 n2, cc-acp pp-f po32 n1;
(14) verse (DIV2)
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1077
because hereby they were to season men for God, and to make them sauourie both in heart and life:
Because hereby they were to season men for God, and to make them savoury both in heart and life:
c-acp av pns32 vbdr p-acp n1 n2 p-acp np1, cc pc-acp vvi pno32 j av-d p-acp n1 cc n1:
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Of the earth; not of Iudea only, but of the whole world, as may appeare by their commission, Math. 28. 19. Goe therefore and teach all Nations. Of the earth; not of Iudea only, but of the Whole world, as may appear by their commission, Math. 28. 19. Go Therefore and teach all nations.
pp-f dt n1; xx pp-f np1 av-j, cc-acp pp-f dt j-jn n1, c-acp vmb vvi p-acp po32 n1, np1 crd crd vvb av cc vvi d n2.
(14) verse (DIV2)
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From this description, both Ministers, and people, may learne their dutie.
From this description, both Ministers, and people, may Learn their duty.
p-acp d n1, d n2, cc n1, vmb vvi po32 n1.
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First for Ministers: by this title of salt heare giuen vnto them, Christ would teach them,First for Ministers: by this title of salt hear given unto them, christ would teach them,
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(14) verse (DIV2)
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1081
first, how they ought to dispence the word of God, both Lawe and Gospell;
First, how they ought to dispense the word of God, both Law and Gospel;
ord, c-crq pns32 vmd pc-acp vvi dt n1 pp-f np1, d n1 cc n1;
(14) verse (DIV2)
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namely, so as they labour therein to expresse the properties of salt, whereto Christ alludeth in his Title:
namely, so as they labour therein to express the properties of salt, whereto christ alludeth in his Title:
av, av c-acp pns32 vvb av pc-acp vvi dt n2 pp-f n1, c-crq np1 vvz p-acp po31 n1:
(14) verse (DIV2)
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1083
Now the properties of salt, applied to rawe flesh, or fresh wounds, are principally three; First, it will bite and fret, being of nature hot and drie:
Now the properties of salt, applied to raw Flesh, or fresh wounds, Are principally three; First, it will bite and fret, being of nature hight and dry:
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1084
Secondly, it makes meats sauourie vnto our taste: Thirdly, it preserueth meates from putrifaction, by drawing out of them superfluous moistnesse.
Secondly, it makes Meats savoury unto our taste: Thirdly, it Preserveth Meats from putrefaction, by drawing out of them superfluous moistness.
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(14) verse (DIV2)
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1085
The Apostles therefore and other Ministers being salt, must not onely in generall deliuer the word of God vnto the people;
The Apostles Therefore and other Ministers being salt, must not only in general deliver the word of God unto the people;
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(14) verse (DIV2)
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but withall applie the same particularly vnto mens hearts & consciences, as salt is applied vnto meat: And that for three endes;
but withal apply the same particularly unto men's hearts & Consciences, as salt is applied unto meat: And that for three ends;
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(14) verse (DIV2)
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1087
first the Law must be applied, to rippe vp mens hearts, to make them see their sinns;
First the Law must be applied, to rip up men's hearts, to make them see their Sins;
ord dt n1 vmb vbi vvn, pc-acp vvi p-acp ng2 n2, pc-acp vvi pno32 vvi po32 n2;
(14) verse (DIV2)
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1088
it must fret and bite them by the curse thereof, to cause them to renounce themselues,
it must fret and bite them by the curse thereof, to cause them to renounce themselves,
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(14) verse (DIV2)
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1089
and to crie with the Iewes, Men and brethren what shall we doe? Secondly, the Gospel must be preached, that men feeling their corruption,
and to cry with the Iewes, Men and brothers what shall we do? Secondly, the Gospel must be preached, that men feeling their corruption,
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(14) verse (DIV2)
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1090
like rottennes in their soules, may by the blessing of the spirit be thereby seasoned with grace,
like rottenness in their Souls, may by the blessing of the Spirit be thereby seasoned with grace,
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1091
and so reconciled vnto God, and made sauourie in his sight.
and so reconciled unto God, and made savoury in his sighed.
cc av vvn p-acp np1, cc vvd j p-acp po31 n1.
(14) verse (DIV2)
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1092
This is the end of the Ministrie, 2. Cor. 5. 20. We are Embassadours for Christ,
This is the end of the Ministry, 2. Cor. 5. 20. We Are ambassadors for christ,
d vbz dt n1 pp-f dt n1, crd np1 crd crd pns12 vbr n2 p-acp np1,
(14) verse (DIV2)
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1093
as though God did beseech you through vs, we pray you in Christs steed, that you be reconciled vnto God. as though God did beseech you through us, we pray you in Christ steed, that you be reconciled unto God.
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1112
therefore they are to goe on with chearefulnes, endeauouring more and more to season their hearers herewith.
Therefore they Are to go on with chearefulnes, endeavouring more and more to season their hearers herewith.
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1094
Thirdly, both the Law and the Gospel must bee continually dispensed, that thereby sinne and corruption may be daiely mortified and consumed both in heart and life;
Thirdly, both the Law and the Gospel must be continually dispensed, that thereby sin and corruption may be daily mortified and consumed both in heart and life;
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(14) verse (DIV2)
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euen as superfluous humours are dried vp by salt; And this is the right dispensing of Gods word:
even as superfluous humours Are dried up by salt; And this is the right dispensing of God's word:
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1096
for euery discourse vpon a text of Scripture is not preaching, but he that so expoundeth and applyeth the word, that his ministerie may be salt vnto his hearers, he it is that preacheth the word indeede.
for every discourse upon a text of Scripture is not preaching, but he that so expoundeth and Applieth the word, that his Ministry may be salt unto his hearers, he it is that Preacheth the word indeed.
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Secondly, Christ calling his Disciples salt, teacheth them and all ministers, that they themselues ought first to be seasoned by the word:
Secondly, christ calling his Disciples salt, Teaches them and all Ministers, that they themselves ought First to be seasoned by the word:
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for how can they fitly season others by applying this salt vnto their consciences, who neuer felt the biting of it vpon their owne? He that is vnseasoned himselfe may speake Gods word, which God may blesse to the good of others:
for how can they fitly season Others by applying this salt unto their Consciences, who never felt the biting of it upon their own? He that is unseasoned himself may speak God's word, which God may bless to the good of Others:
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but yet in respect of himselfe, it is a riddle which can not be vnderstood. Thirdly, this Title giueth good direction to euery Minister for his manner of preaching:
but yet in respect of himself, it is a riddle which can not be understood. Thirdly, this Title gives good direction to every Minister for his manner of preaching:
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for if the word of God alone be that sauory salt, wherewith mans heart is seasoned for the Lord,
for if the word of God alone be that savoury salt, wherewith men heart is seasoned for the Lord,
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then it ought to be dispensed purely and sincerely, without the mixture of humane inuentions.
then it ought to be dispensed purely and sincerely, without the mixture of humane Inventions.
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This was Pauls care, my word & my preaching (saith he) stood not in the entising speach of mans wisedome,
This was Paul's care, my word & my preaching (Says he) stood not in the enticing speech of men Wisdom,
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but in plaine evidence of the spirit and of power, that your faith should not be in the wisedome of men,
but in plain evidence of the Spirit and of power, that your faith should not be in the Wisdom of men,
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but in the power of God. Experience teacheth vs that salt by mixture with other things looseth of his sauour:but in the power of God. Experience Teaches us that salt by mixture with other things loses of his savour:
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and so is it with the word:
and so is it with the word:
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In deede there is a place for Arts and tongues, and humane learning with euery dispenser of the word, wherein he may vse them with great commendation, to witte, in his priuate preparation:
In deed there is a place for Arts and tongues, and humane learning with every dispenser of the word, wherein he may use them with great commendation, to wit, in his private preparation:
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but not in the publique dispensation whereby he seasoneth mens hearts vnto God;
but not in the public Dispensation whereby he seasoneth men's hearts unto God;
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that the word of God alone must doe, for to it alone belongs the promise of the spirit.
that the word of God alone must do, for to it alone belongs the promise of the Spirit.
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Isay. 59. 21. And therefore he must vse great discretion in this ministerie, and labour so to speake that the spirit may take delight to accompanie the same.Saiah 59. 21. And Therefore he must use great discretion in this Ministry, and labour so to speak that the Spirit may take delight to accompany the same.
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Fourthly, this Titile teacheth all Gods Ministers by patience to possesse their soules, when the wicked doe fret and fume against them for their ministerie,
Fourthly, this Title Teaches all God's Ministers by patience to possess their Souls, when the wicked do fret and fume against them for their Ministry,
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for this is a testimonie that their ministrcie is salt, and bites their corrupt consciences as it ought to doe:
for this is a testimony that their ministrcie is salt, and bites their corrupt Consciences as it ought to do:
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Secondly, the people of God that heare his word, may learne good instruction from this Title:Secondly, the people of God that hear his word, may Learn good instruction from this Title:
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for els what needed this salt? This therefore must mooue vs to lay aside all pride of heart, whereby we thinke highly of our selues:
for Else what needed this salt? This Therefore must move us to lay aside all pride of heart, whereby we think highly of our selves:
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yea, we must become base and lowly in our owne eies, in regard of the vnsauourie tast of our naturall corruption, else we shall neuer feele the seasoning vertue of Gods holy Ministerie.
yea, we must become base and lowly in our own eyes, in regard of the unsavoury taste of our natural corruption, Else we shall never feel the seasoning virtue of God's holy Ministry.
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Secondly, euery one must hereby learne to suffer the word of reproofe, whereby his heart and conscience may be ripped vp,
Secondly, every one must hereby Learn to suffer the word of reproof, whereby his heart and conscience may be ripped up,
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and his sores of sinne discouered:
and his sores of sin discovered:
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when we haue a cut or a wound in our flesh, we can be content to put salt vpon it, to drie vp the noysome humours, that otherwise would corrupt;
when we have a Cut or a wound in our Flesh, we can be content to put salt upon it, to dry up the noisome humours, that otherwise would corrupt;
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now can we endure the smart of salt for the health of our bodies, and shall we not much more suffer the word of God to rip vp our sinnes,
now can we endure the smart of salt for the health of our bodies, and shall we not much more suffer the word of God to rip up our Sins,
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and to mortifie the same, for the saluation of our soules?
and to mortify the same, for the salvation of our Souls?
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Thirdly, euery one must giue all diligence to bee seasoned throughout, with this heauenly salt, that the thoughts of his heart, the words of his mouth,
Thirdly, every one must give all diligence to be seasoned throughout, with this heavenly salt, that the thoughts of his heart, the words of his Mouth,
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and the actions of his life, may be all sauourie and acceptable vnto God in Christ;
and the actions of his life, may be all savoury and acceptable unto God in christ;
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yea, in his conuersation with men, hee must labour to shewe the power of this seasoning:
yea, in his Conversation with men, he must labour to show the power of this seasoning:
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Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt:
Coloss. 4. 6. Let your speech be gracious always and powdered with salt:
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that is, seasoned by the word, that it may sauour of grace, to those that heare vs. If we liue vnder the Ministerie of the word,
that is, seasoned by the word, that it may savour of grace, to those that hear us If we live under the Ministry of the word,
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and be not seasoned therewith, our case is dangerous;
and be not seasoned therewith, our case is dangerous;
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for therein it is of the nature of salt, which causeth barrennesse, where it seasoneth not:
for therein it is of the nature of salt, which Causes Barrenness, where it seasoneth not:
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as we may see in the practise of Abimelech, who sowed salt in Shechem, to make the groūd barren, and the place despised.
as we may see in the practice of Abimelech, who sowed salt in Shechem, to make the ground barren, and the place despised.
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But if the salt haue lost his sauour, wherewith shall it be salted: But if the salt have lost his savour, wherewith shall it be salted:
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it is thenceforth good for nothing, but to bee cast out, and troden vnder the foote of men. it is thenceforth good for nothing, but to be cast out, and trodden under the foot of men.
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Here Christ amplifieth the former reason, whereby hee mooued his Apostles to sidelitie and diligence in their Ministerie, by the danger of the contrarie infidelitie, which is as vnsauourie salt, incurable and vnprofitable,
Here christ amplifieth the former reason, whereby he moved his Apostles to Fidis and diligence in their Ministry, by the danger of the contrary infidelity, which is as unsavoury salt, incurable and unprofitable,
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and so subiect to a fearefull curse;
and so Subject to a fearful curse;
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and therefore (saith Christ) you had neede to bee faithfull in seasoning the world by your Ministerie.
and Therefore (Says christ) you had need to be faithful in seasoning the world by your Ministry.
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In this amplification we may obserue foure points: First, the ordinarie sinne that doth accompanie the calling of the Ministerie.
In this amplification we may observe foure points: First, the ordinary sin that does accompany the calling of the Ministry.
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Secondly, the danger of this sin. Thirdly, the vnprofitablenes of such a Ministerie. Fourthly, the iudgement of God due vnto it.
Secondly, the danger of this since. Thirdly, the unprofitableness of such a Ministry. Fourthly, the judgement of God due unto it.
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I. Point. As other callings haue their seuerall faults, so hath the calling of a Minister, noted in these words;I. Point. As other callings have their several Faults, so hath the calling of a Minister, noted in these words;
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If the salt haue lost his sauour, &c. Salt is said to become vnsauourie, when it looseth that vertue and acrimonie which it hath in seasoning that flesh on which it is cast.If the salt have lost his savour, etc. Salt is said to become unsavoury, when it loses that virtue and acrimony which it hath in seasoning that Flesh on which it is cast.
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Now Ministers are as vnsauourie salt, when they become vnprofitable in their Ministerie, and either doe not,
Now Ministers Are as unsavoury salt, when they become unprofitable in their Ministry, and either do not,
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or cannot dispense Gods word, for the seasoning of mens soules, that they may be acceptable to God,
or cannot dispense God's word, for the seasoning of men's Souls, that they may be acceptable to God,
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and reconciled vnto him in Christ. In this calling, there bee especially foure kinds of vnsauourie salt;
and reconciled unto him in christ. In this calling, there be especially foure Kinds of unsavoury salt;
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First, the blind watch-men that haue no knowledge; and dumb dogges that cannot barke: that is, such as either cannot, or if they can, will not dispense Gods word,
First, the blind watchmen that have no knowledge; and dumb Dogs that cannot bark: that is, such as either cannot, or if they can, will not dispense God's word,
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for the saluation of mens soules.
for the salvation of men's Souls.
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Secondly, Hereticall Teachers, who preach false and damnable doctrine, such as doth not season, but poison and destroie the soule:
Secondly, Heretical Teachers, who preach false and damnable Doctrine, such as does not season, but poison and destroy the soul:
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such were the false Prophets among the Iewes, who enticed to Idolatrie:
such were the false prophets among the Iewes, who enticed to Idolatry:
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Deut. 30. 1, 2. and the false Apostles, and Heretiks in the Primitiue Church, whose words did fret as a canker,
Deuteronomy 30. 1, 2. and the false Apostles, and Heretics in the Primitive Church, whose words did fret as a canker,
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and destroyed the faith of many. and destroyed the faith of many.
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And such are the Romish teachers at this day, and the Iesuits and Seminaries among vs, who though they be qualified with many good gifts of learning,
And such Are the Romish Teachers At this day, and the Iesuits and Seminaries among us, who though they be qualified with many good Gifts of learning,
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yet by mingling the word of God with their owne inuentions, and humane traditions, they rase the foundation, they become vnsauourie salt, and hereticall Teachers.
yet by mingling the word of God with their own Inventions, and humane traditions, they raze the Foundation, they become unsavoury salt, and heretical Teachers.
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And here by the way, who cannot but wonder, that students in Diuinitie, should so much affect the Postils and Comments of Friers and Popish writers,
And Here by the Way, who cannot but wonder, that Students in Divinity, should so much affect the Postils and Comments of Friars and Popish writers,
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as they doe? doubtlesse it argueth that the word of God hath not seasoned their hearts;
as they do? doubtless it argue that the word of God hath not seasoned their hearts;
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for where such vnsauourie salt hath relish, the wholesome doctrine of Gods word hath neuer seasoned.
for where such unsavoury salt hath relish, the wholesome Doctrine of God's word hath never seasoned.
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Thirdly, they are vnsauourie salt, who teach true doctrine, but yet misapplie the same.
Thirdly, they Are unsavoury salt, who teach true Doctrine, but yet misapply the same.
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Many such were in the Church of the Iewes in the daies of Ieremie and Ezekiel, who much complaine, of sowing pillowes vnder the elbowes of the wicked, by preaching peace vnto them,
Many such were in the Church of the Iewes in the days of Ieremie and Ezekielem, who much complain, of sowing pillows under the elbows of the wicked, by preaching peace unto them,
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when they should haue called to repentance by the discouerie of their sinnes, and the denunciation of Gods iudgements:
when they should have called to Repentance by the discovery of their Sins, and the denunciation of God's Judgments:
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as also, for making sad the hearts of those, whom God hath not made sadde: And such are those at this day, who haue sinooth tongues, in respect of sinne,
as also, for making sad the hearts of those, whom God hath not made sad: And such Are those At this day, who have sinooth tongues, in respect of sin,
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and yet are full of bitter inuectiues against the better sort.
and yet Are full of bitter invectives against the better sort.
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By this meanes the word of God looseth his acrimonie and sharpnesse, whereby the wicked should be awaked out of their slumber of securitie,
By this means the word of God loses his acrimony and sharpness, whereby the wicked should be awaked out of their slumber of security,
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and the godly further seasoned, and made more acceptable vnto God.
and the godly further seasoned, and made more acceptable unto God.
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Fourthly, they are vnsauourie salt, who though they teach the truth, and generally applie it well, doe yet lead vngodly and scandalous liues:
Fourthly, they Are unsavoury salt, who though they teach the truth, and generally apply it well, do yet led ungodly and scandalous lives:
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for an offensiue and vnsauourie conuersation in the Teacher, doth hinder the seasoning vertue of the word of his Ministerie in the hearts of the people;
for an offensive and unsavoury Conversation in the Teacher, does hinder the seasoning virtue of the word of his Ministry in the hearts of the people;
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and his doctrine cannot so much edifie, as his course of life destroyeth, because naturall men regard not so much what is said, as what is done.
and his Doctrine cannot so much edify, as his course of life Destroyeth, Because natural men regard not so much what is said, as what is done.
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This beeing so, all Gods Ministers, and those also that destinate themselues to this calling, must haue speciall care,
This being so, all God's Ministers, and those also that destinate themselves to this calling, must have special care,
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so to bee qualified for this worke, and so to preach the word of God, that it may be sauourie in the hearts and consciences of them that heare it.
so to be qualified for this work, and so to preach the word of God, that it may be savoury in the hearts and Consciences of them that hear it.
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This is a matter of great importance, as well in respect of the Minister, as of the people;
This is a matter of great importance, as well in respect of the Minister, as of the people;
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and thus shall it appeare, that they are not onely no vnsauourie salt, but euen such as doe season others.
and thus shall it appear, that they Are not only no unsavoury salt, but even such as do season Others.
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II. Point. The danger of this sinne, in beeing vnsauourie salt (that is vnfaithfull in the Ministerie) is very great, noted in these words;II Point. The danger of this sin, in being unsavoury salt (that is unfaithful in the Ministry) is very great, noted in these words;
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wherewith shall it be salted? Some referre this salting to the earth, as if Christ had said, wherewith shall the earth be salted? but it doth more truely belong to the salt it selfe,wherewith shall it be salted? some refer this salting to the earth, as if christ had said, wherewith shall the earth be salted? but it does more truly belong to the salt it self,
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as Mark. 9. 5. Salt is good, but if the salt be vnsauourie, wherewith shall it, that is, the salt it selfe, be seasoned? Againe, the interrogation wherewith, imports a vehement deniall;
as Mark. 9. 5. Salt is good, but if the salt be unsavoury, wherewith shall it, that is, the salt it self, be seasoned? Again, the interrogation wherewith, imports a vehement denial;
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as if Christ should say, If salt once loose his naturall propertie of saltnesse, it can neuer be recouered:
as if christ should say, If salt once lose his natural property of saltness, it can never be recovered:
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now vnfaithfull and vnprofitable Ministers, are vnsauourie salt; and therefore their danger is exceeding great.
now unfaithful and unprofitable Ministers, Are unsavoury salt; and Therefore their danger is exceeding great.
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And yet the comparison must not so be vrged, as thereby to prooue the state of Ministers to be incurable, if they once become vnfaithful:
And yet the comparison must not so be urged, as thereby to prove the state of Ministers to be incurable, if they once become unfaithful:
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but Christs meaning is, to shewe that vnprofitable Ministers are very hardly, or seldome euer made sauourie againe;
but Christ meaning is, to show that unprofitable Ministers Are very hardly, or seldom ever made savoury again;
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at least, if formerly they haue beene faithfull, & after haue fallen from it. That this is the true meaning, may thus appeare;
At least, if formerly they have been faithful, & After have fallen from it. That this is the true meaning, may thus appear;
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for notes of negation in Scripture, doe not alwaies import an absolute deniall, but sometime they are put to expresse great difficultie,
for notes of negation in Scripture, do not always import an absolute denial, but sometime they Are put to express great difficulty,
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and to shewe things that seldome come to passe, Matth. 23. 33. O generation of vipers, how should you escape the damnation of hell? that is, very hardly:
and to show things that seldom come to pass, Matthew 23. 33. Oh generation of vipers, how should you escape the damnation of hell? that is, very hardly:
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And so where it is said, that Dauid did not decline from the way of the Lord, saue in the matter of Vriah:
And so where it is said, that David did not decline from the Way of the Lord, save in the matter of Uriah:
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that is, very seldome: for he sinned grieuously in numbring the people: so Matth. 13. 57. A Prophet is not without honour (that is, very seldome) saue in his owne countrie;
that is, very seldom: for he sinned grievously in numbering the people: so Matthew 13. 57. A Prophet is not without honour (that is, very seldom) save in his own country;
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for sometime he may be dishonoured else-where: and sometime also, haue honour in his owne countrie:
for sometime he may be dishonoured elsewhere: and sometime also, have honour in his own country:
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So in this place, this resemblance of incurablenesse in vnfaithfull Ministers, must bee vnderstood, of great hardnesse and difficultie;
So in this place, this resemblance of incurableness in unfaithful Ministers, must be understood, of great hardness and difficulty;
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not of an impossibilitie, as experience also teacheth:
not of an impossibility, as experience also Teaches:
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for king Salomon was a Prophet of God, who by his adulteries and idolatrie, became wonderfull vnsauourie,
for King Solomon was a Prophet of God, who by his adulteries and idolatry, became wonderful unsavoury,
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and yet no doubt, he afterward recouered, and became sauourie againe by true repentance, whereupon he penned the booke of Ecclesiastes:
and yet no doubt, he afterwards recovered, and became savoury again by true Repentance, whereupon he penned the book of Ecclesiastes:
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so Peter by his deniall of Christ, became vnsauoury; but yet by Gods mercie, vpon his repentance, he was seasoned againe.
so Peter by his denial of christ, became unsavoury; but yet by God's mercy, upon his Repentance, he was seasoned again.
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This then is the danger, that Ministers declining from fidelitie, doe seldom or hardly recouer: the reason is;
This then is the danger, that Ministers declining from Fidis, do seldom or hardly recover: the reason is;
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First, because they want teachers to instruct them, as they instruct the people:
First, Because they want Teachers to instruct them, as they instruct the people:
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Secondly, the word in them is vnsauourie which should season them, and so there is no other meanes to recouer them ordinarily.
Secondly, the word in them is unsavoury which should season them, and so there is no other means to recover them ordinarily.
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Goe through all ages, and obserue the examples of false prophets in the olde Testament, of false Apostles in the newe,
Go through all ages, and observe the Examples of false Prophets in the old Testament, of false Apostles in the new,
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and of Arch heretickes in the primitiue Church; and hardly shall you find any that repented:
and of Arch Heretics in the primitive Church; and hardly shall you find any that repented:
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yea, marke such Ministers as in our age incline to poperie, and for the most part they become irreuocable.
yea, mark such Ministers as in our age incline to popery, and for the most part they become irrevocable.
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Hereby then euery Minister is taught to learne and practise Pauls lessons to Timothie, To take heed vnto himselfe,
Hereby then every Minister is taught to Learn and practise Paul's Lessons to Timothy, To take heed unto himself,
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and vnto learning, continuing therin, fighting a good sight, hauing faith and a good conscience. and unto learning, Continuing therein, fighting a good sighed, having faith and a good conscience.
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These things Paul doth notably vrge in that Epistle, giuing good direction to attaine therevnto: 1. Tim. 4. 13. 14. 16. and 6. 11, 12. III. Point. The vnprofitablenes of vnfaithfull Ministers, expressed in these words;
These things Paul does notably urge in that Epistle, giving good direction to attain thereunto: 1. Tim. 4. 13. 14. 16. and 6. 11, 12. III. Point. The unprofitableness of unfaithful Ministers, expressed in these words;
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It is thenceforth good for nothing: It is thenceforth good for nothing:
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that is, as vnsauourie salt, becoming vnfit to season meate, is good for nothing; (for cast it on the ground, it makes it barren;
that is, as unsavoury salt, becoming unfit to season meat, is good for nothing; (for cast it on the ground, it makes it barren;
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nay, cast it on the dung-hill, and it hurts that also, which otherwise serues for good vse:) so it is with Ministers that become vnfaithfull, they are of all other most noysome both to the Church and commonwealth;
nay, cast it on the dunghill, and it hurts that also, which otherwise serves for good use:) so it is with Ministers that become unfaithful, they Are of all other most noisome both to the Church and commonwealth;
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for Gods curse is vpon them, and they are good for no societie.
for God's curse is upon them, and they Are good for no society.
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This might be declared by many examples, of such as hauing fallen to Poperie, from our Ministerie, haue after prooued not only deadly enemies to our Church,
This might be declared by many Examples, of such as having fallen to Popery, from our Ministry, have After proved not only deadly enemies to our Church,
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and to the truth, but the rankest Rebels & Traitors vnto our Prince and State, of all others.
and to the truth, but the rankest Rebels & Traitors unto our Prince and State, of all Others.
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Question. Whether may such Ministers as become vnsauourie salt, by making Apostacie from the truth (as if a protestant Minister become a Masse-preist) be restored againe into the Ministerie of Gods Church, vpon their repentance? Answer. Some be of minde, that they may not be receiued at all into the Ministerie, after such apostacie:Question. Whither may such Ministers as become unsavoury salt, by making Apostasy from the truth (as if a protestant Minister become a Mass priest) be restored again into the Ministry of God's Church, upon their Repentance? Answer. some be of mind, that they may not be received At all into the Ministry, After such apostasy:
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but I finde nothing in the Scripture, which should hinder their restitution, if their conuersion vnto God,
but I find nothing in the Scripture, which should hinder their restitution, if their conversion unto God,
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and to his truth, may appeare to be true and vnfained.
and to his truth, may appear to be true and unfeigned.
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It is alleadged, that the Priests vnder the Law, falling to Idolatrie, were for euer debarred from the Priests office? Answer. That was for special cause;
It is alleged, that the Priests under the Law, falling to Idolatry, were for ever debarred from the Priests office? Answer. That was for special cause;
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for the Priests were types of Christ, and their outward holinesse shadowed out the perfect integritie and holines of our Saiuour Christ;
for the Priests were types of christ, and their outward holiness shadowed out the perfect integrity and holiness of our Saviour christ;
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for which cause their was none chosen to the Priests office, who had any blemish in his body.
for which cause their was none chosen to the Priests office, who had any blemish in his body.
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Now by such opē Idolatrie, they disabled thēselues frō being figures of Christ, & therfore were reiected.
Now by such open Idolatry, they disabled themselves from being figures of christ, & Therefore were rejected.
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Again, we find that inferiour officers were not debarred frō their office in the Sanctuarie, though they committed idolatrie, as the Priests did.
Again, we find that inferior Officers were not debarred from their office in the Sanctuary, though they committed idolatry, as the Priests did.
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It is said againe, that a Minister must be vnblameable; but a Masse-priest cannot be vnblameable.
It is said again, that a Minister must be unblameable; but a Mass priest cannot be unblameable.
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Answ. Without true repentance none is vnblameable; but by true repentance, euen a Masse-priest may becom vnblameable.Answer Without true Repentance none is unblameable; but by true Repentance, even a Mass priest may become unblameable.
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But such as fall away, become vnsauourie salt, which cannot be made sauourie againe? Ans. By the power of God it may;
But such as fallen away, become unsavoury salt, which cannot be made savoury again? Ans. By the power of God it may;
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and so may an vnfaithfull Minister through Gods mercie be renued by repentance, and become profitable in the Church.
and so may an unfaithful Minister through God's mercy be renewed by Repentance, and become profitable in the Church.
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IV. Point. The curse and punishment of vnsauourie salt: It is cast out, and troden vnder foote of men: IV. Point. The curse and punishment of unsavoury salt: It is cast out, and trodden under foot of men:
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Thirdly, the ende of good workes, in regard of our brethren, is principally this;
Thirdly, the end of good works, in regard of our brothers, is principally this;
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whereby Christ signifieth, that vnfaithfull and vnprofitable Ministers, shall be condemned both of God and man:
whereby christ signifies, that unfaithful and unprofitable Ministers, shall be condemned both of God and man:
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Hos. 4. 6. Because thou hast despised knowledge, therefore also will I despise thee.
Hos. 4. 6. Because thou hast despised knowledge, Therefore also will I despise thee.
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Mal. 2. 9. Therefore haue I made you to be despised and vile, before all the people;
Malachi 2. 9. Therefore have I made you to be despised and vile, before all the people;
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because ye kept not my way, but haue beene partiall in the Lawe. See the signe of the Lords contempt, in his fearefull iudgements vpon them;Because you kept not my Way, but have been partial in the Law. See the Signen of the lords contempt, in his fearful Judgments upon them;
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as on Nadab and Abihu, Leuit. 10. 1, 2. Hophni and Phinehas, 1. Sam. 2. 34. And though they may escape his hand in this life,
as on Nadab and Abihu, Levites 10. 1, 2. Hophni and Phinehas, 1. Sam. 2. 34. And though they may escape his hand in this life,
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yet will Christ at his comming, cut them off, and giue them their portion with Hypocrites, where is nothing but weeping and gnashing of teeth.
yet will christ At his coming, Cut them off, and give them their portion with Hypocrites, where is nothing but weeping and gnashing of teeth.
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The consideration whereof, must mooue all Ministers to beware of vnfaithfulnesse in their calling, lest the curse of vnsauourie salt light vpon them.
The consideration whereof, must move all Ministers to beware of unfaithfulness in their calling, lest the curse of unsavoury salt Light upon them.
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The Carpenters who builded Noahs Arke, were themselues drowned in the flood; because neither Noahs preaching, nor their owne working did mooue them to repentance:
The Carpenters who built Noahs Ark, were themselves drowned in the flood; Because neither Noahs preaching, nor their own working did move them to Repentance:
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And the like iudgement will befall vnfaithfull Ministers;
And the like judgement will befall unfaithful Ministers;
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though they haue the name of such as should season others, yet because of their vnfaithfulnesse, they become vnsauourie;
though they have the name of such as should season Others, yet Because of their unfaithfulness, they become unsavoury;
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God himselfe at length will cast them out, and tread them vnder foote.
God himself At length will cast them out, and tread them under foot.
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If this were laid to heart, as it ought to be, it would driue many from their idlenesse, vanitie,
If this were laid to heart, as it ought to be, it would driven many from their idleness, vanity,
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and couetousnes, whereby they become vnsauourie vnto God.
and covetousness, whereby they become unsavoury unto God.
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Verse 14. Yee are the light of the world: a Citie that is set on a hill cannot be hidde.
Verse 14. Ye Are the Light of the world: a city that is Set on a hill cannot be hid.
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15. Neither doe men light a candle, and put it vnder a bushell, but on a candlesticke;
15. Neither do men Light a candle, and put it under a bushel, but on a candlestick;
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and it giueth light to all that are in the house. 16. Let your light so shine before men, &c. Here Christ laieth down the second reason, to induce his disciples, & in them all Ministers, to preach the word of God faithfully; as if he should say;
and it gives Light to all that Are in the house. 16. Let your Light so shine before men, etc. Here christ Layeth down the second reason, to induce his Disciples, & in them all Ministers, to preach the word of God faithfully; as if he should say;
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By calling you are the light of the world, and your condition is such, that all your sayings and doings are open to the eies of men:
By calling you Are the Light of the world, and your condition is such, that all your sayings and doings Are open to the eyes of men:
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therefore bee carefull that yee glorifie God therein. The first part of this reason, is in these words;
Therefore be careful that ye Glorify God therein. The First part of this reason, is in these words;
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yee are the light of the world: the second is expressed by two comparisons, in the wordes following;ye Are the Light of the world: the second is expressed by two comparisons, in the words following;
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A citie that is set on a hill, &c. the conclusion in the sixeteenth verse. For the first part:A City that is Set on a hill, etc. the conclusion in the sixeteenth verse. For the First part:
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ye are the light of the world. you Are the Light of the world.
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If Ministers be lights, why saith the Scripture, that Iohn Baptist was not the light of the world? Ioh. 1. 8. Answ. There be two kindes of lights, Originall, and Deriued:
If Ministers be lights, why Says the Scripture, that John Baptist was not the Light of the world? John 1. 8. Answer There be two Kinds of lights, Original, and Derived:
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Originall is that, which is the cause of all light; and so Christ alone is the light of the world: Original is that, which is the cause of all Light; and so christ alone is the Light of the world:
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and in this sense doth the Scripture denie Iohn Baptist to be that light. Deriued light, is that which shineth forth,
and in this sense does the Scripture deny John Baptist to be that Light. Derived Light, is that which shines forth,
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but yet is receiued from another; and so Iohn Baptist was a burning and a shining lampe:
but yet is received from Another; and so John Baptist was a burning and a shining lamp:
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so were the Apostles lights, for God that caused the light to shine out of darkenesse, shined into their hearts, to inable them to giue the light of knowledge in the face of Iesus Christ.
so were the Apostles lights, for God that caused the Light to shine out of darkness, shined into their hearts, to inable them to give the Light of knowledge in the face of Iesus christ.
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And so must these words be vnderstood, that whereas the world naturally sits in darkenes,
And so must these words be understood, that whereas the world naturally sits in darkness,
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and in the shadow of death, the Apostles by the light of their ministerie were to shine vnto them. The vse:
and in the shadow of death, the Apostles by the Light of their Ministry were to shine unto them. The use:
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First, this title of light giuen to Ministers, sheweth the right vse of the Ministerie of the word.
First, this title of Light given to Ministers, shows the right use of the Ministry of the word.
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The whole world lieth in darknesse, that is, in ignorance vnder sinne, and so subiect to damnation by nature;
The Whole world lies in darkness, that is, in ignorance under sin, and so Subject to damnation by nature;
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now God hath ordained the Ministerie of the word to bee a light, whereby this ignorance may bee expelled,
now God hath ordained the Ministry of the word to be a Light, whereby this ignorance may be expelled,
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and they brought to the knowledge of their sinnes, and of the way that leadeth vnto life:
and they brought to the knowledge of their Sins, and of the Way that leads unto life:
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Act. 26. 18. Paul must preach, that both Iewes and Gentiles may come from darkenes vnto light.
Act. 26. 18. Paul must preach, that both Iewes and Gentiles may come from darkness unto Light.
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Secondly, by this Title, Christ sheweth how his word is to be handled;
Secondly, by this Title, christ shows how his word is to be handled;
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namely, so as it may be a light vnto mens minds and consciences, to make them see their sinnes, and their great miserie thereby;
namely, so as it may be a Light unto men's minds and Consciences, to make them see their Sins, and their great misery thereby;
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then, to let them see the remedie from that miserie, which is Iesus Christ:
then, to let them see the remedy from that misery, which is Iesus christ:
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and lastly, to shewe them that straite way of obedience in all good duties to God and man, which God requireth in the life of a Christian.
and lastly, to show them that strait Way of Obedience in all good duties to God and man, which God requires in the life of a Christian.
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Men may make long discourses vpon a text of Scripture;
Men may make long discourses upon a text of Scripture;
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but that onely is true preaching, which giues this light of knowledge to the minde and conscience, which leadeth men to God.
but that only is true preaching, which gives this Light of knowledge to the mind and conscience, which leads men to God.
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Againe, the hearers of the word must be admonished of their duties from this title;
Again, the hearers of the word must be admonished of their duties from this title;
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First, if Ministers be lights in regard of their Ministerie, then euery hearer must so apply his heart vnto the preaching of the word, that it may enlighten his conscience with the knowledge of his sinnes,
First, if Ministers be lights in regard of their Ministry, then every hearer must so apply his heart unto the preaching of the word, that it may enlighten his conscience with the knowledge of his Sins,
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and of his miserie by reason of them;
and of his misery by reason of them;
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as also, with the true knowledge of Christ, and of the will of God, which may guide him in obedience:
as also, with the true knowledge of christ, and of the will of God, which may guide him in Obedience:
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otherwise, this holy ordinance, turneth to his deeper condemnation.
otherwise, this holy Ordinance, turns to his Deeper condemnation.
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Secondly, euery hearer must learne Pauls lesson, Ephes. 5. 8. Yee were once darkenesse, but now ye are light in the Lord, walke as children of the light:
Secondly, every hearer must Learn Paul's Lesson, Ephesians 5. 8. Ye were once darkness, but now you Are Light in the Lord, walk as children of the Light:
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that is, looke what the word teacheth, which is this light, that doe:
that is, look what the word Teaches, which is this Light, that do:
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When the time is darke, wherein we walke, we vse torches and candles, that so we may see the right path;
When the time is dark, wherein we walk, we use Torches and Candles, that so we may see the right path;
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behold, the world is darkenesse, we therefore must labour to haue the word of God to be a light vnto our feete, in all the steps of our callings wherein we liue;
behold, the world is darkness, we Therefore must labour to have the word of God to be a Light unto our feet, in all the steps of our callings wherein we live;
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for hee that walketh in the darke, knoweth not whither hee goeth, Iohn, 12. 35. Lastly, there be many that liue in ignorance, as blind, as though they had neuer heard of Christ;for he that walks in the dark, Knoweth not whither he Goes, John, 12. 35. Lastly, there be many that live in ignorance, as blind, as though they had never herd of christ;
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and though they heare the word preached, yet still they remaine in darkenesse:
and though they hear the word preached, yet still they remain in darkness:
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but they must knowe, that their case is fearefull, for the Ministerie of the word is light: they therefore, hauing the benefit thereof, ought to be children of the light:
but they must know, that their case is fearful, for the Ministry of the word is Light: they Therefore, having the benefit thereof, ought to be children of the Light:
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and because they are not enlightened, vndoubtedly a most fearefull iudgemēt of God is vpon them;
and Because they Are not enlightened, undoubtedly a most fearful judgement of God is upon them;
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for marke what Paul saith, If our Gospel be hid, it is hid to those that perish, in whom, the god of this world hath blinded the eies of their minde:
for mark what Paul Says, If our Gospel be hid, it is hid to those that perish, in whom, the god of this world hath blinded the eyes of their mind:
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and therefore, such persons must labour to knowe and practise the speciall grounds and duties of true religion, that so in conscience they may be truely assured, that the word of God is become their light.
and Therefore, such Persons must labour to know and practise the special grounds and duties of true Religion, that so in conscience they may be truly assured, that the word of God is become their Light.
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The second part of this reason, is this;
The second part of this reason, is this;
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Your condition is such, in regard of your calling, that all your sayings and doings are seene of men: Your condition is such, in regard of your calling, that all your sayings and doings Are seen of men:
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& it is expressed by two similitudes: First, of a citie set on a hill, which cannot be hid:
& it is expressed by two Similitudes: First, of a City Set on a hill, which cannot be hid:
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Secondly, of a candle put on a candlesticke, ver. 15. And thus it dependeth on the former part:
Secondly, of a candle put on a candlestick, ver. 15. And thus it dependeth on the former part:
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Whereas Christ had called his Disciples the light of the world, they might take it for a matter of some outward renowne:
Whereas christ had called his Disciples the Light of the world, they might take it for a matter of Some outward renown:
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Christ therefore tels them, that his intent herein, is not to giue them titles of praise,
christ Therefore tells them, that his intent herein, is not to give them titles of praise,
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but to make them acquainted with their hard condition, in which they were like to bee, by reason of their great and waightie calling;
but to make them acquainted with their hard condition, in which they were like to be, by reason of their great and weighty calling;
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wherein they should become spectacles to all the world:
wherein they should become spectacles to all the world:
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for thus he saith, A Citie that is set on a hill, cannot be hid, but all that passe by may see it:
for thus he Says, A city that is Set on a hill, cannot be hid, but all that pass by may see it:
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and a Candle lighted and set on a candlesticke ▪ giueth light to all that are in the house;
and a Candle lighted and Set on a candlestick ▪ gives Light to all that Are in the house;
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euen so, you mine Apostles, by reason of your publike calling, shall haue all your sayings and doings manifest to the eies of the whole world.
even so, you mine Apostles, by reason of your public calling, shall have all your sayings and doings manifest to the eyes of the Whole world.
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Because both these similitudes serue to expresse the same thing, therefore the points of instruction, which specially concerne Gods ministers, shall bee propounded from the ioynt scope of them both.
Because both these Similitudes serve to express the same thing, Therefore the points of instruction, which specially concern God's Ministers, shall be propounded from the joint scope of them both.
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First, whereas the conditiō of Gods ministers is such, to haue their whole cōuersation open & manifest to the eies of the world;
First, whereas the condition of God's Ministers is such, to have their Whole Conversation open & manifest to the eyes of the world;
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therfore they especially, aboue all others, (though it concerne euery man in his place) must haue care that their liues & conuersatiōs, both for sayings & doings, be holy & blameles:
Therefore they especially, above all Others, (though it concern every man in his place) must have care that their lives & conversations, both for sayings & doings, be holy & blameless:
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for their place is such, that by their well doing, they win many vnto the Lord;
for their place is such, that by their well doing, they win many unto the Lord;
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but by their bad conuersation, they carry many a soule with them to destruction. 2. Hereby they must learne, not to thinke it strange,
but by their bad Conversation, they carry many a soul with them to destruction. 2. Hereby they must Learn, not to think it strange,
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if they lie open to manifold reproaches, and abuses, more then any other sort of men:
if they lie open to manifold Reproaches, and Abuses, more then any other sort of men:
cs pns32 vvb j p-acp j n2, cc n2, av-dc cs d j-jn n1 pp-f n2:
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for they, of all other, lie most open to the world; & if their conuersation bee godly, it is the more distastfull to the world:
for they, of all other, lie most open to the world; & if their Conversation be godly, it is the more distasteful to the world:
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as Cain hated Abel for his good works, 1. Ioh. 3. 12. 3. Hence it appeareth, that men in this calling, cannot without great sinne, hide the gifts and talents which God hath giuen them;
as Cain hated Abel for his good works, 1. John 3. 12. 3. Hence it appears, that men in this calling, cannot without great sin, hide the Gifts and Talents which God hath given them;
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for they are as lighted candles, which must not be put vnder a bushell.
for they Are as lighted Candles, which must not be put under a bushel.
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Sundrie men haue heretofore offended this way, as those in the Primitiue Church, who beeing godly men,
Sundry men have heretofore offended this Way, as those in the Primitive Church, who being godly men,
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and well qualified for the Ministerie, did yet withdraw themselues from publike societies, to liue in solitary places;
and well qualified for the Ministry, did yet withdraw themselves from public societies, to live in solitary places;
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for by their gifts they were excellent lights, and therefore they ought to haue shined forth to others.
for by their Gifts they were excellent lights, and Therefore they ought to have shined forth to Others.
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And at this day, they offend this way, that will not abase themselues in their Ministerie, to speake plainely, to the meancapacitie of the simple:
And At this day, they offend this Way, that will not abase themselves in their Ministry, to speak plainly, to the meancapacitie of the simple:
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yea, they also put the light vnder a bushell, who beeing fit for this Ministerie, doe spend their daies wholly in the Vniuersities,
yea, they also put the Light under a bushel, who being fit for this Ministry, do spend their days wholly in the Universities,
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except it bee that they want a calling into the Church, and haue a lawefull calling for their staie in the Vniuersities:
except it be that they want a calling into the Church, and have a lawful calling for their stay in the Universities:
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and though men haue not such meanes of calling forth, as were to be wished,
and though men have not such means of calling forth, as were to be wished,
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yet they that liue in Schooles of Learning, ought to shew themselues willing to become lights abroad in the Church;
yet they that live in Schools of Learning, ought to show themselves willing to become lights abroad in the Church;
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saying with the Prophet Isaie, when his lippes were touched with a cole from the Altar, Here am I, Lord send me.
saying with the Prophet Saiah, when his lips were touched with a coal from the Altar, Here am I, Lord send me.
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In a word, all persons in this calling, that any way hide their gifts, are here blamed;
In a word, all Persons in this calling, that any Way hide their Gifts, Are Here blamed;
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for they are lights which should not be hidde.
for they Are lights which should not be hid.
c-acp pns32 vbr n2 r-crq vmd xx vbi vvn.
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From these comparisons, wherein Christ sets out the open state of his Apostles to the viewe of the world, the Papists do gather, that the Church of God cannot be hid, and therefore visibilitie must needs be the note of a true Church.
From these comparisons, wherein christ sets out the open state of his Apostles to the view of the world, the Papists do gather, that the Church of God cannot be hid, and Therefore visibility must needs be the note of a true Church.
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But we must knowe, that Gods Church may sometime lie hid, in regard of the word ▪ and the Ministerie thereof;
But we must know, that God's Church may sometime lie hid, in regard of the word ▪ and the Ministry thereof;
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as it did in the daies of Elias, and in the time when Poperie spread it selfe ouer these Westerne parts.
as it did in the days of Elias, and in the time when Popery spread it self over these Western parts.
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Neither doth this place make ought against vs, for Christ here speakes of his Apostles, and of their ministerie properly, which could not be hid;
Neither does this place make ought against us, for christ Here speaks of his Apostles, and of their Ministry properly, which could not be hid;
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and not of euery ordinarie Minister, who are not lights of all the world, as the Apostles were,
and not of every ordinary Minister, who Are not lights of all the world, as the Apostles were,
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but onely in their particular standing. Secondly, the Ministerie is a light, yet not alwaies shining to the whole world;
but only in their particular standing. Secondly, the Ministry is a Light, yet not always shining to the Whole world;
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and therefore it is added in the second similitude, that it giueth light to them that are in the house:
and Therefore it is added in the second similitude, that it gives Light to them that Are in the house:
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that is, in the Church of God.
that is, in the Church of God.
cst vbz, p-acp dt n1 pp-f np1.
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And so in the darkenesse of Poperie, the Ministerie of the Gospel was hidde from the world,
And so in the darkness of Popery, the Ministry of the Gospel was hid from the world,
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and yet it gaue some light to the hidden Church, the house of God, to shew them their calling, and the meanes of saluation.
and yet it gave Some Light to the hidden Church, the house of God, to show them their calling, and the means of salvation.
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Now, as these similitudes concerne the Ministers, so they may well be enlarged to euery Christian in his place:
Now, as these Similitudes concern the Ministers, so they may well be enlarged to every Christian in his place:
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for in this regard the Minister is a patterne to his people, and many times in Scripture others besides the Ministers are called lights, 2. Sam. 21. 17. Dauid is called the light of Israel; not onely for the comfort of his Regiment,
for in this regard the Minister is a pattern to his people, and many times in Scripture Others beside the Ministers Are called lights, 2. Sam. 21. 17. David is called the Light of Israel; not only for the Comfort of his Regiment,
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but also as he was a King, by his vpright life he gaue light to the people, wherof he was gouernour:
but also as he was a King, by his upright life he gave Light to the people, whereof he was governor:
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And so answerably, all Superiours in their places must be lights; the publike magistrate, to the common wealth; the master, to his seruants; parents, to their children;
And so answerably, all Superiors in their places must be lights; the public magistrate, to the Common wealth; the master, to his Servants; Parents, to their children;
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and euery Christian, to his brother:
and every Christian, to his brother:
cc d np1, p-acp po31 n1:
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Philip. 2. 5. Shine as lights in the world, in the middest of a naughtie and crooked nation.
Philip. 2. 5. Shine as lights in the world, in the midst of a naughty and crooked Nation.
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as we must labour to get the knowledge of Gods will into our hearts, so must we cause the power thereof to shine forth in the example of a good life, whereby others may be directed in the darkenesse of this world.
as we must labour to get the knowledge of God's will into our hearts, so must we cause the power thereof to shine forth in the Exampl of a good life, whereby Others may be directed in the darkness of this world.
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But alas, here in the case of many is lamentable, who thorough ignorance and disobedience, be yet in darkenesse;
But alas, Here in the case of many is lamentable, who through ignorance and disobedience, be yet in darkness;
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these must bee taken out of their places, as darke candles, and troden vnder foote, and so cast into eternall darkenesse;
these must be taken out of their places, as dark Candles, and trodden under foot, and so cast into Eternal darkness;
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where they shall flame in woe for euermore.
where they shall flame in woe for evermore.
c-crq pns32 vmb vvi p-acp n1 p-acp av.
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Vers. 16. Let your light so shine before men, that they may see your good workes,
Vers. 16. Let your Light so shine before men, that they may see your good works,
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and glorifie your father which is in heaven. This is the conclusion of this reason;
and Glorify your father which is in heaven. This is the conclusion of this reason;
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where, by shining, is meant ministeriall teaching, whereby they make knowne Gods will vnto his people:
where, by shining, is meant ministerial teaching, whereby they make known God's will unto his people:
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wherewith, he also requireth answerable practise in a godly life:
wherewith, he also requires answerable practice in a godly life:
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as if he should say, Seeing by your calling you are so conspicuous to the world,
as if he should say, Seeing by your calling you Are so conspicuous to the world,
c-acp cs pns31 vmd vvi, vvg p-acp po22 n-vvg pn22 vbr av j p-acp dt n1,
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therefore looke to the euidence of your Ministerie, and to the holinesse of your liues, that so the people may not onely heare your doctrine,
Therefore look to the evidence of your Ministry, and to the holiness of your lives, that so the people may not only hear your Doctrine,
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but also see your good workes, and thereby be mooued to follow the same, and so to glorifie God in heauen.
but also see your good works, and thereby be moved to follow the same, and so to Glorify God in heaven.
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A most worthy conclusion, wherein obserue two points touching the ministerie of the word: First, in what manner Ministers must teach the word:
A most worthy conclusion, wherein observe two points touching the Ministry of the word: First, in what manner Ministers must teach the word:
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Secondly, the ende of all teaching. For the first: Gods word must first be preached, that men may heare it:
Secondly, the end of all teaching. For the First: God's word must First be preached, that men may hear it:
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secondly, therewith must goe an vnblameable conuersation, bringing forth good workes, that men therein may see the will of God.
secondly, therewith must go an unblameable Conversation, bringing forth good works, that men therein may see the will of God.
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Here then are two parts of a ministers office, Doctrine, and good life; and they must goe together in him that is a good Minister.
Here then Are two parts of a Ministers office, Doctrine, and good life; and they must go together in him that is a good Minister.
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Hee that teacheth to write, will first giue rules of writing to his schollers, and then set them copies to followe;
He that Teaches to write, will First give rules of writing to his Scholars, and then Set them copies to follow;
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and so doth euery master in his Art: there is no learning of any thing, vnlesse examples goe with rules.
and so does every master in his Art: there is no learning of any thing, unless Examples go with rules.
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Againe, God will haue men to learne his will two waies; by Hearing, and Seeing:
Again, God will have men to Learn his will two ways; by Hearing, and Seeing:
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the Minister therefore, that is to teach Gods will, must not onely by doctrine instruct the eare,
the Minister Therefore, that is to teach God's will, must not only by Doctrine instruct the ear,
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but by a godly life exemplifie his doctrine vnto the eie: 1. Tim. 4. 12. Be vnto them that beleeue,
but by a godly life exemplify his Doctrine unto the eye: 1. Tim. 4. 12. Be unto them that believe,
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an example in word, and in conuersation. an Exampl in word, and in Conversation.
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namely, Gods glory in mans good. The honour of God, must bee the principall ende of euery good worke:
namely, God's glory in men good. The honour of God, must be the principal end of every good work:
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In regard of this double charge, that lies on euery Minister, the people for their parts, must remember, in all their praiers to •raue of God, that the Ministers may be enabled to teach Gods wil, both in doctrine and life.
In regard of this double charge, that lies on every Minister, the people for their parts, must Remember, in all their Prayers to •raue of God, that the Ministers may be enabled to teach God's will, both in Doctrine and life.
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The Apostle Paul doth sundrie times require the Churches to whom he writ, to pray for him in regard of his Ministerie.
The Apostle Paul does sundry times require the Churches to whom he writ, to pray for him in regard of his Ministry.
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Now if so worthy an Apostle had need to bee praied for, much more hath euery ordinarie Minister in Gods Church.
Now if so worthy an Apostle had need to be prayed for, much more hath every ordinary Minister in God's Church.
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And great reason it should be so, for the diuell stands at Iehoshuahs right hand to resist him:
And great reason it should be so, for the Devil Stands At Jehoshuahs right hand to resist him:
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he hindred Paul from comming to the Thessalonians. he hindered Paul from coming to the Thessalonians.
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Though he maligne euery beleeuer, yet he aimes especially at the Minister, that he may cause him to faile,
Though he malign every believer, yet he aims especially At the Minister, that he may cause him to fail,
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if not in teaching, yet at least, in the exemplifying of his doctrine, by a sincere and godly conuersation.
if not in teaching, yet At least, in the exemplifying of his Doctrine, by a sincere and godly Conversation.
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Now, because Christ requires of euery Minister, besides teaching, the euidence of good workes in a godly life;
Now, Because christ requires of every Minister, beside teaching, the evidence of good works in a godly life;
av, c-acp np1 vvz pp-f d n1, p-acp vvg, dt n1 pp-f j n2 p-acp dt j n1;
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therefore here I will handle this point of good workes: and first shewe what a good worke is:
Therefore Here I will handle this point of good works: and First show what a good work is:
av av pns11 vmb vvi d n1 pp-f j n2: cc ord n1 r-crq dt j n1 vbz:
(16) verse (DIV2)
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secondly, the differences of good workes: and then obserue the necessitie, the dignitie, and vse of good workes.
secondly, the differences of good works: and then observe the necessity, the dignity, and use of good works.
ord, dt n2 pp-f j n2: cc av vvb dt n1, dt n1, cc n1 pp-f j n2.
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I. Point. A good worke, is a worke commanded of God, and done by a man regenerate in faith, for the glorie of God in mans good. I. Point. A good work, is a work commanded of God, and done by a man regenerate in faith, for the glory of God in men good.
pns11. vvb. dt j n1, vbz dt n1 vvd pp-f np1, cc vdn p-acp dt n1 vvn p-acp n1, p-acp dt n1 pp-f np1 p-acp ng1 j.
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First (I say) it is a worke commanded of God, for Gods will is goodnesse it selfe,
First (I say) it is a work commanded of God, for God's will is Goodness it self,
ord (pns11 vvb) pn31 vbz dt n1 vvn pp-f np1, p-acp n2 vmb vbz n1 pn31 n1,
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and the Rule of all goodnesse in the creature;
and the Rule of all Goodness in the creature;
cc dt n1 pp-f d n1 p-acp dt n1;
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and euery good thing is therfore good, because it is answerable to the will of God:
and every good thing is Therefore good, Because it is answerable to the will of God:
cc d j n1 vbz av j, c-acp pn31 vbz j p-acp dt n1 pp-f np1:
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no worke therfore can be good, vnlesse it be appointed, ordained, and commanded of God:
no work Therefore can be good, unless it be appointed, ordained, and commanded of God:
dx n1 av vmb vbi j, cs pn31 vbb vvn, vvn, cc vvd pp-f np1:
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men indeed may inuent and doe many good workes, but they shall haue no goodnesse in them,
men indeed may invent and do many good works, but they shall have no Goodness in them,
n2 av vmb vvi cc vdb d j n2, cc-acp pns32 vmb vhi dx n1 p-acp pno32,
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vnlesse they doe accord with Gods wil. Again, good works must be done in obedience to God: now, vnlesse God appoint them,
unless they do accord with God's will. Again, good works must be done in Obedience to God: now, unless God appoint them,
cs pns32 vdb vvi p-acp npg1 vmb. av, j n2 vmb vbi vdn p-acp n1 p-acp np1: av, cs np1 vvb pno32,
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the doing of them cannot be any obedience to his will.
the doing of them cannot be any Obedience to his will.
cs vdg pp-f pno32 vmbx vbi d n1 p-acp po31 n1.
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Thirdly, will-worship, whereby men thrust vpon God their owne inuentions for his seruice, is euery where condemned:
Thirdly, will-worship, whereby men thrust upon God their own Inventions for his service, is every where condemned:
ord, n1, c-crq n2 vvb p-acp np1 po32 d n2 p-acp po31 n1, vbz d c-crq vvn:
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and of like nature be all those actions, wherein men of themselues doe fasten goodnesse, without the will and appointment of God.
and of like nature be all those actions, wherein men of themselves do fasten Goodness, without the will and appointment of God.
cc pp-f j n1 vbb d d n2, c-crq n2 pp-f px32 vdb vvi n1, p-acp dt n1 cc n1 pp-f np1.
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This point must bee remembred, because the Church of Rome doth teach the contratie; That a man may doe good workes, not required or appointed by God:
This point must be remembered, Because the Church of Rome does teach the contratie; That a man may do good works, not required or appointed by God:
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now Gods honour stands in reuerence, obedience, and thankefulnesse;
now God's honour Stands in Reverence, Obedience, and thankfulness;
av npg1 n1 vvz p-acp n1, n1, cc n1;
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but the former Reasons shew this to be false; and the arguments which they bring for their opinion, are nothing but abuse of Scripture,
but the former Reasons show this to be false; and the Arguments which they bring for their opinion, Are nothing but abuse of Scripture,
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as in these fewe may plamely appeare. First, they say, the Iewes had free-will offerings, which were not commanded in the word,
as in these few may plamely appear. First, they say, the Iewes had freewill offerings, which were not commanded in the word,
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and yet were acceptable vnto God; and so do many now adaies many good workes acceptable to God, though not commanded.
and yet were acceptable unto God; and so do many now adais many good works acceptable to God, though not commanded.
cc av vbdr j p-acp np1; cc av vdb d av av d j n2 j p-acp np1, cs xx vvn.
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Answ. Their free-wil offerings were ordained of God, and therefore were acceptable: they were onely free, in regard in the time of offering them;Answer Their freewill offerings were ordained of God, and Therefore were acceptable: they were only free, in regard in the time of offering them;
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but for the manner how, and the places where they must be offered, both these were appointed of God.
but for the manner how, and the places where they must be offered, both these were appointed of God.
cc-acp p-acp dt n1 c-crq, cc dt n2 c-crq pns32 vmb vbi vvn, d d vbdr vvn pp-f np1.
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Againe, they say, Phinees slewe Zimr• and Cosbie with Gods approbation, though hee was no Magistrate:
Again, they say, Phinehas slew Zimr• and Cosbie with God's approbation, though he was no Magistrate:
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and therefore workes not commanded of God, may be acceptable vnto him.
and Therefore works not commanded of God, may be acceptable unto him.
cc av vvz xx vvn pp-f np1, vmb vbi j p-acp pno31.
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Ans. Though Phinees had not any outward commandement, yet he had that which was answerable thereto;Ans. Though Phinehas had not any outward Commandment, yet he had that which was answerable thereto;
np1 cs np1 vhd xx d j n1, av pns31 vhd d r-crq vbds j av;
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to wit, an extraordinary instinct by the spirit, wherby he was carried to doe that fact;
to wit, an extraordinary instinct by the Spirit, whereby he was carried to do that fact;
p-acp n1, dt j n1 p-acp dt n1, c-crq pns31 vbds vvn pc-acp vdi d n1;
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which was as much, as if God had giuen him an expresse commandement.
which was as much, as if God had given him an express Commandment.
r-crq vbds a-acp av-d, c-acp cs np1 vhd vvn pno31 dt j n1.
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And so we may say of the Ministerie of sundry auncient Prophets, who by extraordinarie instinct were mooued thereunto:
And so we may say of the Ministry of sundry ancient prophets, who by extraordinary instinct were moved thereunto:
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and vpon this ground did Elijah slaie Baals Prophets.
and upon this ground did Elijah slay Baal's prophets.
cc p-acp d n1 vdd np1 vvi npg1 n2.
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Thirdly, Maries fact (say they) in powring a boxe of costly ointment on the head of our Sauiour Christ, was a good worke;
Thirdly, Mary's fact (say they) in Pouring a box of costly ointment on the head of our Saviour christ, was a good work;
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and yet there was no commandment for it in Gods word. Answer. Maries fact was a worke of confession, whereby she testified her saith in Christ,
and yet there was no Commandment for it in God's word. Answer. Mary's fact was a work of Confessi, whereby she testified her Says in christ,
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and so was generally commanded, though not in particular.
and so was generally commanded, though not in particular.
cc av vbds av-j vvn, cs xx p-acp j.
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Againe, she was carried thereto by a speciall instinct of the spirit, for she did it to burie him, (as Christ himselfe testisieth) because his buriall was so speedy after his death, in regard of the approaching of the sabboth, that they could not embalme him,
Again, she was carried thereto by a special instinct of the Spirit, for she did it to bury him, (as christ himself testisieth) Because his burial was so speedy After his death, in regard of the approaching of the Sabbath, that they could not embalm him,
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(16) verse (DIV2)
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as the manner of the Iewes was;
as the manner of the Iewes was;
c-acp dt n1 pp-f dt np2 vbds;
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now euery instinct of Gods spirit in the conscience of the doer, hath the force of a particular commandement.
now every instinct of God's Spirit in the conscience of the doer, hath the force of a particular Commandment.
av d n1 pp-f npg1 n1 p-acp dt n1 pp-f dt n1, vhz dt n1 pp-f dt j n1.
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Fourthly, the spirit of God (say they) mooues euery man to any good worke that is to be done;
Fourthly, the Spirit of God (say they) moves every man to any good work that is to be done;
ord, dt n1 pp-f np1 (vvb pns32) vvz d n1 p-acp d j n1 cst vbz pc-acp vbi vdn;
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and therefore men need not a particular commandement for euery worke;
and Therefore men need not a particular Commandment for every work;
cc av n2 vvb xx dt j n1 p-acp d n1;
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for those that are carried by the spirit, cannot but doe well? Answer. True it is, the spirit mooueth men to good works freely,
for those that Are carried by the Spirit, cannot but doe well? Answer. True it is, the Spirit moveth men to good works freely,
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but yet this motion of the spirit, is in and by the word of God; and at this day, those instincts which are besides the word, are mens owne fancies, or illusions of the diuell.
but yet this motion of the Spirit, is in and by the word of God; and At this day, those instincts which Are beside the word, Are men's own fancies, or illusions of the Devil.
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Many other reasons they alleadge to this purpose, for the Iustifying their vowes of Chastitie, of regular obedience, pilgrimages, trentals, and such like;
Many other Reasons they allege to this purpose, for the Justifying their vows of Chastity, of regular Obedience, Pilgrimages, Trentals, and such like;
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but they are like to these, and notwithstanding them all, the truth is this;
but they Are like to these, and notwithstanding them all, the truth is this;
cc-acp pns32 vbr av-j p-acp d, cc p-acp pno32 d, dt n1 vbz d;
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that for substance, a good worke is such a one, as is ordayned, appointed, & commanded by God.
that for substance, a good work is such a one, as is ordained, appointed, & commanded by God.
cst p-acp n1, dt j n1 vbz d dt pi, c-acp vbz vvn, vvn, cc vvd p-acp np1.
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And here by the way, we may obserue, that they are farre deceiued, who so much commend the times of Poperie for good workes;
And Here by the Way, we may observe, that they Are Far deceived, who so much commend the times of Popery for good works;
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for the truth is, that all their oblations to Images, to Monasteries, and to Churches,
for the truth is, that all their Oblations to Images, to Monasteries, and to Churches,
p-acp dt n1 vbz, cst d po32 n2 p-acp n2, p-acp n2, cc p-acp n2,
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for Masses, Pardons, and such like, were no good workes, but onely in their owne opinion; for God commanded them not:
for Masses, Pardons, and such like, were no good works, but only in their own opinion; for God commanded them not:
c-acp n2, n2, cc d av-j, vbdr dx j n2, cc-acp av-j p-acp po32 d n1; p-acp np1 vvd pno32 xx:
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Now it is the Lords reuealed will, that must giue the goodnes to mans worke: Mich. 6. 8. he hath shewed thee O man, what is good,
Now it is the lords revealed will, that must give the Goodness to men work: Mich. 6. 8. he hath showed thee Oh man, what is good,
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and what the Lord requireth of thee. Next I adde: Done of a regenerate person. and what the Lord requires of thee. Next I add: Done of a regenerate person.
cc q-crq dt n1 vvz pp-f pno21. ord pns11 vvb: vdi pp-f dt j-vvn n1.
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The Author of a good worke, is not euery one in the world, but that man or woman that is a member of Christ, borne a new by the holy Ghost:
The Author of a good work, is not every one in the world, but that man or woman that is a member of christ, born a new by the holy Ghost:
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so Christ here saith, Let your light &c. restraining his speech to the persons of his disciples.
so christ Here Says, Let your Light etc. restraining his speech to the Persons of his Disciples.
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True it is, that among Turkes and Infidels, many a ciuill man will doe workes of mercie, of ciuill iustice,
True it is, that among Turkes and Infidels, many a civil man will do works of mercy, of civil Justice,
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and liberalitie, and will abstaine from outward sinnes, and liue orderly;
and liberality, and will abstain from outward Sins, and live orderly;
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now these, and such like, though in themselues they be good workes, so farre forth as they are required by the law of nature, or commaunded by Gods word;
now these, and such like, though in themselves they be good works, so Far forth as they Are required by the law of nature, or commanded by God's word;
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yet in an infidel, or an vnregenerate person, they are sins:
yet in an infidel, or an unregenerate person, they Are Sins:
av p-acp dt n1, cc dt j n1, pns32 vbr n2:
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for first, they proceed from an heart which is corrupt with originall sinne, and with vnbeleefe (for the heart is the fountaine of all actions) and also they are practised by the members of the bodie, which are weapons of vnrighteousnesse;
for First, they proceed from an heart which is corrupt with original sin, and with unbelief (for the heart is the fountain of all actions) and also they Are practised by the members of the body, which Are weapons of unrighteousness;
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and therefore must needs be like vnto water springing from a corrupt fountaine, and running through a filthy channell.
and Therefore must needs be like unto water springing from a corrupt fountain, and running through a filthy channel.
cc av vmb av vbi j p-acp n1 vvg p-acp dt j n1, cc vvg p-acp dt j n1.
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Secondly, these workes are not done for Gods glorie, and the good of men.
Secondly, these works Are not done for God's glory, and the good of men.
ord, d n2 vbr xx vdn p-acp npg1 n1, cc dt j pp-f n2.
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Thirdly, they are not done in obedience to God, according to the Rule of goodnesse, the will and word of God,
Thirdly, they Are not done in Obedience to God, according to the Rule of Goodness, the will and word of God,
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and therefore cannot be good workes.
and Therefore cannot be good works.
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so that when we doe any good worke, we must doe it in reuerence vnto God, in obedience vnto his commandements,
so that when we do any good work, we must do it in Reverence unto God, in Obedience unto his Commandments,
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And this must teach euery one that would doe good, to labour for regeneration by the holy Ghost, that so his person may be good,
And this must teach every one that would do good, to labour for regeneration by the holy Ghost, that so his person may be good,
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& then shall his workes of obedience be good in Gods sight; for such as the tree is, such will be the fruit:
& then shall his works of Obedience be good in God's sighed; for such as the tree is, such will be the fruit:
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An euill tree cannot bring forth good fruite, nor a good tree euill fruite: an evil tree cannot bring forth good fruit, nor a good tree evil fruit:
dt j-jn n1 vmbx vvi av j n1, ccx dt j n1 j-jn n1:
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Matth. 7. 18. Wee must therefore labour to be engraffed into Christ, for without him, we can doe no good thing;
Matthew 7. 18. we must Therefore labour to be engrafted into christ, for without him, we can do no good thing;
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but beeing pa•takers of his grace, we shall abound with the fruits of rightcousnesse, which are by Iesus Christ,
but being pa•takers of his grace, we shall abound with the fruits of righteousness, which Are by Iesus christ,
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vnto the praise and glorie of God. Phil. 1. 11. Thirdly, I adde; that good workes must be done in faith: unto the praise and glory of God. Philip 1. 11. Thirdly, I add; that good works must be done in faith:
p-acp dt n1 cc n1 pp-f np1. np1 crd crd ord, pns11 vvb; d j n2 vmb vbi vdn p-acp n1:
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for saith is the cause of euery good worke, and without faith it is impossible to do any good worke.
for Says is the cause of every good work, and without faith it is impossible to do any good work.
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Now, in the doing of a good worke, there is a twofold faith required:
Now, in the doing of a good work, there is a twofold faith required:
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First, a generall faith, whereby a man is perswaded that God requires of him, the doing of that worke which he takes in hand:
First, a general faith, whereby a man is persuaded that God requires of him, the doing of that work which he Takes in hand:
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1408
as when a man giueth almes, hee must be perswaded it is Gods will he should giue almes;
as when a man gives alms, he must be persuaded it is God's will he should give alms;
c-acp c-crq dt n1 vvz n2, pns31 vmb vbi vvn pn31 vbz ng1 vmb pns31 vmd vvi n2;
(16) verse (DIV2)
152
Page 61
1409
and so for other good workes: for what soeuer is not of faith, is sinne:
and so for other good works: for what soever is not of faith, is sin:
cc av p-acp j-jn j n2: c-acp r-crq av vbz xx pp-f n1, vbz n1:
(16) verse (DIV2)
152
Page 61
1410
that is, whatsoeuer proceedeth not from this perswasion in the conscience, that it is Gods will that such a thing should be done,
that is, whatsoever Proceedeth not from this persuasion in the conscience, that it is God's will that such a thing should be done,
cst vbz, r-crq vvz xx p-acp d n1 p-acp dt n1, cst pn31 vbz ng1 vmb cst d dt n1 vmd vbi vdn,
(16) verse (DIV2)
152
Page 61
1411
or should not be done, is sinne;
or should not be done, is sin;
cc vmd xx vbi vdn, vbz n1;
(16) verse (DIV2)
152
Page 61
1412
for he that doubteth of the thing he doth, sinneth therein, though the thing done be good in it selfe.
for he that doubteth of the thing he does, Sinneth therein, though the thing done be good in it self.
c-acp pns31 cst vvz pp-f dt n1 pns31 vdz, vvz av, cs dt n1 vdn vbb j p-acp pn31 n1.
(16) verse (DIV2)
152
Page 61
1413
Secondly, herein is required Iustifying faith, whereby a man is perswaded in his conscience, of his owne reconciliation with God in Christ:
Secondly, herein is required Justifying faith, whereby a man is persuaded in his conscience, of his own reconciliation with God in christ:
ord, av vbz vvn vvg n1, c-crq dt n1 vbz vvn p-acp po31 n1, pp-f po31 d n1 p-acp np1 p-acp np1:
(16) verse (DIV2)
152
Page 61
1414
of this it is said, Heb. 11. 6. Without faith it is impossible to please God.
of this it is said, Hebrew 11. 6. Without faith it is impossible to please God.
pp-f d pn31 vbz vvn, np1 crd crd p-acp n1 pn31 vbz j pc-acp vvi np1.
(16) verse (DIV2)
152
Page 61
1415
This Iustifying faith hath a double vse in the causing of a good worke: First, it giues the beginning to a good worke;
This Justifying faith hath a double use in the causing of a good work: First, it gives the beginning to a good work;
d vvg n1 vhz dt j-jn n1 p-acp dt vvg pp-f dt j n1: ord, pn31 vvz dt n1 p-acp dt j n1;
(16) verse (DIV2)
152
Page 61
1416
for by iustifying faith, Christ with his merits is apprehended, and applied to the person of the worker,
for by justifying faith, christ with his merits is apprehended, and applied to the person of the worker,
c-acp p-acp vvg n1, np1 p-acp po31 n2 vbz vvn, cc vvd p-acp dt n1 pp-f dt n1,
(16) verse (DIV2)
152
Page 61
1417
and hee thereby is vnited to Christ, who renueth the minde, will, and affections of the worker, from whence the worke proceedeth;
and he thereby is united to christ, who Reneweth the mind, will, and affections of the worker, from whence the work Proceedeth;
cc pns31 av vbz vvn p-acp np1, r-crq vvz dt n1, n1, cc n2 pp-f dt n1, p-acp c-crq dt n1 vvz;
(16) verse (DIV2)
152
Page 61
1418
and so it is as pure water, comming from a clensed fountaine.
and so it is as pure water, coming from a cleansed fountain.
cc av pn31 vbz a-acp j n1, vvg p-acp dt vvd n1.
(16) verse (DIV2)
152
Page 61
1419
Secondly, faith couereth the wants that be in good workes, (for the best worke done by man in this life, hath it wants:) now faith apprehendeth Christ and his merits,
Secondly, faith Covereth the Wants that be in good works, (for the best work done by man in this life, hath it Wants:) now faith apprehendeth christ and his merits,
ord, n1 vvz dt n2 cst vbb p-acp j n2, (c-acp dt js n1 vdn p-acp n1 p-acp d n1, vhz pn31 vvz:) av n1 vvz np1 cc po31 n2,
(16) verse (DIV2)
152
Page 61
1420
and applieth the same vnto the worker, whereby his person is accepted, and the imperfection of his worke couered in the sight of God;
and Applieth the same unto the worker, whereby his person is accepted, and the imperfection of his work covered in the sighed of God;
cc vvz dt d p-acp dt n1, c-crq po31 n1 vbz vvn, cc dt n1 pp-f po31 n1 vvn p-acp dt n1 pp-f np1;
(16) verse (DIV2)
152
Page 61
1425
and in token of our thankefulnesse vnto him, for his manifold mercies. The good of man must herein also be respected;
and in token of our thankfulness unto him, for his manifold Mercies. The good of man must herein also be respected;
cc p-acp n1 pp-f po12 n1 p-acp pno31, c-acp po31 j n2. dt j pp-f n1 vmb av av vbi vvn;
(16) verse (DIV2)
153
Page 61
1426
the Apostle saith, The Law is fulfilled in one word, thou shalt loue thy neighbour as thy selfe:
the Apostle Says, The Law is fulfilled in one word, thou shalt love thy neighbour as thy self:
dt n1 vvz, dt n1 vbz vvn p-acp crd n1, pns21 vm2 vvi po21 n1 p-acp po21 n1:
(16) verse (DIV2)
153
Page 61
1427
how can this be, seeing to loue the Lord our God is the great commandement of the Law? It must therefore thus be vnderstood:
how can this be, seeing to love the Lord our God is the great Commandment of the Law? It must Therefore thus be understood:
q-crq vmb d vbi, vvg pc-acp vvi dt n1 po12 n1 vbz dt j n1 pp-f dt n1? pn31 vmb av av vbi vvn:
(16) verse (DIV2)
153
Page 62
1428
that the lawe of God must be practised in the loue of our neighbour, and not apart by it selfe.
that the law of God must be practised in the love of our neighbour, and not apart by it self.
cst dt n1 pp-f np1 vmb vbi vvn p-acp dt n1 pp-f po12 n1, cc xx av p-acp pn31 n1.
(16) verse (DIV2)
153
Page 62
1429
Againe, the ende of a mans life, and of all his actions, is to serue God, in seruing of man,
Again, the end of a men life, and of all his actions, is to serve God, in serving of man,
av, dt n1 pp-f dt ng1 n1, cc pp-f d po31 n2, vbz pc-acp vvi np1, p-acp vvg pp-f n1,
(16) verse (DIV2)
153
Page 62
1430
and by seruing of man, to serue God;
and by serving of man, to serve God;
cc p-acp vvg pp-f n1, pc-acp vvi np1;
(16) verse (DIV2)
153
Page 62
1431
as when we pray (which is a good worke) we must not onely respect our selues, but pray for others;
as when we pray (which is a good work) we must not only respect our selves, but pray for Others;
c-acp c-crq pns12 vvb (r-crq vbz dt j n1) pns12 vmb xx av-j vvi po12 n2, cc-acp vvb p-acp n2-jn;
(16) verse (DIV2)
153
Page 62
1432
as for the Church of God, and for our brethren, as well as for our selues: yea, and for our enemies.
as for the Church of God, and for our brothers, as well as for our selves: yea, and for our enemies.
c-acp p-acp dt n1 pp-f np1, cc p-acp po12 n2, c-acp av c-acp p-acp po12 n2: uh, cc p-acp po12 n2.
(16) verse (DIV2)
153
Page 62
1433
So we must heare the word, and receiue the Sacraments, that thereby we may be better able to further our brethren in the way of saluation:
So we must hear the word, and receive the Sacraments, that thereby we may be better able to further our brothers in the Way of salvation:
av pns12 vmb vvi dt n1, cc vvi dt n2, cst av pns12 vmb vbi jc j pc-acp jc po12 n2 p-acp dt n1 pp-f n1:
(16) verse (DIV2)
153
Page 62
1434
this our Sauiour doth here expresse, saying, ( that they may see your good workes, and glorifie your father in heauen:
this our Saviour does Here express, saying, (that they may see your good works, and Glorify your father in heaven:
d po12 n1 vdz av vvi, vvg, (cst pns32 vmb vvi po22 j n2, cc vvi po22 n1 p-acp n1:
(16) verse (DIV2)
153
Page 62
1435
) as if he should say, Glorifie you God, and also cause others to doe the same.
) as if he should say, glorify you God, and also cause Others to do the same.
) c-acp cs pns31 vmd vvi, vvb pn22 np1, cc av vvi n2-jn pc-acp vdi dt d.
(16) verse (DIV2)
153
Page 62
1436
First, here we may see what to iudge of the workes done by Papists: It is commonly thought that they abound with good workes, but it is not so;
First, Here we may see what to judge of the works done by Papists: It is commonly Thought that they abound with good works, but it is not so;
ord, av pns12 vmb vvi r-crq pc-acp vvi pp-f dt n2 vdn p-acp njp2: pn31 vbz av-j vvn cst pns32 vvb p-acp j n2, cc-acp pn31 vbz xx av;
(16) verse (DIV2)
154
Page 62
1437
their best workes are sinnes before God, for they faile principally in the maine ende of well-doing, which is to glorifie God, in the good of men:
their best works Are Sins before God, for they fail principally in the main end of welldoing, which is to Glorify God, in the good of men:
po32 js n2 vbr n2 p-acp np1, c-acp pns32 vvb av-j p-acp dt j n1 pp-f n1, r-crq vbz pc-acp vvi np1, p-acp dt j pp-f n2:
(16) verse (DIV2)
154
Page 62
1438
for a Papist doing a good worke, according to the Rules of their religion, doth it to satisfie Gods iustice,
for a Papist doing a good work, according to the Rules of their Religion, does it to satisfy God's Justice,
c-acp dt njp vdg dt j n1, vvg p-acp dt n2 pp-f po32 n1, vdz pn31 p-acp vvi npg1 n1,
(16) verse (DIV2)
154
Page 62
1439
for the temporall punishment of his sinnes, and to merit heauen by it;
for the temporal punishment of his Sins, and to merit heaven by it;
p-acp dt j n1 pp-f po31 n2, cc p-acp vvb n1 p-acp pn31;
(16) verse (DIV2)
154
Page 62
1440
and so erreth quite from the right end of a good worke, respecting therein, his own good,
and so erreth quite from the right end of a good work, respecting therein, his own good,
cc av vvz av p-acp dt j-jn n1 pp-f dt j n1, vvg av, po31 d j,
(16) verse (DIV2)
154
Page 62
1441
and nothing at all the good of others.
and nothing At all the good of Others.
cc pix p-acp d dt j pp-f n2-jn.
(16) verse (DIV2)
154
Page 62
1442
Secondly, hereby wee may see, for our selues, how farre wee come short in our good workes,
Secondly, hereby we may see, for our selves, how Far we come short in our good works,
ord, av pns12 vmb vvi, p-acp po12 n2, c-crq av-j pns12 vvb j p-acp po12 j n2,
(16) verse (DIV2)
155
Page 62
1443
for commonly wee faile in the maine ende thereof: men spend their daies and strength in labour and toile, but all is for themselues,
for commonly we fail in the main end thereof: men spend their days and strength in labour and toil, but all is for themselves,
c-acp av-j pns12 vvb p-acp dt j n1 av: n2 vvb po32 n2 cc n1 p-acp n1 cc n1, cc-acp d vbz c-acp px32,
(16) verse (DIV2)
155
Page 62
1444
for their owne pleasure, their owne profit and preferment, without respect to the good of their brethren:
for their own pleasure, their own profit and preferment, without respect to the good of their brothers:
p-acp po32 d n1, po32 d n1 cc n1, p-acp n1 p-acp dt j pp-f po32 n2:
(16) verse (DIV2)
155
Page 62
1445
now all such actions wherein men seeke themselues only, and not Gods glorie in the good of others, be sinnefull in the doer, though otherwise good in thēselues.
now all such actions wherein men seek themselves only, and not God's glory in the good of Others, be sinful in the doer, though otherwise good in themselves.
av d d n2 c-crq n2 vvb px32 av-j, cc xx ng1 n1 p-acp dt j pp-f n2-jn, vbb j p-acp dt n1, cs av j p-acp px32.
(16) verse (DIV2)
155
Page 62
1446
And therefore we must learne, in all our actions, to aime at the glorie of God, in the good of men.
And Therefore we must Learn, in all our actions, to aim At the glory of God, in the good of men.
cc av pns12 vmb vvi, p-acp d po12 n2, pc-acp vvi p-acp dt n1 pp-f np1, p-acp dt j pp-f n2.
(16) verse (DIV2)
155
Page 62
1447
II. Point. Thus we see what a good worke is: now follow the differences of good workes. II Point. Thus we see what a good work is: now follow the differences of good works.
crd n1. av pns12 vvb r-crq dt j n1 vbz: av vvb dt n2 pp-f j n2.
(16) verse (DIV2)
156
Page 62
1448
Good workes be of two sorts: First, those which God in his word hath directly commanded, as parts of his worshippe;
Good works be of two sorts: First, those which God in his word hath directly commanded, as parts of his worship;
j n2 vbi pp-f crd n2: ord, d r-crq np1 p-acp po31 n1 vhz av-j vvn, c-acp n2 pp-f po31 n1;
(16) verse (DIV2)
156
Page 62
1449
such are praier, thanks-giuing, receiuing the Sacraments, hearing the word, and releeuing the poore; and these are the more principall kinds of good workes. such Are prayer, thanksgiving, receiving the Sacraments, hearing the word, and relieving the poor; and these Are the more principal Kinds of good works.
d vbr n1, j, vvg dt n2, vvg dt n1, cc vvg dt j; cc d vbr dt av-dc j-jn n2 pp-f j n2.
(16) verse (DIV2)
156
Page 62
1450
The second sort, are actions indifferent, sanctified by the word and praier, and done to Gods glorie;
The second sort, Are actions indifferent, sanctified by the word and prayer, and done to God's glory;
dt ord n1, vbr n2 j, j-vvn p-acp dt n1 cc n1, cc vdn p-acp npg1 n1;
(16) verse (DIV2)
156
Page 62
1451
as to eate, to drinke, and such like;
as to eat, to drink, and such like;
c-acp pc-acp vvi, pc-acp vvi, cc d av-j;
(16) verse (DIV2)
156
Page 62
1452
for howsoeuer in themselues they bee neither good nor euill, beeing things neither commanded, nor forbidden;
for howsoever in themselves they be neither good nor evil, being things neither commanded, nor forbidden;
c-acp c-acp p-acp px32 pns32 vbb dx j ccx j-jn, vbg n2 av-d vvn, ccx vvn;
(16) verse (DIV2)
156
Page 62
1453
and therefore in respect of the things themselues, may with good conscience be either vsed, or refused:
and Therefore in respect of the things themselves, may with good conscience be either used, or refused:
cc av p-acp n1 pp-f dt n2 px32, vmb p-acp j n1 vbb av-d vvn, cc vvd:
(16) verse (DIV2)
156
Page 63
1454
yet because God hath commanded the manner how they must be vsed; namely, by beeing sanctified by the word of God, and praier;
yet Because God hath commanded the manner how they must be used; namely, by being sanctified by the word of God, and prayer;
av c-acp np1 vhz vvn dt n1 c-crq pns32 vmb vbi vvn; av, p-acp vbg vvn p-acp dt n1 pp-f np1, cc n1;
(16) verse (DIV2)
156
Page 63
1455
and the ende thereof, to wit, Gods glorie; therefore when they are so vsed, they become good workes.
and the end thereof, to wit, God's glory; Therefore when they Are so used, they become good works.
cc dt n1 av, pc-acp vvi, ng1 n1; av c-crq pns32 vbr av vvn, pns32 vvb j n2.
(16) verse (DIV2)
156
Page 63
1456
Vpon this difference of good workes, obserue the largenesse thereof, how farre they extend. There be three estates ordained of God, the Church, the Common wealth, and the Familie;
Upon this difference of good works, observe the largeness thereof, how Far they extend. There be three estates ordained of God, the Church, the Common wealth, and the Family;
p-acp d n1 pp-f j n2, vvb dt n1 av, c-crq av-j pns32 vvb. pc-acp vbi crd n2 vvn pp-f np1, dt n1, dt j n1, cc dt n1;
(16) verse (DIV2)
157
Page 63
1457
and for the preseruation of them, there be sundrie callings required; some whereof, are prescribed of God, and others left to bee appointed by men;
and for the preservation of them, there be sundry callings required; Some whereof, Are prescribed of God, and Others left to be appointed by men;
cc p-acp dt n1 pp-f pno32, pc-acp vbi j n2 vvn; d c-crq, vbr vvn pp-f np1, cc n2-jn vvd pc-acp vbi vvn p-acp n2;
(16) verse (DIV2)
157
Page 63
1458
as all trades, and such like: now not onely the callings appointed by God, and the duties thereof, are good workes;
as all trades, and such like: now not only the callings appointed by God, and the duties thereof, Are good works;
c-acp d n2, cc d av-j: av xx av-j dt n2 vvn p-acp np1, cc dt n2 av, vbr j n2;
(16) verse (DIV2)
157
Page 63
1459
but euen all inferiour callings, appointed by men, for the good of these three estates; and the duties thereof, bee they neuer so base, if they bee sanctified by praier,
but even all inferior callings, appointed by men, for the good of these three estates; and the duties thereof, be they never so base, if they be sanctified by prayer,
cc-acp av d j-jn n2, vvn p-acp n2, p-acp dt j pp-f d crd n2; cc dt n2 av, vbb pns32 av-x av j, cs pns32 vbb vvn p-acp n1,
(16) verse (DIV2)
157
Page 63
1460
and done to Gods glorie, are good works. Example. A man is called to be a shepheard, and doth willingly accept thereof;
and done to God's glory, Are good works. Exampl. A man is called to be a shepherd, and does willingly accept thereof;
cc vdn p-acp npg1 n1, vbr j n2. n1. dt n1 vbz vvn pc-acp vbi dt n1, cc vdz av-j vvi av;
(16) verse (DIV2)
157
Page 63
1461
now, though the calling be but base and meane, yet the workes thereof beeing done in obedience to God,
now, though the calling be but base and mean, yet the works thereof being done in Obedience to God,
av, cs dt n-vvg vbb p-acp j cc j, av dt n2 av vbg vdn p-acp n1 p-acp np1,
(16) verse (DIV2)
157
Page 63
1462
for the good of his Master, are good workes; yea, as good in their kind, as the best workes of the highest callings:
for the good of his Master, Are good works; yea, as good in their kind, as the best works of the highest callings:
p-acp dt j pp-f po31 n1, vbr j n2; uh, c-acp j p-acp po32 n1, c-acp dt js n2 pp-f dt js n2:
(16) verse (DIV2)
157
Page 63
1463
and the same may be said of all lawfull callings, and the workes thereof, bee they neuer so base;
and the same may be said of all lawful callings, and the works thereof, be they never so base;
cc dt d vmb vbi vvn pp-f d j n2, cc dt n2 av, vbb pns32 av-x av j;
(16) verse (DIV2)
157
Page 63
1464
for God iudgeth not the goodnesse of the worke, by the excellencie of the matter whereabout it is occupied,
for God Judgeth not the Goodness of the work, by the excellency of the matter whereabout it is occupied,
p-acp np1 vvz xx dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1 c-crq pn31 vbz vvn,
(16) verse (DIV2)
157
Page 63
1465
but by the heart of the doer.
but by the heart of the doer.
cc-acp p-acp dt n1 pp-f dt n1.
(16) verse (DIV2)
157
Page 63
1466
This point must be learned, for the Papists conceit doth sticke fast in mens hearts, That there are no good workes,
This point must be learned, for the Papists conceit does stick fast in men's hearts, That there Are no good works,
d n1 vmb vbi vvn, p-acp dt njp2 n1 vdz vvi av-j p-acp ng2 n2, cst a-acp vbr dx j n2,
(16) verse (DIV2)
157
Page 63
1486
and in part naturall and corrupt:
and in part natural and corrupt:
cc p-acp n1 j cc j:
(16) verse (DIV2)
159
Page 64
1487
this is true of his minde, will, and affections, which are the fountaine of all his actions;
this is true of his mind, will, and affections, which Are the fountain of all his actions;
d vbz j pp-f po31 n1, n1, cc n2, r-crq vbr dt n1 pp-f d po31 n2;
(16) verse (DIV2)
159
Page 64
1467
but the building of Churches, and Hospitals, the mending of high waies, giuing of large almes, &c. but we must learne, that euery action of a mans lawfull calling, done in obedience to God,
but the building of Churches, and Hospitals, the mending of high ways, giving of large alms, etc. but we must Learn, that every actium of a men lawful calling, done in Obedience to God,
cc-acp dt n-vvg pp-f n2, cc n2, dt n-vvg pp-f j n2, vvg pp-f j n2, av cc-acp pns12 vmb vvi, cst d n1 pp-f dt ng1 j n-vvg, vdn p-acp n1 p-acp np1,
(16) verse (DIV2)
157
Page 63
1468
for the good of men, is a good worke before God:
for the good of men, is a good work before God:
p-acp dt j pp-f n2, vbz dt j n1 p-acp np1:
(16) verse (DIV2)
157
Page 63
1469
and therefore we must so walke euery one of vs in our callings, that the duties thereof may be acceptable to God.
and Therefore we must so walk every one of us in our callings, that the duties thereof may be acceptable to God.
cc av pns12 vmb av vvi d crd pp-f pno12 p-acp po12 n2, cst dt n2 av vmb vbi j p-acp np1.
(16) verse (DIV2)
157
Page 63
1470
Againe, this will hence follow, that in these our daies, we may as wel abound in such works as be good indeed,
Again, this will hence follow, that in these our days, we may as well abound in such works as be good indeed,
av, d vmb av vvi, cst p-acp d po12 n2, pns12 vmb a-acp av vvi p-acp d n2 c-acp vbb j av,
(16) verse (DIV2)
157
Page 63
1471
as the Papists did in their superstitious. Thus much of the differences of good workes.
as the Papists did in their superstitious. Thus much of the differences of good works.
c-acp dt njp2 vdd p-acp po32 j. av d pp-f dt n2 pp-f j n2.
(16) verse (DIV2)
157
Page 63
1472
III. Point. Now more particularly, in the text are further set down three points touching good workes: III. Point. Now more particularly, in the text Are further Set down three points touching good works:
np1. n1. av av-dc av-j, p-acp dt n1 vbr av-jc vvn a-acp crd n2 vvg j n2:
(16) verse (DIV2)
158
Page 63
1473
the Necessitie, the Dignitie, and the Vse of good workes.
the Necessity, the Dignity, and the Use of good works.
dt n1, dt n1, cc dt vvb pp-f j n2.
(16) verse (DIV2)
158
Page 63
1474
The necessitie of them appeareth by Christs commanding of them, saying, Let your light so shine, &c. for hereby hee bindeth all Christians,
The necessity of them appears by Christ commanding of them, saying, Let your Light so shine, etc. for hereby he binds all Christians,
dt n1 pp-f pno32 vvz p-acp npg1 vvg pp-f pno32, vvg, vvb po22 n1 av vvi, av p-acp av pns31 vvz d np1,
(16) verse (DIV2)
158
Page 63
1475
after the example of his Disciples, to walke in good workes.
After the Exampl of his Disciples, to walk in good works.
p-acp dt n1 pp-f po31 n2, pc-acp vvi p-acp j n2.
(16) verse (DIV2)
158
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1476
If it be said, that Christ hath freed vs from the law, and therefore we are not bound to doe good works? I answer, Christ hath freed vs from the lawe, in regard of the curse and rigour thereof;
If it be said, that christ hath freed us from the law, and Therefore we Are not bound to do good works? I answer, christ hath freed us from the law, in regard of the curse and rigour thereof;
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(16) verse (DIV2)
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but not as it is a rule of Christian obedience.
but not as it is a Rule of Christian Obedience.
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(16) verse (DIV2)
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Quest. How farre forth are good workes necessarie to saluation, or to vs that do them? Ans. There be three opinions touching the necessitie of good workes: Quest. How Far forth Are good works necessary to salvation, or to us that do them? Ans. There be three opinions touching the necessity of good works:
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(16) verse (DIV2)
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First, of the Papists, who hold them necessarie, as causes of our saluation and iustification; but this we haue confuted heretofore.
First, of the Papists, who hold them necessary, as Causes of our salvation and justification; but this we have confuted heretofore.
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(16) verse (DIV2)
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Secondly, of some Protestants, who hold them necessarie, though not as principall causes, (for they say, we are only iustified and saued by Christ) yet as conseruant causes of our saluation:
Secondly, of Some Protestants, who hold them necessary, though not as principal Causes, (for they say, we Are only justified and saved by christ) yet as conservant Causes of our salvation:
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(16) verse (DIV2)
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but the truth is, they are no causes of saluation, neither efficient, principall, nor conseruant; nor yet materiall, formall, or finall, as hath else-where beene shewed.
but the truth is, they Are no Causes of salvation, neither efficient, principal, nor conservant; nor yet material, formal, or final, as hath elsewhere been showed.
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(16) verse (DIV2)
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The third opinion is the truth, that good workes are necessarie, not as causes of saluation, or iustification;
The third opinion is the truth, that good works Are necessary, not as Causes of salvation, or justification;
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(16) verse (DIV2)
159
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but as inseparable consequents of sauing faith in Christ, whereby we are iustified and saued; or as a way is necessarie to the going to a place.
but as inseparable consequents of Saving faith in christ, whereby we Are justified and saved; or as a Way is necessary to the going to a place.
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(16) verse (DIV2)
159
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The dignity of good workes is expressed in this, that they are called good: now they are good only in part, not perfectly, as I shew thus:
The dignity of good works is expressed in this, that they Are called good: now they Are good only in part, not perfectly, as I show thus:
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(16) verse (DIV2)
159
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Such as the tree is, such is the friute; but euery one regenerate is partly spirit, and partly flesh: that is, in part regenerate,
Such as the tree is, such is the friute; but every one regenerate is partly Spirit, and partly Flesh: that is, in part regenerate,
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(16) verse (DIV2)
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and therefore the workes that proceed thence must needes bee answerable; that is, in part corrupt, as they come from nature;
and Therefore the works that proceed thence must needs be answerable; that is, in part corrupt, as they come from nature;
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(16) verse (DIV2)
159
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and yet good in part, as they come from grace.
and yet good in part, as they come from grace.
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(16) verse (DIV2)
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Quest. But how can God approoue of them, if they be euill? Ans. We must consider good workes two waies:Quest. But how can God approve of them, if they be evil? Ans. We must Consider good works two ways:
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(16) verse (DIV2)
160
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First, in themselues, as they are compared with the law, and the rigour thereof, and so they are sins,
First, in themselves, as they Are compared with the law, and the rigour thereof, and so they Are Sins,
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(16) verse (DIV2)
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because they answer not to that perfection, which the law requireth: for there bee two degrees of sinnes;
Because they answer not to that perfection, which the law requires: for there be two Degrees of Sins;
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(16) verse (DIV2)
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Rebellions, which are actions flatly against the lawe:Rebellions, which Are actions flatly against the law:
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(16) verse (DIV2)
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and Defects, when a man doth those things that the lawe commandeth, but yet faileth in the manner of doing,
and Defects, when a man does those things that the law commands, but yet Faileth in the manner of doing,
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(16) verse (DIV2)
160
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and so are mans very best workes sinnes.
and so Are men very best works Sins.
cc av vbr n2 j js n2 n2.
(16) verse (DIV2)
160
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1496
Secondly, consider good workes, as done by a person regenerate, and reconciled to God in Christ,
Secondly, Consider good works, as done by a person regenerate, and reconciled to God in christ,
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(16) verse (DIV2)
160
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and so God accepts of them; for in Christ the wants thereof are couered.
and so God accepts of them; for in christ the Wants thereof Are covered.
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(16) verse (DIV2)
160
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But here wee must take heed of the Romish doctrine, which teacheth that good workes are so farre forth good, that there is no sinne in them:
But Here we must take heed of the Romish Doctrine, which Teaches that good works Are so Far forth good, that there is no sin in them:
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(16) verse (DIV2)
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their reasons are many to prooue this point, but they haue beene heretofore confuted:
their Reasons Are many to prove this point, but they have been heretofore confuted:
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(16) verse (DIV2)
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First, they say, good workes haue God for their Author, and therefore are perfectly good? Answ. This were true,
First, they say, good works have God for their Author, and Therefore Are perfectly good? Answer This were true,
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(16) verse (DIV2)
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if he alone were the author of them; but man is another author thereof, from whom they take their imperfection.
if he alone were the author of them; but man is Another author thereof, from whom they take their imperfection.
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(16) verse (DIV2)
160
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They say againe, that here they are called good, but if they had any sinne in them, they should be called euill;
They say again, that Here they Are called good, but if they had any sin in them, they should be called evil;
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(16) verse (DIV2)
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for euery sinne is perfectly euill? Ans. Where sinne is vnremitted, it is perfectly euill;
for every sin is perfectly evil? Ans. Where sin is unremitted, it is perfectly evil;
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(16) verse (DIV2)
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but when it is pardoned in our Sauiour Christ, it is as though it were not.
but when it is pardoned in our Saviour christ, it is as though it were not.
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(16) verse (DIV2)
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Thirdly, they obiect, that if good workes be sinnefull, then they must not bee done;
Thirdly, they Object, that if good works be sinful, then they must not be done;
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(16) verse (DIV2)
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and hereupon they say, that by our doctrine men are bound to abstaine from all good workes.
and hereupon they say, that by our Doctrine men Are bound to abstain from all good works.
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(16) verse (DIV2)
160
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Answer. That which is euill must not be done, so farre forth as it is euill:Answer. That which is evil must not be done, so Far forth as it is evil:
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(16) verse (DIV2)
160
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now good workes are not simply and absolutely euill; they are good in themselues, and in vs in part, comming from grace:
now good works Are not simply and absolutely evil; they Are good in themselves, and in us in part, coming from grace:
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(16) verse (DIV2)
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1509
and therefore they must be done, because God requires them at our hands; and for the imperfection of them, wee must pray for pardon in our Sauiour Christ.
and Therefore they must be done, Because God requires them At our hands; and for the imperfection of them, we must pray for pardon in our Saviour christ.
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(16) verse (DIV2)
160
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And here by the way, we may iustly taxe the prowd doctrine of the Papists, who teach, that men may bee iustified by good workes;
And Here by the Way, we may justly Tax the proud Doctrine of the Papists, who teach, that men may be justified by good works;
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(16) verse (DIV2)
160
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1511
when as the best workes of any man, in this life, are tainted with sinne, and are farre vnanswerable to that perfection, which the law requireth:
when as the best works of any man, in this life, Are tainted with sin, and Are Far unanswerable to that perfection, which the law requires:
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(16) verse (DIV2)
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wee must be of a farre other minde; namely, that for our best workes, God may iustly condemne vs;
we must be of a Far other mind; namely, that for our best works, God may justly condemn us;
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(16) verse (DIV2)
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because wee haue not done them as we ought:
Because we have not done them as we ought:
c-acp pns12 vhb xx vdn pno32 c-acp pns12 vmd:
(16) verse (DIV2)
160
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1514
therefore Christ bids vs say of our selues, that when we haue done all that we can, we are vnprofitable seruants.
Therefore christ bids us say of our selves, that when we have done all that we can, we Are unprofitable Servants.
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(16) verse (DIV2)
160
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The vse of good workes is here set downe by our Sauiour Christ, to glorifie God: this is not the whole ende of good workes;
The use of good works is Here Set down by our Saviour christ, to Glorify God: this is not the Whole end of good works;
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(16) verse (DIV2)
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and therfore I will propound the same more fully, out of other places of Scripture; for Christ here onely propoundeth that ende of good workes, which concerned his intended purpose.
and Therefore I will propound the same more Fully, out of other places of Scripture; for christ Here only propoundeth that end of good works, which concerned his intended purpose.
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(16) verse (DIV2)
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1517
The vse and ende of good workes is three-fold; either concerning God, our selues, or our brethren.
The use and end of good works is threefold; either Concerning God, our selves, or our brothers.
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As good workes concerne God, they haue three vses:
As good works concern God, they have three uses:
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First, they serue as meanes whereby wee giue vnto God testimonie of our homage, and obedience vnto his commaundements;
First, they serve as means whereby we give unto God testimony of our homage, and Obedience unto his Commandments;
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(16) verse (DIV2)
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for by creation, preseruation, and redemption, he is our Lord and our God, and so prescribeth lawes for vs to keepe:
for by creation, preservation, and redemption, he is our Lord and our God, and so prescribeth laws for us to keep:
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in which regard, wee owe homage vnto him;
in which regard, we owe homage unto him;
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which, that wee may shewe forth and testifie, wee must walke in good workes, as hee in his word hath commaunded vs. Secondly, they serue to bee tokens of our thankefulnesse vnto God,
which, that we may show forth and testify, we must walk in good works, as he in his word hath commanded us Secondly, they serve to be tokens of our thankfulness unto God,
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(16) verse (DIV2)
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for our creation, redemption, and manifold preseruations, both in soule and bodie. Thankefulnesse indeede, is shewed in word;
for our creation, redemption, and manifold preservations, both in soul and body. Thankfulness indeed, is showed in word;
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but yet true thankefulnesse stands in obedience: and our obedience is shewed by doing good workes.
but yet true thankfulness Stands in Obedience: and our Obedience is showed by doing good works.
cc-acp av j n1 vvz p-acp n1: cc po12 n1 vbz vvn p-acp vdg j n2.
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1525
And therefore the Apostle Paul exhorts vs, to giue vp our bodies, as holy and acceptable sacrifices vnto God, Rom. 12. 1. Thirdly, they serue to make vs followers of God:
And Therefore the Apostle Paul exhorts us, to give up our bodies, as holy and acceptable Sacrifices unto God, Rom. 12. 1. Thirdly, they serve to make us followers of God:
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1526
we are commaunded to be holy, as he is holy, 1. Pet. 1. 15. and to put in practise the duties of loue one towards another, as the Lord loued vs:
we Are commanded to be holy, as he is holy, 1. Pet. 1. 15. and to put in practise the duties of love one towards Another, as the Lord loved us:
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1527
and therefore we must walke in the duties of the Morall law, that therein we may imitate God: 1. Ioh. 3. 3. He which hath this hope purgeth himselfe, as he is pure.
and Therefore we must walk in the duties of the Moral law, that therein we may imitate God: 1. John 3. 3. He which hath this hope Purgeth himself, as he is pure.
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1528
Secondly, the vse of good workes in regard of our selues, is fourefold especially: First, they serue to bee outward testimonies of the truth of our faith and profession;
Secondly, the use of good works in regard of our selves, is fourfold especially: First, they serve to be outward testimonies of the truth of our faith and profession;
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proouing that the grace of our hearts is not in hypocrisie, but in truth and sinceritie.
proving that the grace of our hearts is not in hypocrisy, but in truth and sincerity.
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And for this cause, Abraham is said to haue beene iustified by workes; because his workes did testifie that his faith was true and sincere:
And for this cause, Abraham is said to have been justified by works; Because his works did testify that his faith was true and sincere:
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for where the fire of grace is, there it cannot but burne;
for where the fire of grace is, there it cannot but burn;
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and where the water of life is, it cannot but slowe and send out the streames thereof, in good workes.
and where the water of life is, it cannot but slow and send out the streams thereof, in good works.
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1533
Secondly, they serue to be signes and pledges of our election, iustification, sanctification, and of our future glorification:
Secondly, they serve to be Signs and pledges of our election, justification, sanctification, and of our future glorification:
ord, pns32 vvb pc-acp vbi n2 cc n2 pp-f po12 n1, n1, n1, cc pp-f po12 j-jn n1:
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1534
as wee knowe a tree to liue, by the fruite and budde which it bringeth forth;
as we know a tree to live, by the fruit and bud which it brings forth;
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1535
so by keeping a continuall course in good workes, a man is knowne to bee in Christ,
so by keeping a continual course in good works, a man is known to be in christ,
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1536
and to haue true title to all his benefits:
and to have true title to all his benefits:
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1537
and therefore when the Apostle willeth men, to giue all diligence to make their calling and election sure, he propoundeth certaine vertues, wherein they ought to walke,
and Therefore when the Apostle wills men, to give all diligence to make their calling and election sure, he propoundeth certain Virtues, wherein they ought to walk,
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(16) verse (DIV2)
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as beeing the most euident tokens of election, that we haue in this life. Thirdly, they serue to make vs answerable to our holy calling:
as being the most evident tokens of election, that we have in this life. Thirdly, they serve to make us answerable to our holy calling:
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1539
for euery one that professeth the Gospel, is called to be a mēber of Christ,
for every one that Professes the Gospel, is called to be a member of christ,
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and a new creature, whose dutie is to bring forth good workes, Eph. 4. 1, 2. Walke worthy of the vocation wherevnto you are called, with all humblenesse of minde, meekenesse, &c. and Ephes. 2. 10. Ye are the workemanship of God, created in Christ Iesus,
and a new creature, whose duty is to bring forth good works, Ephesians 4. 1, 2. Walk worthy of the vocation whereunto you Are called, with all humbleness of mind, meekness, etc. and Ephesians 2. 10. You Are the workmanship of God, created in christ Iesus,
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vnto good workes, which God hath ordained that wee should walke in them. unto good works, which God hath ordained that we should walk in them.
p-acp j n2, r-crq np1 vhz vvn cst pns12 vmd vvi p-acp pno32.
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Now this is a most excellent thing, for a man to bee answerable to his calling:
Now this is a most excellent thing, for a man to be answerable to his calling:
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When Dauid was a shepheard, hee kept his fathers sheepe, and liued as a shepheard;
When David was a shepherd, he kept his Father's sheep, and lived as a shepherd;
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but when he was called to be a King, hee behaued himselfe like a King, in gouerning Gods people: and so euery Christian ought to doe;
but when he was called to be a King, he behaved himself like a King, in governing God's people: and so every Christian ought to doe;
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beeing a newe creature, he must walke as Gods childe, and testifie his vocation by shewing forth the vertues of him that hath called him, 1. Pet. 2. 9.
being a new creature, he must walk as God's child, and testify his vocation by showing forth the Virtues of him that hath called him, 1. Pet. 2. 9.
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Fourthly, good workes serue to be a way, in which we are to walke, that so wee may receiue the mercies of God promised to his children,
Fourthly, good works serve to be a Way, in which we Are to walk, that so we may receive the Mercies of God promised to his children,
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and escape the Iudgements threatened against sinners:
and escape the Judgments threatened against Sinners:
cc vvi dt n2 vvd p-acp n2:
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for Gods word is full of most sweet promises vnto the obedient, and of terrible threatning against rebellion and iniquitie.
for God's word is full of most sweet promises unto the obedient, and of terrible threatening against rebellion and iniquity.
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Now a man by walking in good workes, eschewes the paths of wickednesse, wherein Gods iudgements light; and holdes the waies of righteousnesse, wherein Gods blessings are scattered, Prou. 3. 17.
Now a man by walking in good works, eschews the paths of wickedness, wherein God's Judgments Light; and holds the ways of righteousness, wherein God's blessings Are scattered, Prou. 3. 17.
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that by our example in well doing, wee may winne some vnto God, and keepe others in the obedience of the truth,
that by our Exampl in well doing, we may win Some unto God, and keep Others in the Obedience of the truth,
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and preuent offences, whereby many are drawne backe.
and prevent offences, whereby many Are drawn back.
cc vvi n2, c-crq d vbr vvn av.
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The contagion of a badde example, especially in men of superiour place, is such, that it wil not only cast their owne soules to hell,
The contagion of a bad Exampl, especially in men of superior place, is such, that it will not only cast their own Souls to hell,
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but also draw many with them. When Ieroboam the King sinned, hee caused Israel to sinne:
but also draw many with them. When Jeroboam the King sinned, he caused Israel to sin:
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1. Kings 15. 34. And therefore wee must carefully looke to all our waies, in regard of others,
1. Kings 15. 34. And Therefore we must carefully look to all our ways, in regard of Others,
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and so liue according to Christs commandement in this place, that others seeing our good workes, may bee wonne to the truth,
and so live according to Christ Commandment in this place, that Others seeing our good works, may be won to the truth,
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and so glorifie God which is in heauen. And thus wee see the endes of good workes.
and so Glorify God which is in heaven. And thus we see the ends of good works.
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Now considering good works be of such excellent vse, we are hereby admonished to exercise our selues therein, with all diligence;
Now considering good works be of such excellent use, we Are hereby admonished to exercise our selves therein, with all diligence;
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for hereby we benefit our brethren, wee helpe our selues, and we glorifie God: neither must any mans pouertie hinder him from this dutie, for not onely almes deedes,
for hereby we benefit our brothers, we help our selves, and we Glorify God: neither must any men poverty hinder him from this duty, for not only alms Deeds,
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and large gifts to Churches, and high waies, are good workes;
and large Gifts to Churches, and high ways, Are good works;
cc j n2 p-acp n2, cc j n2, vbr j n2;
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but also the speciall duties of euery mans lawfull calling, done in faith, to the glorie of God,
but also the special duties of every men lawful calling, done in faith, to the glory of God,
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and the good of men, bee the calling neuer so base:
and the good of men, be the calling never so base:
cc dt j pp-f n2, vbb dt vvg av-x av j:
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by the doing whereof, in faith and obedience, he may get sure testimonie of his election.
by the doing whereof, in faith and Obedience, he may get sure testimony of his election.
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This exhortation is most needfull, for so soone as men haue occasion to commit any sinne,
This exhortation is most needful, for so soon as men have occasion to commit any sin,
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then they shake off the yoake of all obedience, as there were no way of good workes to be walked in.
then they shake off the yoke of all Obedience, as there were no Way of good works to be walked in.
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The Papists indeed make the merit of iustification, and life euerlasting, the ende of good workes;
The Papists indeed make the merit of justification, and life everlasting, the end of good works;
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but that hath bin sufficiently confuted heretofore.
but that hath been sufficiently confuted heretofore.
cc-acp cst vhz vbn av-j vvn av.
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Hitherto wee haue spoken of the first point in this conclusion, touching the manner of teaching.
Hitherto we have spoken of the First point in this conclusion, touching the manner of teaching.
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The second point herein contained, is the end of all teaching; namely, to turne men vnto God, and thereby to bring them to glorifie God.
The second point herein contained, is the end of all teaching; namely, to turn men unto God, and thereby to bring them to Glorify God.
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That men may see your good workes, and glorifie your Father which is in heauen: That men may see your good works, and Glorify your Father which is in heaven:
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that is, so teach, that men may see your good workes, and be wonne thereby to the faith, & so glorifie God.
that is, so teach, that men may see your good works, and be won thereby to the faith, & so Glorify God.
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Our Sauiour Christ his Commission giuen to his Disciples before his ascension, bids them, God, make all nations my Disciples:
Our Saviour christ his Commission given to his Disciples before his Ascension, bids them, God, make all Nations my Disciples:
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and Paul saith, that hee became all things to all men, that by all meanes hee might not onely instruct, but saue some.
and Paul Says, that he became all things to all men, that by all means he might not only instruct, but save Some.
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Hereby then all Ministers, and all those that set themselues apart for this calling, must learne to propound this vnto themselues,
Hereby then all Ministers, and all those that Set themselves apart for this calling, must Learn to propound this unto themselves,
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as the maine ende of all their studies and labours; namely, to turne men vnto God, that beeing conuerted they may glorifie God.
as the main end of all their studies and labours; namely, to turn men unto God, that being converted they may Glorify God.
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Againe, the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word, that it may take place in their hearts, to turne them vnto God, that after their conuersion they may glorifie God.
Again, the same end of the Ministry Admonisheth all hearers so to yield themselves obedient to the Ministry of the word, that it may take place in their hearts, to turn them unto God, that After their conversion they may Glorify God.
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This the people ought the ra〈 … 〉 to yeeld vnto, because it is the maine comfort that the Minister hath of all his labours, to see his hearers conuerted,
This the people ought the ra〈 … 〉 to yield unto, Because it is the main Comfort that the Minister hath of all his labours, to see his hearers converted,
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and so inabled to glorifie God.
and so enabled to Glorify God.
cc av vvn pc-acp vvi np1.
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And to mooue them hereunto, they are further to knowe, that if they heare, and be not thereby conuerted, that so they may praise and glorifie God, by their obedience;
And to move them hereunto, they Are further to know, that if they hear, and be not thereby converted, that so they may praise and Glorify God, by their Obedience;
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then this Ministerie will bee a Bill of Inditement against them, for their deeper condemnation at the last daie. See Matthew, 11. 21. 24.
then this Ministry will be a Bill of Indictment against them, for their Deeper condemnation At the last day. See Matthew, 11. 21. 24.
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Verse 17. Thinke not that I am come to destroy the Law, or the Prophets: I am not come to destroy them, but to fulfill them.
Verse 17. Think not that I am come to destroy the Law, or the prophets: I am not come to destroy them, but to fulfil them.
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In this verse, and the rest which follow, to the ende of this Chapter, is contained the Third part of Christs Sermon;
In this verse, and the rest which follow, to the end of this Chapter, is contained the Third part of Christ Sermon;
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wherein hee goes about to restore the Morall law to his true sense and meaning, which was much corrupted by the Iewish teachers.
wherein he Goes about to restore the Moral law to his true sense and meaning, which was much corrupted by the Jewish Teachers.
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And to the ende the same might bee the better accepted, hee makes way thereto by a notable Preface, verse 17, 18, 19, 20. Wherein hee seekes,
And to the end the same might be the better accepted, he makes Way thereto by a notable Preface, verse 17, 18, 19, 20. Wherein he seeks,
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as well to preuent and to remooue the false opinion which the Iewes had conceiued of him, in respect of the Law;
as well to prevent and to remove the false opinion which the Iewes had conceived of him, in respect of the Law;
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as also to procure all reuerence and loyaltie to bee shewed therevnto:
as also to procure all Reverence and loyalty to be showed thereunto:
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For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders,
For the Jewish Teachers seeing our Saviour christ condemn and neglect the traditions of the Elders,
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1588
and not so much to respect the ceremonies of the Law, as they thought hee should, did thereupon iudge him to bee a deceiuer,
and not so much to respect the ceremonies of the Law, as they Thought he should, did thereupon judge him to be a deceiver,
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and one that went about to ouerturne the whole law ▪ of Moses. This opinion Christ confuteth by three arguments:
and one that went about to overturn the Whole law ▪ of Moses. This opinion christ confuteth by three Arguments:
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First, from the ende of his comming, in this verse: The second, from the nature of the law, in the 18. verse;
First, from the end of his coming, in this verse: The second, from the nature of the law, in the 18. verse;
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whereupon he infers two notable conclusions, to procure reuerence thereunto, verse 19. And thirdly, from the scope of his Ministerie, verse 20. For the first: The Exposition.
whereupon he infers two notable conclusions, to procure Reverence thereunto, verse 19. And Thirdly, from the scope of his Ministry, verse 20. For the First: The Exposition.
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then by the bare beholding of each other with the eie. Fiftly, euill companie:
then by the bore beholding of each other with the eye. Fifty, evil company:
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Thinke not that I am come, &c. This comming of Christ, must bee vnderstood of the manifestation of the godhead in our nature:Think not that I am come, etc. This coming of christ, must be understood of the manifestation of the godhead in our nature:
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for otherwise, his godhead being euery where ▪ cannot be said to come properly; and as for his manhood, it had not beene in heauen.
for otherwise, his godhead being every where ▪ cannot be said to come properly; and as for his manhood, it had not been in heaven.
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To destroy the Law ▪ The Law in generall, is that part of Gods word, which commaunds things iust, honest, and godly;To destroy the Law ▪ The Law in general, is that part of God's word, which commands things just, honest, and godly;
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and beeing thus conceiued, it is threefold; Ceremoniall, Iudiciall, and Morall.
and being thus conceived, it is threefold; Ceremonial, Judicial, and Moral.
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The Ceremoniall law, is that part of Gods word, which prescribed to the Iewes, ceremonies, rites,
The Ceremonial law, is that part of God's word, which prescribed to the Iewes, ceremonies, Rites,
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and orders, to be performed in the worshippe of God: this law is laid downe in the bookes of Moses, especially in Leuiticus.
and order, to be performed in the worship of God: this law is laid down in the books of Moses, especially in Leviticus.
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The Iudiciall law, is that part of Gods word, which prescribed ordinances for the gouernment of the Iewes common wealth,
The Judicial law, is that part of God's word, which prescribed ordinances for the government of the Iewes Common wealth,
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and the ciuill punishment of offendours: The Ceremoniall lawe concerned the Iewes onely: the Iudiciall lawe did indeede principally concerne them;
and the civil punishment of offenders: The Ceremonial law concerned the Iewes only: the Judicial law did indeed principally concern them;
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but yet so farre forth as it tendeth to the establishing of the Morall law, hauing in it common equitie, it concerneth all people, in all times and places.
but yet so Far forth as it tendeth to the establishing of the Moral law, having in it Common equity, it concerns all people, in all times and places.
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What the Morall lawe is, I will describe in three points:
What the Moral law is, I will describe in three points:
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First, It is that part of Gods word, concerning righteousnesse and godlinesse, which was written in Adams minde by the gift of creation;
First, It is that part of God's word, Concerning righteousness and godliness, which was written in Adams mind by the gift of creation;
ord, pn31 vbz cst n1 pp-f npg1 n1, vvg n1 cc n1, r-crq vbds vvn p-acp npg1 n1 p-acp dt n1 pp-f n1;
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and the remnants of it be in euery man by the light of nature: in regard whereof, it bindes all men.
and the remnants of it be in every man by the Light of nature: in regard whereof, it binds all men.
cc dt n2 pp-f pn31 vbb p-acp d n1 p-acp dt n1 pp-f n1: p-acp n1 c-crq, pn31 vvz d n2.
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Secondly, it commaundeth perfect obedience, both inward, in thought and affection; and outward, in speech and action.
Secondly, it commandeth perfect Obedience, both inward, in Thought and affection; and outward, in speech and actium.
ord, pn31 vvz j n1, d j, p-acp n1 cc n1; cc j, p-acp n1 cc n1.
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Thirdly, it bindeth to the curse and punishment, euery one that faileth in the least dutie thereof,
Thirdly, it binds to the curse and punishment, every one that Faileth in the least duty thereof,
ord, pn31 vvz p-acp dt n1 cc n1, d pi cst vvz p-acp dt ds n1 av,
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though but once, and that in thought onely:
though but once, and that in Thought only:
cs p-acp a-acp, cc cst p-acp n1 av-j:
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Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law, to doe them.
Galatians 3. 10. Cursed is every one that Continueth not in all things that Are written in the law, to do them.
np1 crd crd vvn vbz d pi cst vvz xx p-acp d n2 cst vbr vvn p-acp dt n1, pc-acp vdi pno32.
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The summe of the Morall law is propounded in the Decalogue or tenne Commandements, which many can repeat, but fewe doe vnderstand.
The sum of the Moral law is propounded in the Decalogue or tenne commandments, which many can repeat, but few do understand.
dt n1 pp-f dt j n1 vbz vvn p-acp dt n1 cc crd n2, r-crq d vmb vvi, cc-acp d vdb vvi.
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1609
That wee may further conceiue aright the Morall lawe, wee must make a difference betweene it and the Gospel:
That we may further conceive aright the Moral law, we must make a difference between it and the Gospel:
cst pns12 vmb av-jc vvi av dt j n1, pns12 vmb vvb dt n1 p-acp pn31 cc dt n1:
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for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ:
for the Gospel is that part of the word which promises righteousness and life everlasting to all that believe in christ:
c-acp dt n1 vbz d n1 pp-f dt n1 r-crq vvz n1 cc n1 j p-acp d cst vvb p-acp np1:
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the difference betweene them stands especially in fiue things. First, the Law is naturall, and was in mans nature before the fall;
the difference between them Stands especially in fiue things. First, the Law is natural, and was in men nature before the fallen;
dt n1 p-acp pno32 vvz av-j p-acp crd n2. ord, dt n1 vbz j, cc vbds p-acp ng1 n1 p-acp dt n1;
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but the Gospel directeth vs to Christ, who as our suretie hath fulfilled the Lawe for vs:
but the Gospel directeth us to christ, who as our surety hath fulfilled the Law for us:
cc-acp dt n1 vvz pno12 p-acp np1, r-crq c-acp po12 n1 vhz vvn dt n1 p-acp pno12:
(17) verse (DIV2)
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but the Gospel is spirituall, reuealed after the fall, in the couenant of grace. Secondly, the Law sets forth Gods iustice, in rigour, without mercy;
but the Gospel is spiritual, revealed After the fallen, in the Covenant of grace. Secondly, the Law sets forth God's Justice, in rigour, without mercy;
cc-acp dt n1 vbz j, vvn p-acp dt n1, p-acp dt n1 pp-f n1. ord, dt n1 vvz av npg1 n1, p-acp n1, p-acp n1;
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but the Gospel sets out iustice and mercie, vnited in Christ. Thirdly, the Law requireth a perfect righteousnesse within vs; but the Gospel sets out Justice and mercy, united in christ. Thirdly, the Law requires a perfect righteousness within us;
p-acp dt n1 vvz av n1 cc n1, vvn p-acp np1. ord, dt n1 vvz dt j n1 p-acp pno12;
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but the Gospel reuealeth our acceptance with God, by imputed righteousnesse.
but the Gospel Revealeth our acceptance with God, by imputed righteousness.
cc-acp dt n1 vvz po12 n1 p-acp np1, p-acp j-vvn n1.
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Fourthly, the Law threatneth iudgement without mercy, and therefore is called the ministerie of condemnation, and of death;
Fourthly, the Law threatens judgement without mercy, and Therefore is called the Ministry of condemnation, and of death;
ord, dt n1 vvz n1 p-acp n1, cc av vbz vvn dt n1 pp-f n1, cc pp-f n1;
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but the Gospel shewes mercie to mans sinne, in and by Christ, if we repent and beleeue.
but the Gospel shows mercy to men sin, in and by christ, if we Repent and believe.
p-acp dt n1 vvz n1 p-acp ng1 n1, p-acp cc p-acp np1, cs pns12 vvb cc vvi.
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Lastly, the law promiseth life to the worker and doer of it; Doe this, and thou shalt liue:
Lastly, the law promises life to the worker and doer of it; Do this, and thou shalt live:
ord, dt n1 vvz n1 p-acp dt n1 cc n1 pp-f pn31; vdb d, cc pns21 vm2 vvi:
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but the Gospel offereth saluation to him that worketh not, but beleeueth in him that iustifieth the vngodly:
but the Gospel Offereth salvation to him that works not, but Believeth in him that Justifieth the ungodly:
p-acp dt n1 vvz n1 p-acp pno31 cst vvz xx, cc-acp vvz p-acp pno31 cst vvz dt j:
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not considering faith, as a worke, but as an instrument apprehending Christ, by whom we are made righteous.
not considering faith, as a work, but as an Instrument apprehending christ, by whom we Are made righteous.
xx vvg n1, c-acp dt n1, cc-acp c-acp dt n1 vvg np1, p-acp ro-crq pns12 vbr vvn j.
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1620
The Church of Rome in a manner confound the Law, and the Gospell, sauing that the Gospel, which is the new Law, reuealeth Christ more clearely then Moses Law did, which they call the old Law.
The Church of Rome in a manner confound the Law, and the Gospel, Saving that the Gospel, which is the new Law, Revealeth christ more clearly then Moses Law did, which they call the old Law.
dt n1 pp-f np1 p-acp dt n1 vvb dt n1, cc dt n1, vvg cst dt n1, r-crq vbz dt j n1, vvz np1 av-dc av-j av np1 n1 vdd, r-crq pns32 vvb dt j n1.
(17) verse (DIV2)
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1621
But this is a wicked opinion, which ouerturnes all religion, beeing the cause of many grosse points in poperie, which could not stand,
But this is a wicked opinion, which overturns all Religion, being the cause of many gross points in popery, which could not stand,
p-acp d vbz dt j n1, r-crq vvz d n1, vbg dt n1 pp-f d j n2 p-acp n1, r-crq vmd xx vvi,
(17) verse (DIV2)
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1622
if they would acknowledge a true distinction betweene the Law and the Gospel. They say for their defence, that the precepts of both, are the same for substance;
if they would acknowledge a true distinction between the Law and the Gospel. They say for their defence, that the Precepts of both, Are the same for substance;
cs pns32 vmd vvi dt j n1 p-acp dt n1 cc dt n1. pns32 vvb p-acp po32 n1, cst dt n2 pp-f d, vbr dt d p-acp n1;
(17) verse (DIV2)
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that both require righteousnesse, both promise life, and threaten death; both commaund faith, repentance, and obedience;
that both require righteousness, both promise life, and threaten death; both command faith, Repentance, and Obedience;
cst d vvb n1, d n1 n1, cc vvi n1; d n1 n1, n1, cc n1;
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1624
and therefore they are the same. Answer. First, the laws and precepts of the Law and Gospel are not the same;
and Therefore they Are the same. Answer. First, the laws and Precepts of the Law and Gospel Are not the same;
cc av pns32 vbr dt d. vvb. ord, dt n2 cc n2 pp-f dt n1 cc n1 vbr xx dt d;
(17) verse (DIV2)
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1625
for Adam in his innocencie knew the Law, but hee knewe nothing then of beleeuing in Christ:
for Adam in his innocence knew the Law, but he knew nothing then of believing in christ:
p-acp np1 p-acp po31 n1 vvd dt n1, cc-acp pns31 vvd pix av pp-f vvg p-acp np1:
(17) verse (DIV2)
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and though both require righteousnesse, promise life, and threaten death, yet the manner is farre different, as before was noted:
and though both require righteousness, promise life, and threaten death, yet the manner is Far different, as before was noted:
cc cs d vvb n1, vvb n1, cc vvi n1, av dt n1 vbz av-j j, c-acp a-acp vbds vvn:
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1627
So likewise they differ in the commaunding of faith; for the Gospel commandeth faith, not as a worke done, as the Law doth;
So likewise they differ in the commanding of faith; for the Gospel commands faith, not as a work done, as the Law does;
av av pns32 vvb p-acp dt vvg pp-f n1; p-acp dt n1 vvz n1, xx p-acp dt n1 vdn, c-acp dt n1 vdz;
(17) verse (DIV2)
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1628
but as an instrument laying hold on Christ. Againe, the Law commaundes faith generally; as to beleeue in God, and to beleeue his word to be true:
but as an Instrument laying hold on christ. Again, the Law commands faith generally; as to believe in God, and to believe his word to be true:
cc-acp c-acp dt n1 vvg n1 p-acp np1. av, dt n1 vvz n1 av-j; c-acp pc-acp vvi p-acp np1, cc pc-acp vvi po31 n1 pc-acp vbi j:
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but besides this, the Gospel requires a particular faith in Christ the Redeemer, whom the Law neuer knewe.
but beside this, the Gospel requires a particular faith in christ the Redeemer, whom the Law never knew.
cc-acp p-acp d, dt n1 vvz dt j n1 p-acp np1 dt n1, ro-crq dt n1 av-x vvd.
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1630
Thirdly, the Law commandeth not repentance, for the knowledge of the Law was in Adams heart, when hee needed no repentance:
Thirdly, the Law commands not Repentance, for the knowledge of the Law was in Adams heart, when he needed no Repentance:
ord, dt n1 vvz xx np1-n, p-acp dt n1 pp-f dt n1 vbds p-acp npg1 n1, c-crq pns31 vvd dx n1:
(17) verse (DIV2)
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did finde that by the perfect obedience of Christ, our iustification was wrought;
did find that by the perfect Obedience of christ, our justification was wrought;
vdd vvi cst p-acp dt j n1 pp-f np1, po12 n1 vbds vvn;
(18) verse (DIV2)
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true repentance therefore is a sauing grace, wrought and commanded onely by the Gospel. And fourthly, for obedience, though it bee commaunded both by the Law and the Gospel,
true Repentance Therefore is a Saving grace, wrought and commanded only by the Gospel. And fourthly, for Obedience, though it be commanded both by the Law and the Gospel,
j n1 av vbz dt vvg n1, vvn cc vvd av-j p-acp dt n1. cc j, p-acp n1, cs pn31 vbb vvn av-d p-acp dt n1 cc dt n1,
(17) verse (DIV2)
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yet not in the same manner:
yet not in the same manner:
av xx p-acp dt d n1:
(17) verse (DIV2)
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The Law commaundeth obedience euery way perfect, both in parts, and in degrees, and alloweth none other:
The Law commandeth Obedience every Way perfect, both in parts, and in Degrees, and alloweth none other:
dt n1 vvz n1 d n1 j, av-d p-acp n2, cc p-acp n2, cc vvz pix j-jn:
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but the Gospel commaundeth, and in Christ approoueth imperfect obedience;
but the Gospel commandeth, and in christ approveth imperfect Obedience;
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that is, an indeauour in all things, to obey and please God, if it be without hypocrisie.
that is, an endeavour in all things, to obey and please God, if it be without hypocrisy.
d vbz, dt n1 p-acp d n2, pc-acp vvi cc vvi np1, cs pn31 vbb p-acp n1.
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Againe, the Law commandeth obedience, as a worke to bee done, for the obtaining of saluation:
Again, the Law commands Obedience, as a work to be done, for the obtaining of salvation:
av, dt n1 vvz n1, c-acp dt n1 pc-acp vbi vdn, c-acp dt n-vvg pp-f n1:
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but the Gospel requires obedience, onely to testifie our faith and thankefulnesse vnto God.
but the Gospel requires Obedience, only to testify our faith and thankfulness unto God.
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1638
The Church of Rome therefore erreth grosly, in cōfounding the Law and the Gospel, which indeed are farre differing;
The Church of Rome Therefore erreth grossly, in confounding the Law and the Gospel, which indeed Are Far differing;
dt n1 pp-f np1 av vvz av-j, p-acp vvg dt n1 cc dt n1, r-crq av vbr av-j vvg;
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& so we must beleeue, if we would come into, & hold the right way that leadeth vnto life.
& so we must believe, if we would come into, & hold the right Way that leads unto life.
cc av pns12 vmb vvi, cs pns12 vmd vvi p-acp, cc vvb dt j-jn n1 cst vvz p-acp n1.
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1640
Now whereas Christ saith, Thinke not that I came to destroy the Law;
Now whereas christ Says, Think not that I Come to destroy the Law;
av cs np1 vvz, vvb xx cst pns11 vvd pc-acp vvi dt n1;
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by Law he meaneth principally the Morall law, and in the second place, the Ceremoniall law also:by Law he means principally the Moral law, and in the second place, the Ceremonial law also:
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1642
Next obserue the opposition that Christ maketh betweene the Law and the Prophets;
Next observe the opposition that christ makes between the Law and the prophets;
ord vvb dt n1 cst np1 vvz p-acp dt n1 cc dt n2;
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1643
thereby signifying vnto vs, that by the Law, hee meaneth that part of Gods word, concerning Righteousnesse,
thereby signifying unto us, that by the Law, he means that part of God's word, Concerning Righteousness,
av vvg p-acp pno12, cst p-acp dt n1, pns31 vvz d n1 pp-f npg1 n1, vvg n1,
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and Iustice, which Moses penned by Gods commaundement:
and justice, which Moses penned by God's Commandment:
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and by the Prophets, hee meaneth that part of Gods word, which is contained in the writings of all the Prophets in the old Testament,
and by the prophets, he means that part of God's word, which is contained in the writings of all the prophets in the old Testament,
cc p-acp dt n2, pns31 vvz d n1 pp-f npg1 n1, r-crq vbz vvn p-acp dt n2 pp-f d dt n2 p-acp dt j n1,
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after Moses; which bookes of the Prophets, contained in them either an interpretation of Moses Lawe,
After Moses; which books of the prophets, contained in them either an Interpretation of Moses Law,
c-acp np1; r-crq n2 pp-f dt n2, vvn p-acp pno32 d dt n1 pp-f np1 n1,
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or predictions of the state of the Church in the newe Testament.
or predictions of the state of the Church in the new Testament.
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1648
Againe, by destroying the Law, we must not vnderstand a breach of the Law, such as is made by mans sin;
Again, by destroying the Law, we must not understand a breach of the Law, such as is made by men since;
av, p-acp vvg dt n1, pns12 vmb xx vvi dt n1 pp-f dt n1, d c-acp vbz vvn p-acp ng1 n1;
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1649
but such a dissolution, as taketh from it all vertue and power, whereby it is a Law:
but such a dissolution, as Takes from it all virtue and power, whereby it is a Law:
cc-acp d dt n1, c-acp vvz p-acp pn31 d n1 cc n1, c-crq pn31 vbz dt n1:
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1650
and so to destroy the Prophets, is to put an ende vnto them, so as they should nothing auaile, either to the interpretation of the Law,
and so to destroy the prophets, is to put an end unto them, so as they should nothing avail, either to the Interpretation of the Law,
cc av p-acp vvb dt n2, vbz pc-acp vvi dt n1 p-acp pno32, av c-acp pns32 vmd pix vvi, av-d p-acp dt n1 pp-f dt n1,
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1651
or to the foretelling of the state of Gods Church vnder the Gospel. But to fulfill them. Christ fulfilleth the Law three waies;
or to the foretelling of the state of God's Church under the Gospel. But to fulfil them. christ fulfilleth the Law three ways;
cc p-acp dt n-vvg pp-f dt n1 pp-f npg1 n1 p-acp dt n1. cc-acp pc-acp vvi pno32. np1 vvz dt n1 crd n2;
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by his doctrine, in his person, and in men. By his doctrine he fulfilleth the Law two waies;
by his Doctrine, in his person, and in men. By his Doctrine he fulfilleth the Law two ways;
p-acp po31 n1, p-acp po31 n1, cc p-acp n2. p-acp po31 n1 pns31 vvz dt n1 crd n2;
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both by restoring vnto it his proper meaning and true vse, as we shall see afterward, where he correcteth the corrupt interpretations thereof, by the Pharises;
both by restoring unto it his proper meaning and true use, as we shall see afterwards, where he Correcteth the corrupt interpretations thereof, by the Pharisees;
d p-acp vvg p-acp pn31 po31 j n1 cc j n1, c-acp pns12 vmb vvi av, c-crq pns31 vvz dt j n2 av, p-acp dt np2;
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as also, by reuealing the right way, wherby the Law may be fulfilled. Secondly, in his person he fulfilleth the Lawe two waies;
as also, by revealing the right Way, whereby the Law may be fulfilled. Secondly, in his person he fulfilleth the Law two ways;
c-acp av, p-acp vvg dt j-jn n1, c-crq dt n1 vmb vbi vvn. ord, p-acp po31 n1 pns31 vvz dt n1 crd n2;
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1655
First, by becomming accursed to the Lawe, in suffering death vpon the crosse for vs. Secondly, by performing perfect obedience vnto the Law, doing all that the Law required,
First, by becoming accursed to the Law, in suffering death upon the cross for us Secondly, by performing perfect Obedience unto the Law, doing all that the Law required,
ord, p-acp vvg vvn p-acp dt n1, p-acp vvg n1 p-acp dt n1 p-acp pno12 ord, p-acp vvg j n1 p-acp dt n1, vdg d cst dt n1 vvd,
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for the loue of God, or of his neighbour; in which respect he was said, to haue beene vnder the Law.
for the love of God, or of his neighbour; in which respect he was said, to have been under the Law.
p-acp dt n1 pp-f np1, cc pp-f po31 n1; p-acp r-crq n1 pns31 vbds vvn, pc-acp vhi vbn p-acp dt n1.
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1657
Thirdly, Christ fulfilled the Law in men; Men bee of two sorts, Elect, and Reprobates: In the Elect he fulfilleth the Lawe two waies;
Thirdly, christ fulfilled the Law in men; Men be of two sorts, Elect, and Reprobates: In the Elect he fulfilleth the Law two ways;
ord, np1 vvd dt n1 p-acp n2; n2 vbi pp-f crd n2, j-vvn, cc n2-jn: p-acp dt j pns31 vvz dt n1 crd n2;
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First, by creating faith in their hearts, whereby they laie hold on Christ, who for them fulfilled it:
First, by creating faith in their hearts, whereby they lay hold on christ, who for them fulfilled it:
ord, p-acp vvg n1 p-acp po32 n2, c-crq pns32 vvd vvi p-acp np1, r-crq p-acp pno32 vvd pn31:
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1659
Secondly, by giuing them his owne spirit, which maketh them indeauour to fulfill the Law;
Secondly, by giving them his own Spirit, which makes them endeavour to fulfil the Law;
ord, p-acp vvg pno32 po31 d n1, r-crq vvz pno32 n1 pc-acp vvi dt n1;
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which in Christ is accepted for perfect obedience in this life, and in the life to come is perfect indeede.
which in christ is accepted for perfect Obedience in this life, and in the life to come is perfect indeed.
r-crq p-acp np1 vbz vvn p-acp j n1 p-acp d n1, cc p-acp dt n1 pc-acp vvi vbz j av.
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In vnbeleeuers Christ fulfilleth the Law, when he executeth the curse of the Law vpon them;
In unbelievers christ fulfilleth the Law, when he Executeth the curse of the Law upon them;
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for that is a part of the Law, and the execution and enduring of the curse, is a fulfilling of the Lawe.
for that is a part of the Law, and the execution and enduring of the curse, is a fulfilling of the Law.
c-acp d vbz dt n1 pp-f dt n1, cc dt n1 cc vvg pp-f dt n1, vbz dt j-vvg pp-f dt n1.
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1663
And thus doth Christ fulfill the Law; so that the meaning of the words is this:
And thus does christ fulfil the Law; so that the meaning of the words is this:
cc av vdz np1 vvi dt n1; av cst dt n1 pp-f dt n2 vbz d:
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1664
Whereas you thinke that I came to destroy the Law and the Prophets, by making them of none effect, you are deceiued;
Whereas you think that I Come to destroy the Law and the prophets, by making them of none Effect, you Are deceived;
cs pn22 vvb cst pns11 vvd pc-acp vvi dt n1 cc dt n2, p-acp vvg pno32 pp-f pix n1, pn22 vbr vvn;
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1665
nay, on the other side, know that the ende of my manifestation in the flesh, was to fulfill the law, both in my doctrine and person;
nay, on the other side, know that the end of my manifestation in the Flesh, was to fulfil the law, both in my Doctrine and person;
uh-x, p-acp dt j-jn n1, vvb d dt n1 pp-f po11 n1 p-acp dt n1, vbds pc-acp vvi dt n1, av-d p-acp po11 n1 cc n1;
(17) verse (DIV2)
180
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1666
and also, in the persons of men both good and badde. In this Apologie of Christ, for his behauiour towards the Law;
and also, in the Persons of men both good and bad. In this Apology of christ, for his behaviour towards the Law;
cc av, p-acp dt n2 pp-f n2 d j cc vvd. p-acp d n1 pp-f np1, p-acp po31 n1 p-acp dt n1;
(17) verse (DIV2)
180
Page 72
1667
obserue, what malice some of the Iewes, especially the Scribes and Pharises, bare vnto him:
observe, what malice Some of the Iewes, especially the Scribes and Pharisees, bore unto him:
vvb, r-crq n1 d pp-f dt np2, av-j dt n2 cc np2, vvd p-acp pno31:
(17) verse (DIV2)
181
Page 72
1668
for Christ was the Author of the Law, and yet they maliciously suspect and charge him with the abrogation therof;
for christ was the Author of the Law, and yet they maliciously suspect and charge him with the abrogation thereof;
c-acp np1 vbds dt n1 pp-f dt n1, cc av pns32 av-j vvi cc vvb pno31 p-acp dt n1 av;
(17) verse (DIV2)
181
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1669
so as he is faine to cleare himselfe in this behalfe.
so as he is feign to clear himself in this behalf.
av c-acp pns31 vbz av-j pc-acp vvi px31 p-acp d n1.
(17) verse (DIV2)
181
Page 72
1670
The like hath beene the malice of wicked men in all ages, against the deerest seruants of God;
The like hath been the malice of wicked men in all ages, against the dearest Servants of God;
dt av-j vhz vbn dt n1 pp-f j n2 p-acp d n2, p-acp dt js-jn n2 pp-f np1;
(17) verse (DIV2)
182
Page 72
1671
Act. 6. 14. Stephen is accused to speake blasphemous words against the Law: Act. 21. 28. Paul is charged with the same crime.
Act. 6. 14. Stephen is accused to speak blasphemous words against the Law: Act. 21. 28. Paul is charged with the same crime.
n1 crd crd np1 vbz vvn p-acp vvb j n2 p-acp dt n1: n1 crd crd np1 vbz vvn p-acp dt d n1.
(17) verse (DIV2)
182
Page 72
1672
And such is the malice of the Papists, against all Euangelicall reformed Churches; because wee denie Iustification by workes, therefore they condemne vs for enemies to good workes:
And such is the malice of the Papists, against all Evangelical reformed Churches; Because we deny Justification by works, Therefore they condemn us for enemies to good works:
cc d vbz dt n1 pp-f dt njp2, p-acp d np1 vvd n2; c-acp pns12 vvb n1 p-acp n2, av pns32 vvb pno12 p-acp n2 p-acp j n2:
(17) verse (DIV2)
182
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1673
and in many other points, they fasten vpon vs notes of reproach, for holding the truth.
and in many other points, they fasten upon us notes of reproach, for holding the truth.
cc p-acp d j-jn n2, pns32 vvb p-acp pno12 n2 pp-f n1, p-acp vvg dt n1.
(17) verse (DIV2)
182
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1674
Yea, among our selues, the like malice doth appeare in those that brand their brethren with odious names,
Yea, among our selves, the like malice does appear in those that brand their brothers with odious names,
uh, p-acp po12 n2, dt j n1 vdz vvi p-acp d cst vvb po32 n2 p-acp j n2,
(17) verse (DIV2)
182
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1675
because they shew forth more care then others, of their dutie to God: but let all Gods children beware of this Pharisaicall practise.
Because they show forth more care then Others, of their duty to God: but let all God's children beware of this Pharisaical practice.
c-acp pns32 vvb av dc n1 cs n2-jn, pp-f po32 n1 p-acp np1: cc-acp vvb d ng1 n2 vvb pp-f d j n1.
(17) verse (DIV2)
182
Page 72
1676
Againe, obserue the Titles, vnder which he comprehendeth the whole Scriptures of the olde Testament; The Law and the Prophets:
Again, observe the Titles, under which he comprehendeth the Whole Scriptures of the old Testament; The Law and the prophets:
av, vvb dt n2, p-acp r-crq pns31 vvz dt j-jn n2 pp-f dt j n1; dt n1 cc dt n2:
(17) verse (DIV2)
183
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1677
Luke 16. 31. they are called Moses and the Prophets. Luke 24. 27. Christ beganne at Moses, and at all the Prophets,
Luke 16. 31. they Are called Moses and the prophets. Luke 24. 27. christ began At Moses, and At all the prophets,
zz crd crd pns32 vbr vvn np1 cc dt n2. zz crd crd np1 vvd p-acp np1, cc p-acp d dt n2,
(17) verse (DIV2)
183
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1678
and interpreted vnto them in all the Scriptures: there Moses and the Prophets containe all the Scriptures of the old Testament.and interpreted unto them in all the Scriptures: there Moses and the prophets contain all the Scriptures of the old Testament.
cc vvn p-acp pno32 p-acp d dt n2: a-acp np1 cc dt n2 vvi d dt n2 pp-f dt j n1.
(17) verse (DIV2)
183
Page 72
1679
Here then we may note a propertie of the bookes of the olde Testament;
Here then we may note a property of the books of the old Testament;
av av pns12 vmb vvi dt n1 pp-f dt n2 pp-f dt j n1;
(17) verse (DIV2)
184
Page 72
1680
namely, that euery one of them was written either by Moses, or some other of the Prophets. namely, that every one of them was written either by Moses, or Some other of the prophets.
av, cst d crd pp-f pno32 vbds vvn av-d p-acp np1, cc d n-jn pp-f dt n2.
(17) verse (DIV2)
184
Page 72
1681
And by this wee may knowe the Canonicall bookes of the olde Testament, and distinguish them from the bookes called Apocrypha:
And by this we may know the Canonical books of the old Testament, and distinguish them from the books called Apocrypha:
cc p-acp d pns12 vmb vvi dt j n2 pp-f dt j n1, cc vvi pno32 p-acp dt n2 vvn fw-la:
(17) verse (DIV2)
184
Page 72
1682
for the Apocrypha bookes were not penned by any of the Prophets, who spake and writ in the Hebrew tongue, the natiue language of the Iewes;
for the Apocrypha books were not penned by any of the prophets, who spoke and writ in the Hebrew tongue, the native language of the Iewes;
p-acp dt fw-la n2 vbdr xx vvn p-acp d pp-f dt n2, r-crq vvd cc vvn p-acp dt njp n1, dt j-jn n1 pp-f dt np2;
(17) verse (DIV2)
184
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1683
but by some other in the Greeke tongue, which was not the language of the olde Prophets.
but by Some other in the Greek tongue, which was not the language of the old prophets.
cc-acp p-acp d n-jn p-acp dt jp n1, r-crq vbds xx dt n1 pp-f dt j n2.
(17) verse (DIV2)
184
Page 72
1684
These bookes may bee regarded in sundrie respects, as containing many worthie Rules touching manners;
These books may be regarded in sundry respects, as containing many worthy Rules touching manners;
np1 n2 vmb vbi vvn p-acp j n2, c-acp vvg d j n2 vvg n2;
(17) verse (DIV2)
184
Page 72
1685
in which regard, wee may preferre them before other writings of men, so farre forth as they are consonant with the Scripture:
in which regard, we may prefer them before other writings of men, so Far forth as they Are consonant with the Scripture:
p-acp r-crq n1, pns12 vmb vvi pno32 p-acp j-jn n2 pp-f n2, av av-j av c-acp pns32 vbr j p-acp dt n1:
(17) verse (DIV2)
184
Page 72
1686
and so the Church of God hath of long time reuerenced them; but yet they are no part of the Law, nor of the Prophets.
and so the Church of God hath of long time reverenced them; but yet they Are no part of the Law, nor of the prophets.
cc av dt n1 pp-f np1 vhz pp-f av-j n1 vvd pno32; cc-acp av pns32 vbr dx n1 pp-f dt n1, ccx pp-f dt n2.
(17) verse (DIV2)
184
Page 72
1687
And therefore the Church of Rome doth notably wrong and abuse the world, in stiling these Apocryphall bookes, for Canonicall Scripture. And Therefore the Church of Rome does notably wrong and abuse the world, in styling these Apocryphal books, for Canonical Scripture.
cc av dt n1 pp-f np1 vdz av-j vvi cc vvi dt n1, p-acp vvg d j n2, p-acp j n1.
(17) verse (DIV2)
184
Page 72
1688
Thirdly, Christ in this his Apologie, sheweth a sweet consent betweene the Law and the Gospel:
Thirdly, christ in this his Apology, shows a sweet consent between the Law and the Gospel:
ord, np1 p-acp d po31 n1, vvz dt j n1 p-acp dt n1 cc dt n1:
(17) verse (DIV2)
185
Page 73
1689
They are not contrarie one to the other;
They Are not contrary one to the other;
pns32 vbr xx j-jn crd p-acp dt j-jn;
(17) verse (DIV2)
185
Page 73
1690
for Christ, who is the substance of the Gospel, came to fulfill the Lawe• and therefore Paul saith, that by faith wee establish the Law: for christ, who is the substance of the Gospel, Come to fulfil the Lawe• and Therefore Paul Says, that by faith we establish the Law:
p-acp np1, r-crq vbz dt n1 pp-f dt n1, vvd pc-acp vvi dt np1 cc av np1 vvz, cst p-acp n1 pns12 vvb dt n1:
(17) verse (DIV2)
185
Page 73
1691
and Hebrewes 9. 19, 20. &c. When Moses had giuen the Lawe vnto the people, hee offered sacrifices,
and Hebrews 9. 19, 20. etc. When Moses had given the Law unto the people, he offered Sacrifices,
cc njpg2 crd crd, crd av c-crq np1 vhd vvn dt n1 p-acp dt n1, pns31 vvd n2,
(17) verse (DIV2)
185
Page 73
1692
and sprinkled the blood thereof vpon the booke, and vpon the people, which was a type of the shedding of Christs blood, as it is there expounded: and sprinkled the blood thereof upon the book, and upon the people, which was a type of the shedding of Christ blood, as it is there expounded:
cc vvd dt n1 av p-acp dt n1, cc p-acp dt n1, r-crq vbds dt n1 pp-f dt n-vvg pp-f npg1 n1, c-acp pn31 vbz a-acp vvn:
(17) verse (DIV2)
185
Page 73
1693
which did notably signifie this consent betweene the Law and the Gospel, in so much ▪ as without Christ, the Law could not stand.
which did notably signify this consent between the Law and the Gospel, in so much ▪ as without christ, the Law could not stand.
r-crq vdd av-j vvi d n1 p-acp dt n1 cc dt n1, p-acp av av-d ▪ c-acp p-acp np1, dt n1 vmd xx vvi.
(17) verse (DIV2)
185
Page 73
1694
Now this consent betweene them standeth herein;
Now this consent between them Stands herein;
av d n1 p-acp pno32 vvz av;
(17) verse (DIV2)
186
Page 73
1695
The Law requireth perfect obedience, and threateneth death to the least breach thereof, not propounding any way for the fulfilling thereof, out of our selues;
The Law requires perfect Obedience, and threateneth death to the least breach thereof, not propounding any Way for the fulfilling thereof, out of our selves;
dt n1 vvz j n1, cc vvz n1 p-acp dt ds n1 av, xx vvg d n1 p-acp dt j-vvg av, av pp-f po12 n2;
(17) verse (DIV2)
186
Page 73
1697
for which cause, Christ is called, the ende of the Lawe for righteousnesse to euery one that beleeueth.
for which cause, christ is called, the end of the Law for righteousness to every one that Believeth.
p-acp r-crq n1, np1 vbz vvn, dt n1 pp-f dt n1 p-acp n1 p-acp d pi cst vvz.
(17) verse (DIV2)
186
Page 73
1698
And through Christ it is, that the righteousnesse of the Law is fulfilled in vs, which walke not after the flesh, but after the spirit.
And through christ it is, that the righteousness of the Law is fulfilled in us, which walk not After the Flesh, but After the Spirit.
cc p-acp np1 pn31 vbz, cst dt n1 pp-f dt n1 vbz vvn p-acp pno12, r-crq vvb xx p-acp dt n1, cc-acp p-acp dt n1.
(17) verse (DIV2)
186
Page 73
1699
Verse 18. For truely I say vnto you, till heauen and earth perish, one iot or one title of the Law shall not escape, till all things bee fulfilled.
Verse 18. For truly I say unto you, till heaven and earth perish, one jot or one title of the Law shall not escape, till all things be fulfilled.
n1 crd p-acp av-j pns11 vvb p-acp pn22, c-acp n1 cc n1 vvi, crd n1 cc crd n1 pp-f dt n1 vmb xx vvi, c-acp d n2 vbb vvn.
(18) verse (DIV2)
186
Page 73
1700
Here our Sauiour Christ propoundeth the second argument, for the clearing of himselfe from their false imputation of destroying the Lawe,
Here our Saviour christ propoundeth the second argument, for the clearing of himself from their false imputation of destroying the Law,
av po12 n1 np1 vvz dt ord n1, p-acp dt n-vvg pp-f px31 p-acp po32 j n1 pp-f vvg dt n1,
(18) verse (DIV2)
187
Page 73
1701
and it is drawne from the nature of the Law, which is immutable. The Exposition. For: This sheweth the dependance of this verse vpon the former. Truely I say vnto you:
and it is drawn from the nature of the Law, which is immutable. The Exposition. For: This shows the dependence of this verse upon the former. Truly I say unto you:
cc pn31 vbz vvn p-acp dt n1 pp-f dt n1, r-crq vbz j. dt n1. p-acp: d vvz dt n1 pp-f d n1 p-acp dt j. av-j pns11 vvb p-acp pn22:
(18) verse (DIV2)
187
Page 73
1702
This is a forme of speech which our Sauiour vsed, when he would solemnely auouch any waightie truth:
This is a Form of speech which our Saviour used, when he would solemnly avouch any weighty truth:
d vbz dt n1 pp-f n1 r-crq po12 n1 vvn, c-crq pns31 vmd av-j vvi d j n1:
(18) verse (DIV2)
188
Page 73
1703
and ▪ propounding this in his owne name;
and ▪ propounding this in his own name;
cc ▪ vvg d p-acp po31 d n1;
(18) verse (DIV2)
188
Page 73
1704
herein he sheweth himselfe to bee the Doctour of his Church, whome we must heare in all things,
herein he shows himself to be the Doctor of his Church, whom we must hear in all things,
av pns31 vvz px31 pc-acp vbi dt n1 pp-f po31 n1, ro-crq pns12 vmb vvi p-acp d n2,
(18) verse (DIV2)
188
Page 73
1705
for hee speaketh as one that cannot lie. The thing hee saith is this; Till heauen and earth perish, one iotte or title of the Lawe shall not passe.
for he speaks as one that cannot lie. The thing he Says is this; Till heaven and earth perish, one jot or title of the Law shall not pass.
c-acp pns31 vvz c-acp pi cst vmbx vvi. dt n1 pns31 vvz vbz d; p-acp n1 cc n1 vvi, crd n1 cc n1 pp-f dt n1 vmb xx vvi.
(18) verse (DIV2)
188
Page 73
1706
In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe;
In which words he sets down the stability and the unchangeableness of the Law;
p-acp r-crq n2 pns31 vvz a-acp dt n1 cc dt n1 pp-f dt n1;
(18) verse (DIV2)
188
Page 73
1707
and that hee might fully expresse his mind•, hee borroweth a phrase from the Hebrewe Alphabet, wherein Iod is the least letter:
and that he might Fully express his mind•, he borroweth a phrase from the Hebrew Alphabet, wherein God is the least Letter:
cc cst pns31 vmd av-j vvi po31 n1, pns31 vvz dt n1 p-acp dt njp n1, c-crq n1 vbz dt ds n1:
(18) verse (DIV2)
188
Page 73
1708
One iot; signifying, that not so much, as this little letter Iod, shall passe out of the Lawe.One jot; signifying, that not so much, as this little Letter God, shall pass out of the Law.
crd n1; vvg, cst xx av av-d, c-acp d j n1 n1, vmb vvi av pp-f dt n1.
(18) verse (DIV2)
188
Page 73
1709
Againe, by Title some thinke is meant the Hebrewe vowels; but properly it signifieth a line bent crooked, or the toppe of an horne;
Again, by Title Some think is meant the Hebrew vowels; but properly it signifies a line bent crooked, or the top of an horn;
av, p-acp n1 d vvb vbz vvn dt njp n2; cc-acp av-j pn31 vvz dt n1 vvd j, cc dt n1 pp-f dt n1;
(18) verse (DIV2)
189
Page 73
1710
so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters;
so that Here it properly signifies the bending or bowing that is in the top of Some Hebrew letters;
av d av pn31 av-j vvz dt n-vvg cc vvg cst vbz p-acp dt n1 pp-f d njp n2;
(18) verse (DIV2)
189
Page 74
1711
insinuating, that not so much as the least part of a letter in the Law should passe away.
insinuating, that not so much as the least part of a Letter in the Law should pass away.
vvg, cst xx av av-d c-acp dt ds n1 pp-f dt n1 p-acp dt n1 vmd vvi av.
(18) verse (DIV2)
189
Page 74
1712
Now these things must not be taken properly, for it hath beene, and may be, that in the Hebrew copies of the old Testament, some letters should bee changed,
Now these things must not be taken properly, for it hath been, and may be, that in the Hebrew copies of the old Testament, Some letters should be changed,
av d n2 vmb xx vbi vvn av-j, c-acp pn31 vhz vbn, cc vmb vbi, cst p-acp dt njp n2 pp-f dt j n1, d n2 vmd vbi vvn,
(18) verse (DIV2)
189
Page 74
1713
as may appeare by the diuers readings in sundrie copies; for that may be without the losse of any sentence: but Christs meaning is this;
as may appear by the diverse readings in sundry copies; for that may be without the loss of any sentence: but Christ meaning is this;
c-acp vmb vvi p-acp dt j n2-vvg p-acp j n2; p-acp d vmb vbi p-acp dt n1 pp-f d n1: cc-acp npg1 n1 vbz d;
(18) verse (DIV2)
189
Page 74
1714
That not the least parcell or sentence in the Law shall passe away; making parts in the Law, to be as titles in the Alphabet. Till heauen and earth perish:
That not the least parcel or sentence in the Law shall pass away; making parts in the Law, to be as titles in the Alphabet. Till heaven and earth perish:
cst xx dt ds n1 cc n1 p-acp dt n1 vmb vvi av; vvg n2 p-acp dt n1, pc-acp vbi c-acp n2 p-acp dt n1. p-acp n1 cc n1 vvb:
(18) verse (DIV2)
189
Page 74
1715
that is, neuer; so much this phrase insinuateth:
that is, never; so much this phrase insinuates:
cst vbz, av-x; av av-d d n1 vvz:
(18) verse (DIV2)
189
Page 74
1716
for though heauen and earth shall be changed in regard of their qualities, yet the substance of them shall neuer passe to nothing:
for though heaven and earth shall be changed in regard of their qualities, yet the substance of them shall never pass to nothing:
c-acp cs n1 cc n1 vmb vbi vvn p-acp n1 pp-f po32 n2, av dt n1 pp-f pno32 vmb av-x vvi p-acp pix:
(18) verse (DIV2)
189
Page 74
1717
and in this sense is the word Till vsed else-where, 1. Sam. 15. 35. Samuell came no more to see Saul, till the day of his death:
and in this sense is the word Till used elsewhere, 1. Sam. 15. 35. Samuel Come no more to see Saul, till the day of his death:
cc p-acp d n1 vbz dt n1 p-acp vvd av, crd np1 crd crd np1 vvd dx dc pc-acp vvi np1, c-acp dt n1 pp-f po31 n1:
(18) verse (DIV2)
189
Page 74
1718
that is, neuer. Till all things be fulfilled:
that is, never. Till all things be fulfilled:
cst vbz, av. p-acp d n2 vbb vvn:
(18) verse (DIV2)
189
Page 74
1719
that is, till euery thing commanded in the Law bee done, so as it shall no more vrge a man to any obedience:
that is, till every thing commanded in the Law be done, so as it shall no more urge a man to any Obedience:
cst vbz, c-acp d n1 vvn p-acp dt n1 vbb vdn, av c-acp pn31 vmb av-dx av-dc vvi dt n1 p-acp d n1:
(18) verse (DIV2)
189
Page 74
1720
which shall neuer bee, for it must eternally bee fulfilled: so that this phrase hath the like sense with the former;
which shall never be, for it must eternally be fulfilled: so that this phrase hath the like sense with the former;
r-crq vmb av-x vbi, c-acp pn31 vmb av-j vbi vvn: av cst d n1 vhz dt j n1 p-acp dt j;
(18) verse (DIV2)
189
Page 74
1721
importing thus much, euen for euer and euer: so that this is the meaning of this verse;
importing thus much, even for ever and ever: so that this is the meaning of this verse;
vvg av av-d, av-j c-acp av cc av: av cst d vbz dt n1 pp-f d n1;
(18) verse (DIV2)
189
Page 74
1722
That the Law of God is vnchangeable, not onely in the whole, but for euery part thereof;
That the Law of God is unchangeable, not only in the Whole, but for every part thereof;
cst dt n1 pp-f np1 vbz j-u, xx av-j p-acp dt j-jn, cc-acp p-acp d n1 av;
(18) verse (DIV2)
189
Page 74
1723
and the fulfilling thereof shall neuer haue an ende. Christs reason then stands thus;
and the fulfilling thereof shall never have an end. Christ reason then Stands thus;
cc dt j-vvg av vmb av-x vhi dt n1. npg1 n1 av vvz av;
(18) verse (DIV2)
189
Page 74
1724
If the Lawe bee immutable, and for obseruation eternall, then I came not to destroy it: If the Law be immutable, and for observation Eternal, then I Come not to destroy it:
cs dt n1 vbb j, cc p-acp n1 j, cs pns11 vvd xx pc-acp vvi pn31:
(18) verse (DIV2)
189
Page 74
1725
but the Lawe is immutable and eternall; and therefore I came not to destroy it. First here obserue, that the Law of God is made perpetuall and vnchangeable: but the Law is immutable and Eternal; and Therefore I Come not to destroy it. First Here observe, that the Law of God is made perpetual and unchangeable:
cc-acp dt n1 vbz j cc j; cc av pns11 vvd xx pc-acp vvi pn31. ord av vvi, cst dt n1 pp-f np1 vbz vvn j cc j-u:
(18) verse (DIV2)
189
Page 74
1726
If any man aske how this can be, seeing the Apostle faith, The Lawe is changed? Answer. The Law is threefold;
If any man ask how this can be, seeing the Apostle faith, The Law is changed? Answer. The Law is threefold;
cs d n1 vvb c-crq d vmb vbi, vvg dt n1 n1, dt n1 vbz vvn? n1. dt n1 vbz j;
(18) verse (DIV2)
190
Page 74
1727
Ceremoniall, Iudiciall, and Morall, as hath beene said:Ceremonial, Judicial, and Moral, as hath been said:
j, j, cc j, c-acp vhz vbn vvn:
(18) verse (DIV2)
190
Page 74
1728
now that place is principally to be vnderstood of the Ceremoniall law, which indeede is abrogated, in regard of the obseruation of it in Gods worship;
now that place is principally to be understood of the Ceremonial law, which indeed is abrogated, in regard of the observation of it in God's worship;
av cst n1 vbz av-j pc-acp vbi vvn pp-f dt j n1, r-crq av vbz vvn, p-acp n1 pp-f dt n1 pp-f pn31 p-acp npg1 n1;
(18) verse (DIV2)
190
Page 74
1729
but in the scope and substance of it, which is Christ crucified, with his benefits, whom it shadowed out, it remaineth still,
but in the scope and substance of it, which is christ Crucified, with his benefits, whom it shadowed out, it remains still,
cc-acp p-acp dt n1 cc n1 pp-f pn31, r-crq vbz np1 vvn, p-acp po31 n2, ro-crq pn31 vvd av, pn31 vvz av,
(18) verse (DIV2)
190
Page 74
1730
and is now more plaine then euer it was.
and is now more plain then ever it was.
cc vbz av av-dc j cs av pn31 vbds.
(18) verse (DIV2)
190
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1731
As for the Iudiciall law, though it be abrogated vnto vs, so farre forth as it was peculiar to the Iewes;
As for the Judicial law, though it be abrogated unto us, so Far forth as it was peculiar to the Iewes;
p-acp p-acp dt j n1, c-acp pn31 vbb vvn p-acp pno12, av av-j av c-acp pn31 vbds j p-acp dt np2;
(18) verse (DIV2)
190
Page 74
1732
yet, as it agrees with common equitie, and serues directly to establish the precepts of the Morall lawe, it is perpetuall.
yet, as it agrees with Common equity, and serves directly to establish the Precepts of the Moral law, it is perpetual.
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(18) verse (DIV2)
190
Page 74
1733
If it be said, that Christ changed the Morall law, in changing the Sabbath day, from the seauenth day to the eight:
If it be said, that christ changed the Moral law, in changing the Sabbath day, from the Seventh day to the eight:
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(18) verse (DIV2)
190
Page 74
1734
I answer, Christ did so indeed by his Apostles, but that is no change of the substance,
I answer, christ did so indeed by his Apostles, but that is no change of the substance,
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(18) verse (DIV2)
190
Page 74
1735
but of the ceremonie of the Sabbath:
but of the ceremony of the Sabbath:
cc-acp pp-f dt n1 pp-f dt n1:
(18) verse (DIV2)
190
Page 74
1736
for the substance of that law is, the inioyning of a seauenth daies rest vnto the Lord.
for the substance of that law is, the enjoining of a Seventh days rest unto the Lord.
c-acp dt n1 pp-f d n1 vbz, dt vvg pp-f dt ord ng1 n1 p-acp dt n1.
(18) verse (DIV2)
190
Page 74
1737
Now though the seauenth day from the creation be not kept, yet a seauenth day is kept still.
Now though the Seventh day from the creation be not kept, yet a Seventh day is kept still.
av cs dt ord n1 p-acp dt n1 vbb xx vvn, av dt ord n1 vbz vvn av.
(18) verse (DIV2)
190
Page 75
1738
If it be further said, that the Law it selfe is abrogated;
If it be further said, that the Law it self is abrogated;
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(18) verse (DIV2)
190
Page 75
1739
for that euery one that breaketh the Lawe is not accursed, according to the sentence thereof, Deut. 27. 26. Answer. Wee must knowe that the Law is but one part of Gods word,
for that every one that breaks the Law is not accursed, according to the sentence thereof, Deuteronomy 27. 26. Answer. we must know that the Law is but one part of God's word,
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(18) verse (DIV2)
190
Page 75
1740
and the Gospel another, reuealing another part of Gods will, besides that which the Lawe made knowne;
and the Gospel Another, revealing Another part of God's will, beside that which the Law made known;
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(18) verse (DIV2)
190
Page 75
1741
for it addes a qualification to the Law, moderating the rigour thereof, after this manner:
for it adds a qualification to the Law, moderating the rigour thereof, After this manner:
p-acp pn31 vvz dt n1 p-acp dt n1, vvg dt n1 av, c-acp d n1:
(18) verse (DIV2)
190
Page 75
1742
Hee is accursed (saith the Law) that faileth in any commandement, except (saith the Gospel) he bee reconciled againe in Christ, He is accursed (Says the Law) that Faileth in any Commandment, except (Says the Gospel) he be reconciled again in christ,
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(18) verse (DIV2)
190
Page 75
1743
and in him haue the pardon of his transgressions. and in him have the pardon of his transgressions.
cc p-acp pno31 vhb dt n1 pp-f po31 n2.
(18) verse (DIV2)
190
Page 75
1744
And yet the Morall law remaines for euer a rule of obedience to euery childe of God,
And yet the Moral law remains for ever a Rule of Obedience to every child of God,
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(18) verse (DIV2)
190
Page 75
1745
though he be not bound to bring the same obedience for his iustification before God.
though he be not bound to bring the same Obedience for his justification before God.
cs pns31 vbb xx vvn pc-acp vvi dt d n1 p-acp po31 n1 p-acp np1.
(18) verse (DIV2)
190
Page 75
1746
Againe, this propertie of the Law, in beeing vnchangeable, and for euer to be kept, sheweth, that no creature may dispense with the Law of God. Mens lawes may be abrogated and changed,
Again, this property of the Law, in being unchangeable, and for ever to be kept, shows, that no creature may dispense with the Law of God. Men's laws may be abrogated and changed,
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(18) verse (DIV2)
191
Page 75
1747
but Gods Law euen in the least parts thereof, must stand for euer, till it be accomplished to the full:
but God's Law even in the least parts thereof, must stand for ever, till it be accomplished to the full:
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(18) verse (DIV2)
191
Page 75
1748
but if it might be dispensed with, then not onely iots and titles thereof, but whole lawes might bee abrogated.
but if it might be dispensed with, then not only jots and titles thereof, but Whole laws might be abrogated.
cc-acp cs pn31 vmd vbi vvn p-acp, cs xx av-j n2 cc n2 av, cc-acp j-jn n2 vmd vbi vvn.
(18) verse (DIV2)
191
Page 75
1749
This shewes the blasphemous impietie of the Popes of Rome, who in their Canons be authorized to dispense with the lawes of God:
This shows the blasphemous impiety of the Popes of Room, who in their Canonas be authorized to dispense with the laws of God:
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(18) verse (DIV2)
191
Page 75
1750
yea, in the last Councell of Trent, hee is priuiledged to dispense with some of the lawes of Consanguinitie, against nature, flatly forbidden in the word of God;
yea, in the last Council of Trent, he is privileged to dispense with Some of the laws of Consanguinity, against nature, flatly forbidden in the word of God;
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(18) verse (DIV2)
191
Page 75
1751
which is most horrible rebellion, and a great disgrace vnto God.
which is most horrible rebellion, and a great disgrace unto God.
r-crq vbz av-ds j n1, cc dt j n1 p-acp np1.
(18) verse (DIV2)
191
Page 75
1752
Thirdly, from this propertie of the Law, we may obserue, that it is not likely that any whole booke of Canonicall Scripture is lost;
Thirdly, from this property of the Law, we may observe, that it is not likely that any Whole book of Canonical Scripture is lost;
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(18) verse (DIV2)
192
Page 75
1753
for not one sentence ▪ of the Law shall passe till all be fulfilled; much lesse then can whole bookes perish.
for not one sentence ▪ of the Law shall pass till all be fulfilled; much less then can Whole books perish.
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(18) verse (DIV2)
192
Page 75
1754
Sundrie men do thinke that whole bookes be loste;
Sundry men do think that Whole books be lost;
j n2 vdb vvi d j-jn n2 vbb vvn;
(18) verse (DIV2)
192
Page 75
1755
but that opinion cals into question the fidelitie of the Church, and Gods own prouidence, in preseruing his word:
but that opinion calls into question the Fidis of the Church, and God's own providence, in preserving his word:
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(18) verse (DIV2)
192
Page 75
1756
neither can it stand wel with this text, that saith, no title thereof shal faile.
neither can it stand well with this text, that Says, no title thereof shall fail.
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(18) verse (DIV2)
192
Page 75
1757
Those that seeme to be lost, were either humane writings, as bookes of lawes and Chronicles, such as our books of statutes or Chronicles be;
Those that seem to be lost, were either humane writings, as books of laws and Chronicles, such as our books of statutes or Chronicles be;
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(18) verse (DIV2)
192
Page 75
1758
or books of philosophie, such as Salomon writ: or else some of them are in the Canonicall Scripture;
or books of philosophy, such as Solomon writ: or Else Some of them Are in the Canonical Scripture;
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(18) verse (DIV2)
192
Page 75
1759
for the bookes of Samuel and the Kings, were written by diuers Prophets: and therfore we may more safely hold, that no part of holy Scripture is lost, neither shall euer faile.
for the books of Samuel and the Kings, were written by diverse prophets: and Therefore we may more safely hold, that no part of holy Scripture is lost, neither shall ever fail.
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(18) verse (DIV2)
192
Page 75
1760
For howsoeuer after the last iudgement the vse of the word written shall cease, yet the substance thereof shall remaine in mens hearts, and be kept for euer.
For howsoever After the last judgement the use of the word written shall cease, yet the substance thereof shall remain in men's hearts, and be kept for ever.
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(18) verse (DIV2)
192
Page 75
1761
Fourthly, this immutabilitie of the Law, containes a matter of great terrour & woe vnto al impenitent sinners;
Fourthly, this immutability of the Law, contains a matter of great terror & woe unto all impenitent Sinners;
ord, d n1 pp-f dt n1, vvz dt n1 pp-f j n1 cc n1 p-acp d j n2;
(18) verse (DIV2)
193
Page 75
1762
for howsoeuer they may flatter themselues with a presumption of Gods mercie, yet the curse of Law which is against them, shall stand for euer:
for howsoever they may flatter themselves with a presumption of God's mercy, yet the curse of Law which is against them, shall stand for ever:
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(18) verse (DIV2)
193
Page 76
1763
and therefore while they goe on in sinne, they haue iust cause to houle and crie;
and Therefore while they go on in sin, they have just cause to houle and cry;
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(18) verse (DIV2)
193
Page 76
1764
for Gods iustice in that his Law is inuiolable: neither will gold or siluer pacifie Gods wrath;
for God's Justice in that his Law is inviolable: neither will gold or silver pacify God's wrath;
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(18) verse (DIV2)
193
Page 76
1765
for though a man by his power and wealth were able to ouerturne heauen and earth,
for though a man by his power and wealth were able to overturn heaven and earth,
c-acp cs dt n1 p-acp po31 n1 cc n1 vbdr j pc-acp vvi n1 cc n1,
(18) verse (DIV2)
193
Page 76
1766
yet that would not helpe him:
yet that would not help him:
av cst vmd xx vvi pno31:
(18) verse (DIV2)
193
Page 76
1767
though heauen and earth be brought to nothing, yet euery part of Gods Law must stand for euer, and be fulfilled.
though heaven and earth be brought to nothing, yet every part of God's Law must stand for ever, and be fulfilled.
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(18) verse (DIV2)
193
Page 76
1768
And therefore whosoeuer doe lie in any finne, must in time repent, humble themselues, forsake their sins,
And Therefore whosoever do lie in any fin, must in time Repent, humble themselves, forsake their Sins,
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(18) verse (DIV2)
193
Page 76
1769
and betake themselues vnto Christ, that he may fulfill the Law for them;
and betake themselves unto christ, that he may fulfil the Law for them;
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(18) verse (DIV2)
193
Page 76
1770
or else the cuise thereof shall certainly be fulfilled in them, and they shall there lie howling vnder it eternally, where is nothing but weeping and gnashing of teeth.
or Else the cuise thereof shall Certainly be fulfilled in them, and they shall there lie howling under it eternally, where is nothing but weeping and gnashing of teeth.
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(18) verse (DIV2)
193
Page 76
1771
Fiftly, this immutabilitie of the Law, and so proportionably of euery part of Gods word,
Fifty, this immutability of the Law, and so proportionably of every part of God's word,
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(18) verse (DIV2)
194
Page 76
1772
as it prooueth the Scriptures to be the word of God, so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises.
as it proveth the Scriptures to be the word of God, so it is a most excellent ground of Comfort for all God's Servants to establish their hearts in the assurance of all his promises.
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(18) verse (DIV2)
194
Page 76
1773
A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises, especially in the time of triall and temptation;
A Christian heart is Subject to receive many doubtings of the truth of God's promises, especially in the time of trial and temptation;
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(18) verse (DIV2)
194
Page 76
1774
but this must be remembred for euer, that the whole word of God is immutable;
but this must be remembered for ever, that the Whole word of God is immutable;
cc-acp d vmb vbi vvn p-acp av, cst dt j-jn n1 pp-f np1 vbz j;
(18) verse (DIV2)
194
Page 76
1775
though mans promises may faile and their lawes be abrogated, yet no iot or part of Gods word shall passe vnfulfilled:
though men promises may fail and their laws be abrogated, yet no jot or part of God's word shall pass unfulfilled:
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(18) verse (DIV2)
194
Page 76
1776
and therefore they must constantly waite for the accomplishment thereof, for in due time it shall be fulfilled.
and Therefore they must constantly wait for the accomplishment thereof, for in due time it shall be fulfilled.
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(18) verse (DIV2)
194
Page 76
1777
Sixtly, we are hereby taught to put on patience in afflictiōs;
Sixty, we Are hereby taught to put on patience in afflictions;
ord, pns12 vbr av vvn pc-acp vvi p-acp n1 p-acp n2;
(18) verse (DIV2)
195
Page 76
1778
for they come by the speciall appointment of our God, who saith in his word, That through many afflictions we must enter into the kingdome of heauen:
for they come by the special appointment of our God, who Says in his word, That through many afflictions we must enter into the Kingdom of heaven:
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(18) verse (DIV2)
195
Page 76
1779
now euery part of Gods word must be accomplished;
now every part of God's word must be accomplished;
av d n1 pp-f npg1 n1 vmb vbi vvn;
(18) verse (DIV2)
195
Page 76
1780
and therefore Christ bade Peter to put vp his sword, when he would haue rescued his apprehension;
and Therefore christ bade Peter to put up his sword, when he would have rescued his apprehension;
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(18) verse (DIV2)
195
Page 76
1781
for (saith he) I could pray to my Father, and hee would send more then twelue legions of Angels to helpe me;
for (Says he) I could pray to my Father, and he would send more then twelue legions of Angels to help me;
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(18) verse (DIV2)
195
Page 76
1782
but how then should the Scriptures be fulfilled, which say, It must be so? Matth. 26. 52, 53, 54.but how then should the Scriptures be fulfilled, which say, It must be so? Matthew 26. 52, 53, 54.
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(18) verse (DIV2)
195
Page 76
1783
Seauenthly, our Sauiour Christ in this propertie of immutabilitie, giueth vnto the whole Law, and vnto euery sillable and letter thereof, his proper force, vertue, and sense;
Seauenthly, our Saviour christ in this property of immutability, gives unto the Whole Law, and unto every Syllable and Letter thereof, his proper force, virtue, and sense;
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(18) verse (DIV2)
196
Page 76
1784
so as there is nothing in it, not so much as one letter vaine or idle:
so as there is nothing in it, not so much as one Letter vain or idle:
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(18) verse (DIV2)
196
Page 76
1785
for euery commandement reueales the perfect iustice of God, and euery letter serues to expresse the same comaundement.
for every Commandment reveals the perfect Justice of God, and every Letter serves to express the same Commandment.
c-acp d n1 vvz dt j n1 pp-f np1, cc d n1 vvz pc-acp vvi dt d n1.
(18) verse (DIV2)
196
Page 76
1786
And herein the Law of God differeth from mens lawes; for in them bee many vaine and idle words, yea oftentimes whole sentences;
And herein the Law of God differeth from men's laws; for in them be many vain and idle words, yea oftentimes Whole sentences;
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(18) verse (DIV2)
196
Page 76
1787
but in the law of God it is not so:
but in the law of God it is not so:
cc-acp p-acp dt n1 pp-f np1 pn31 vbz xx av:
(18) verse (DIV2)
196
Page 77
1788
Prou. 8. 8. All the words of my mouth are righteous, there is no lewdnesse nor frowardnesse in them:
Prou. 8. 8. All the words of my Mouth Are righteous, there is no Lewdness nor frowardness in them:
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(18) verse (DIV2)
196
Page 77
1789
yea, the Law of the Lord is perfect, his statutes are right, and his iudgements true and righteous altogether.
yea, the Law of the Lord is perfect, his statutes Are right, and his Judgments true and righteous altogether.
uh, dt n1 pp-f dt n1 vbz j, po31 n2 vbr j-jn, cc po31 n2 j cc j av.
(18) verse (DIV2)
196
Page 77
1790
Now the consideration of this integritie and perfection of the law, and word of God, must mooue vs to studie the Scriptures with great diligence;
Now the consideration of this integrity and perfection of the law, and word of God, must move us to study the Scriptures with great diligence;
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(18) verse (DIV2)
196
Page 77
1791
so saith our Sauiour Christ, Search the Scriptures: that is, shake and sift them (as the word signifieth) search narrowely, till the true force and meaning of euery sentence,
so Says our Saviour christ, Search the Scriptures: that is, shake and sift them (as the word signifies) search narrowly, till the true force and meaning of every sentence,
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(18) verse (DIV2)
196
Page 77
1792
yea of euery word and sillable; nay, of euery letter and iotte therein, bee knowne and vnderstood;
yea of every word and Syllable; nay, of every Letter and jot therein, be known and understood;
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(18) verse (DIV2)
196
Page 77
1793
conferre place with place, the scope of one place with another, things going before with things that come after;
confer place with place, the scope of one place with Another, things going before with things that come After;
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(18) verse (DIV2)
196
Page 77
1794
yea, compare word with word, letter with letter, and search it throughly.
yea, compare word with word, Letter with Letter, and search it thoroughly.
uh, vvb n1 p-acp n1, n1 p-acp n1, cc vvb pn31 av-j.
(18) verse (DIV2)
196
Page 77
1795
This manner of studying the Scripture is most necessarie, as beeing the thing ▪ indeede, which preserueth and vpholdeth the Church of God, and the puritie of religion;
This manner of studying the Scripture is most necessary, as being the thing ▪ indeed, which Preserveth and upholdeth the Church of God, and the purity of Religion;
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(18) verse (DIV2)
196
Page 77
1796
for about foure or fiue hundred years agone, men left off to studie the Bible,
for about foure or fiue hundred Years ago, men left off to study the bible,
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1797
after this sort, and betooke themselues to the writings of men, occupying their wits wholly in vaine quid•ities in Philosophie;
After this sort, and betook themselves to the writings of men, occupying their wits wholly in vain quid•ities in Philosophy;
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1798
and in hid mysteries of Diuinitie:
and in hid Mysteres of Divinity:
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1799
by which meanes it came to passe ▪ that Poperie and Apostacie from the truth, spread it selfe ouer the world, for many hundred yeares together.
by which means it Come to pass ▪ that Popery and Apostasy from the truth, spread it self over the world, for many hundred Years together.
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Page 77
1800
Afterward, God of his meere mercie, put into the hearts of some men, to bee carefull searchers in the word of God, by which meanes the truth appeared, as light out of darkenesse.
Afterwards, God of his mere mercy, put into the hearts of Some men, to be careful searchers in the word of God, by which means the truth appeared, as Light out of darkness.
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1801
Thus God stirred up Luther ▪ about the yeare of our Lord ▪ 1517. who by diligent search in the Scripture, and especially by serious meditation;
Thus God stirred up Luther ▪ about the year of our Lord ▪ 1517. who by diligent search in the Scripture, and especially by serious meditation;
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1802
with praier, vpon these words of the Apostle, Roman. 3. 21. That now by the Gospel, without the Law, the Iustice of God is made manifest:
with prayer, upon these words of the Apostle, Roman. 3. 21. That now by the Gospel, without the Law, the justice of God is made manifest:
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Page 77
1804
and thereupon, began to maintaine and professe Iustification before God to be free, through and by faith in Christ onely, without helpe from the works of the law, against the doctrine of the Church of Rome;
and thereupon, began to maintain and profess Justification before God to be free, through and by faith in christ only, without help from the works of the law, against the Doctrine of the Church of Rome;
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196
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1805
and so by further diligence and industrie in the Scripture; the truth of God shone forth more and more.
and so by further diligence and industry in the Scripture; the truth of God shone forth more and more.
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1806
Let all men, but especially Students in diuinitie, consider this effect, of searching out the Scriptures,
Let all men, but especially Students in divinity, Consider this Effect, of searching out the Scriptures,
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1807
as a spurre to diligence, in this behalfe.
as a spur to diligence, in this behalf.
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1808
By this means also, errors and heresies are auoyded and suppressed, & the will of God is plainly reuealed.
By this means also, errors and heresies Are avoided and suppressed, & the will of God is plainly revealed.
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1809
And here by the way, we may see how profitable and necessarie the gift of Interpretation is ▪ It is a most excellent gift of the spirit, pertaining to the Ministerie;
And Here by the Way, we may see how profitable and necessary the gift of Interpretation is ▪ It is a most excellent gift of the Spirit, pertaining to the Ministry;
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1810
and therefore most commendable & necessarie is the vse thereof in Schooles of Learning.
and Therefore most commendable & necessary is the use thereof in Schools of Learning.
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1811
Eightly, this immutabilitie ascribed to Gods law, that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates, not onely to be keepers of Moses law in their owne persons;
Eighth, this immutability ascribed to God's law, that every part thereof shall be accomplished to the full Teaches all Princes and Magistrates, not only to be keepers of Moses law in their own Persons;
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Page 78
1812
but also within their rule and dominions, to doe their best indeauour, that the same bee fulfilled and kept by others.
but also within their Rule and Dominions, to do their best endeavour, that the same be fulfilled and kept by Others.
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Page 78
1813
For this cause did the Lord command, that the Prince of his people should haue the Law written before him in a booke, to read vpon continually, that hee may learne to feare God,
For this cause did the Lord command, that the Prince of his people should have the Law written before him in a book, to read upon continually, that he may Learn to Fear God,
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Page 78
1814
and to keepe all the words of the Law to doe them: and to keep all the words of the Law to do them:
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Page 78
1815
and that which is there enioyned vnto Princes, belongeth also vnto all Magistrates, Masters, and Parents;
and that which is there enjoined unto Princes, belongeth also unto all Magistrates, Masters, and Parents;
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1816
within their places and charges, they must be carefull to see the whole law of God practised,
within their places and charges, they must be careful to see the Whole law of God practised,
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Page 78
1817
and obeyed, both in their owne persons, and of those that are vnder them.
and obeyed, both in their own Persons, and of those that Are under them.
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1818
Lastly, by this immutabilitie ascribed to the Law, wee may learne, what it is to fulfill the law;
Lastly, by this immutability ascribed to the Law, we may Learn, what it is to fulfil the law;
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198
Page 78
1819
namely, to keepe and obserue to the full, euery particular thing which the law commaunds vs:
namely, to keep and observe to the full, every particular thing which the law commands us:
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198
Page 78
1820
and vpon this wee may ground two conclusions against the Papists; First, that no man can come to life euerlasting by his owne righteousnesse and obedience;
and upon this we may ground two conclusions against the Papists; First, that no man can come to life everlasting by his own righteousness and Obedience;
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Page 78
1821
for hee that would come to heauen by his owne righteousnesse, must be able to fulfill the whole law perfectly, in euery respect:
for he that would come to heaven by his own righteousness, must be able to fulfil the Whole law perfectly, in every respect:
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198
Page 78
1822
but since Adams fall, no man could keepe the lawe in all things, sauing our Sauiour Christ, both God and man.
but since Adams fallen, no man could keep the law in all things, Saving our Saviour christ, both God and man.
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Page 78
1823
Secondly, that our fulfilling of the law, must be in the obedience of Christ, for he onely was answerable to the whole law in all things;
Secondly, that our fulfilling of the law, must be in the Obedience of christ, for he only was answerable to the Whole law in all things;
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Page 78
1824
and therefore if we would come to heauen, we must not come in our owne righteousnesse, but in his;
and Therefore if we would come to heaven, we must not come in our own righteousness, but in his;
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Page 78
1825
as Paul wisheth to be found of God, Phil. 3. 8, 9.
as Paul wishes to be found of God, Philip 3. 8, 9.
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Page 78
1826
Verse 19. Whosoeuer therefore shall breake one of these least commandements, and teach men so, he shall bee called least in the kingdome of heauen;
Verse 19. Whosoever Therefore shall break one of these lest Commandments, and teach men so, he shall be called least in the Kingdom of heaven;
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(19) verse (DIV2)
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Page 78
1827
but whosoeuer shall obserue and teach them, the same shall bee called great in the kingdome of heauen.
but whosoever shall observe and teach them, the same shall be called great in the Kingdom of heaven.
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198
Page 78
1828
Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe, the stabilitie and eternitie of the whole law;
Our Saviour christ having plainly propounded in his Apology for himself, the stability and eternity of the Whole law;
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(19) verse (DIV2)
199
Page 78
1829
doth here laie downe two notable conclusions, for the vpholding thereof: 1. Because the Law is immutable and eternall,
does Here lay down two notable conclusions, for the upholding thereof: 1. Because the Law is immutable and Eternal,
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(19) verse (DIV2)
199
Page 78
1830
therefore he that breaketh one of the least of the commandements, and teacheth men so, shall be called least in the kingdome of heauen. Therefore he that breaks one of the least of the Commandments, and Teaches men so, shall be called least in the Kingdom of heaven.
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Page 78
1831
2. Because the Law is eternall ▪ therefore he that keepes the commandements, and teacheth men so, shall bee called great in the kingdome of heauen. For the first;
2. Because the Law is Eternal ▪ Therefore he that keeps the Commandments, and Teaches men so, shall be called great in the Kingdom of heaven. For the First;
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199
Page 78
1832
by least commandement, he meaneth the precepts of the Morall lawe, though in the former verse, by (Law) he vnderstood the whole law in three parts; Iudiciall, Morall, and Ceremoniall:
by least Commandment, he means the Precepts of the Moral law, though in the former verse, by (Law) he understood the Whole law in three parts; Judicial, Moral, and Ceremonial:
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Page 79
1833
And he calleth them litle, not simply in regard of themselues, as though they were so indeede;
And he calls them little, not simply in regard of themselves, as though they were so indeed;
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(19) verse (DIV2)
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Page 79
1834
for in it selfe euery commaundement of God is great and waightie:
for in it self every Commandment of God is great and weighty:
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Page 79
1835
but hee speaketh according to the opinion of the Iewes, for the Scribes and Pharises had ordained certaine rites and ceremonies, according to the tradition of their Fathers;
but he speaks according to the opinion of the Iewes, for the Scribes and Pharisees had ordained certain Rites and ceremonies, according to the tradition of their Father's;
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Page 79
1836
the obseruation whereof, they made a greater matter of conscience, then the keeping of some of Gods commandements: and so esteemed them little.
the observation whereof, they made a greater matter of conscience, then the keeping of Some of God's Commandments: and so esteemed them little.
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Page 79
1837
Againe, saying these least commaundements, hee pointeth out what particular commaundements of the Morall law, the Iewes esteemed lesse then the traditions of men;
Again, saying these lest Commandments, he pointeth out what particular Commandments of the Moral law, the Iewes esteemed less then the traditions of men;
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Page 79
1838
namely, those which afterward he expoundeth in this Chapter, touching Murther, Adulterie, Swearing, and the rest:
namely, those which afterwards he expoundeth in this Chapter, touching Murder, Adultery, Swearing, and the rest:
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Page 79
1839
for they esteemed not all the commaundements of the law lesser then their traditions. Shal be called least in the kingdome of heauen:
for they esteemed not all the Commandments of the law lesser then their traditions. Shall be called least in the Kingdom of heaven:
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Page 79
1840
Here Christ sets downe the punishment of a false Prophet, which breakes Gods commaundements, & teacheth men so;
Here christ sets down the punishment of a false Prophet, which breaks God's Commandments, & Teaches men so;
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(19) verse (DIV2)
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Page 79
1841
to wit, his base esteeme in the Church of God;
to wit, his base esteem in the Church of God;
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(19) verse (DIV2)
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Page 79
1842
for the kingdome of God is two-fold, the kindome of grace, and the kingdome of glorie:
for the Kingdom of God is twofold, the Kingdom of grace, and the Kingdom of glory:
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Page 79
1843
The kingdome of grace, is the societie and companie of Gods faithfull seruantes here on earth:
The Kingdom of grace, is the society and company of God's faithful Servants Here on earth:
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Page 79
1845
Now here by kingdome of heauen, he meaneth the kingdome of grace, which is the militant Church on earth:
Now Here by Kingdom of heaven, he means the Kingdom of grace, which is the militant Church on earth:
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Page 79
1846
and so Iohn Baptist calleth it, Math. 3. 2. Repent and amend, for the kingdome of heauen is at hand:
and so John Baptist calls it, Math. 3. 2. repent and amend, for the Kingdom of heaven is At hand:
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Page 79
1847
that is, the Church of the old Testament is now abolished; and the Church of the new Testament is ready to take place by Christs comming: and therfore repent and amend:
that is, the Church of the old Testament is now abolished; and the Church of the new Testament is ready to take place by Christ coming: and Therefore Repent and amend:
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Page 79
1848
and Math. 11. 12. from the time of Iohn hitherto, the kingdome of heauen suffereth violence.
and Math. 11. 12. from the time of John hitherto, the Kingdom of heaven suffers violence.
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Page 79
1849
So then the meaning of this first conclusion is this, Whosoeuer breaketh one of these least commandements of the Moral law (which afterward I shall expound) and teacheth men so to doe, he shall be contemned,
So then the meaning of this First conclusion is this, Whosoever breaks one of these lest Commandments of the Moral law (which afterwards I shall expound) and Teaches men so to do, he shall be contemned,
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Page 79
1850
and not counted worthie to bee a member of the Church of God in the new Testament.
and not counted worthy to be a member of the Church of God in the new Testament.
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Page 79
1851
In this conclusion, in the practise of the Iewes, Christ setteth forth two notable corruptions of an hollow heart, towards God:
In this conclusion, in the practice of the Iewes, christ sets forth two notable corruptions of an hollow heart, towards God:
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1852
The first, to set little by the commandements of God, esteeming no more of them, nay lesse, then of mens lawes and traditions:
The First, to Set little by the Commandments of God, esteeming no more of them, nay less, then of men's laws and traditions:
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Page 79
1853
but Saint Iames saith, he that breaketh one commandement, bee it neuer so little, is guiltie of all, though hee make shewe of keeping all:
but Saint James Says, he that breaks one Commandment, be it never so little, is guilty of all, though he make show of keeping all:
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Page 79
1854
so likewise, hee that maketh light and base account of one commandement, contemneth all; though he seeme to honour the rest neuer so much.
so likewise, he that makes Light and base account of one Commandment, contemneth all; though he seem to honour the rest never so much.
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Page 79
1855
Though Herod heard Iohn gladly, and obeied his doctrine in many things, and so seemed to make some account of some commandements;
Though Herod herd John gladly, and obeyed his Doctrine in many things, and so seemed to make Some account of Some Commandments;
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Page 80
1856
yet because he would needs liue in incest, against the seauēth commandement, he did in effect contemne and breake them all:
yet Because he would needs live in Incest, against the seauēth Commandment, he did in Effect contemn and break them all:
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Page 80
1857
so at this day, there are many who professe religion, and giue testimonie thereof, by hearing the word, and receiuing the sacraments;
so At this day, there Are many who profess Religion, and give testimony thereof, by hearing the word, and receiving the Sacraments;
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Page 80
1858
and herevpon they would be counted louers of Gods lawe:
and hereupon they would be counted lovers of God's law:
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Page 80
1859
yet in the course of their liues, and in their particular callings, they will not sticke to oppresse ▪ the poore,
yet in the course of their lives, and in their particular callings, they will not stick to oppress ▪ the poor,
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Page 80
1860
and to deale vniustly for their aduantage; to prophane the Sabbath for a little profit or pleasure, and to sweare, and curse,
and to deal unjustly for their advantage; to profane the Sabbath for a little profit or pleasure, and to swear, and curse,
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Page 80
1861
when they are a little prouoked.
when they Are a little provoked.
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Page 80
1862
Now howsoeuer such persons may make a glorious shew of profession outwardly, yet by these and such like particular actions, they shew plainly that they haue but Pharisaicall hearts, which indeed make little or no account of Gods commandements.
Now howsoever such Persons may make a glorious show of profession outwardly, yet by these and such like particular actions, they show plainly that they have but Pharisaical hearts, which indeed make little or no account of God's Commandments.
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Page 80
1863
Let vs therfore euery one looke into our waies, and search in our owne hearts, whether this corruption be in vs, or no:
Let us Therefore every one look into our ways, and search in our own hearts, whither this corruption be in us, or no:
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Page 80
1864
and if it be, let vs repent and forsake it, and labour to become like Dauid, who had respect vnto all Gods commandements:
and if it be, let us Repent and forsake it, and labour to become like David, who had respect unto all God's Commandments:
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Page 80
1865
and so shall we not be despised in the Church of God.
and so shall we not be despised in the Church of God.
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Page 80
1866
The second corruption of an hollow heart, noted likewise of Christ, in these Iewes, is to place the ceremonies, rites,
The second corruption of an hollow heart, noted likewise of christ, in these Iewes, is to place the ceremonies, Rites,
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Page 80
1867
and traditions of men, aboue the commandements of the Morall law:
and traditions of men, above the Commandments of the Moral law:
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Page 80
1868
Herewith he doth expresly charge the Iewish teachers, Matth. 15. 3. Why doe ye transgresse the commandements of God, by your traditions? And this is also the practise of the Church of Rome at this day, they account eating flesh in Lent, and on their fasting daies, a deadly sinne:
Herewith he does expressly charge the Jewish Teachers, Matthew 15. 3. Why do you transgress the Commandments of God, by your traditions? And this is also the practice of the Church of Rome At this day, they account eating Flesh in Lent, and on their fasting days, a deadly sin:
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Page 80
1869
& yet they will dispense with threasons, & murthers, of Christian Princes: they allow of Stues, they permit and pardon Sodomie;
& yet they will dispense with threasons, & murders, of Christian Princes: they allow of Stews, they permit and pardon Sodomy;
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Page 80
1870
and yet vtterly forbid mariage in some estate, which the holy Ghost calleth honourable among all men.
and yet utterly forbid marriage in Some estate, which the holy Ghost calls honourable among all men.
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Page 80
1871
In these and many moe, they preferre their owne traditions before the most holy commandements of God:
In these and many more, they prefer their own traditions before the most holy Commandments of God:
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Page 80
1872
yea, many ignorant persons among vs, are tainted with this corruption; for be not some feast daies, appointed by the Church, as Christs natiuitie, all Saints,
yea, many ignorant Persons among us, Are tainted with this corruption; for be not Some feast days, appointed by the Church, as Christ Nativity, all Saints,
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Page 80
1873
and such like, obserued by them with greater conscience and reuerence, then the Lords owne Sabbath? Though the memorie of Christs natiuitie may be celebrated;
and such like, observed by them with greater conscience and Reverence, then the lords own Sabbath? Though the memory of Christ Nativity may be celebrated;
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Page 80
1874
yet the Lords day should haue the speciall honour.
yet the lords day should have the special honour.
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Page 80
1875
Now for the reforming of this corruption, we must labour to haue the same minde that was in Dauid, who grew into admiration with Gods commandements,
Now for the reforming of this corruption, we must labour to have the same mind that was in David, who grew into admiration with God's Commandments,
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Page 80
1876
and thereupon invred himselfe to the obseruation of them.
and thereupon inured himself to the observation of them.
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Page 80
1877
We must therefore labour to haue an high estimation of the lawes of God, and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same:
We must Therefore labour to have an high estimation of the laws of God, and this will be a notable means to draw us to a reverend Fear and Obedience towards to the same:
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Page 81
1878
one cause why men do not so highly aduance the law of God, as they ought, is because they doe not sufficiently waigh the dignitie thereof.
one cause why men do not so highly advance the law of God, as they ought, is Because they do not sufficiently weigh the dignity thereof.
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Page 81
1879
In euery commandement therefore, we must first deepely consider the waight thereof; then labour to vnderstand it aright:
In every Commandment Therefore, we must First deeply Consider the weight thereof; then labour to understand it aright:
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Page 81
1880
thirdly, learne to admire the wisdome and iustice of God therein: and lastly, endeauour to yeeld loyaltie and obedience thereunto.
Thirdly, Learn to admire the Wisdom and Justice of God therein: and lastly, endeavour to yield loyalty and Obedience thereunto.
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Page 81
1881
Secondly, in this Rule our Sauiour Christ puts a difference between a false Prophet, and a true:
Secondly, in this Rule our Saviour christ puts a difference between a false Prophet, and a true:
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Page 81
1882
The false Prophet breakes the commandements of God in his owne person, and also by his doctrine teacheth others to doe the like:
The false Prophet breaks the Commandments of God in his own person, and also by his Doctrine Teaches Others to do the like:
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Page 81
1883
But the true Prophet and seruant of God, in the Ministerie, endeauoureth the aduancement of Gods glorie,
But the true Prophet and servant of God, in the Ministry, endeavoureth the advancement of God's glory,
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Page 81
1884
as well by integritie of life, as by soundnesse of doctrine.
as well by integrity of life, as by soundness of Doctrine.
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Page 81
1885
Thirdly, in the punishment of a false Prophet here set downe, wee haue good direction for our iudgement, touching the present Church of Rome;
Thirdly, in the punishment of a false Prophet Here Set down, we have good direction for our judgement, touching the present Church of Rome;
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Page 81
1886
namely, that shee is not worthie to be esteemed a part of Christs Church on earth, by the sentence of our Sauiour Christ;
namely, that she is not worthy to be esteemed a part of Christ Church on earth, by the sentence of our Saviour christ;
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Page 81
1887
because shee breakes Gods commaundements, and teacheth men so:
Because she breaks God's Commandments, and Teaches men so:
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Page 81
1888
for whereas the second commandement forbiddeth the worshipping of Images, yea and the making of Images to resemble God;
for whereas the second Commandment forbiddeth the worshipping of Images, yea and the making of Images to resemble God;
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Page 81
1889
the Church of Rome doth not onely allow the contrarie, against this commandement; but teacheth others so to doe:
the Church of Rome does not only allow the contrary, against this Commandment; but Teaches Others so to do:
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Page 81
1890
saying, that it is lawful to resemble the Father, the Sonne, and the holy Ghost in Images, either painted or carued, and to worshippe them therein;
saying, that it is lawful to resemble the Father, the Son, and the holy Ghost in Images, either painted or carved, and to worship them therein;
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Page 81
1891
yea, and to worshippe the very Images of Christ, and of Saints, as also the Saints themselues, with religious worship.
yea, and to worship the very Images of christ, and of Saints, as also the Saints themselves, with religious worship.
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Page 81
1892
Againe, they plainely breake the tenth commandement, which forbiddeth the first motions vnto sinne with delight,
Again, they plainly break the tenth Commandment, which forbiddeth the First motions unto sin with delight,
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Page 81
1893
though without cōsent of wil, by teaching that concupiscence after baptisme, is no sinne.
though without consent of will, by teaching that concupiscence After Baptism, is no sin.
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Page 81
1894
And as they deale with the commandements, so deale they with the Prophets, who giue testimonie vnto Christ;
And as they deal with the Commandments, so deal they with the prophets, who give testimony unto christ;
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Page 81
1895
for first they destroy his manhood, by their forged transubstantiation:
for First they destroy his manhood, by their forged transubstantiation:
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Page 81
1896
secondly, they ouerturne his kingly office, by making the Pope the head of the Church, and giuing him power to make lawes to binde the conscience.
secondly, they overturn his kingly office, by making the Pope the head of the Church, and giving him power to make laws to bind the conscience.
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Page 81
1897
Thirdly, they ouerturne the Priesthood, by their massing Priesthood, wherein they daily offer vp an vnbloodie sacrifice, for the sinnes of the quicke and the dead.
Thirdly, they overturn the Priesthood, by their massing Priesthood, wherein they daily offer up an unbloody sacrifice, for the Sins of the quick and the dead.
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Page 81
1898
Fourthly, they rob him of his propheticall office, in giuing liberty to the Pope, to make new Laws,
Fourthly, they rob him of his prophetical office, in giving liberty to the Pope, to make new Laws,
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Page 81
1899
& to expound the Scriptures, as supreame iudge:
& to expound the Scriptures, as supreme judge:
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Page 81
1900
these things they teach, & therefore that Church is not worthy to be counted a member of Christs Church.
these things they teach, & Therefore that Church is not worthy to be counted a member of Christ Church.
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Page 81
1901
But seeing God in great mercie hath vouchsafed vs this fauour in this land, that we should ▪ receiue,
But seeing God in great mercy hath vouchsafed us this favour in this land, that we should ▪ receive,
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Page 82
1902
and embrace his holy word, to publish ▪ and teach the same; and so esteemeth vs worthie to be accounted a member of his Church:
and embrace his holy word, to publish ▪ and teach the same; and so esteems us worthy to be accounted a member of his Church:
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Page 82
1903
wee are therefore to reioyce in this mercie, and to praise God vnfainedly for this vnspeakable blessing;
we Are Therefore to rejoice in this mercy, and to praise God unfeignedly for this unspeakable blessing;
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Page 82
1904
and to shewe forth our thankefulnesse, not onely by teaching, and receiuing the truth of his word,
and to show forth our thankfulness, not only by teaching, and receiving the truth of his word,
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Page 82
1905
but also by yeelding obedience in all things thereunto:
but also by yielding Obedience in all things thereunto:
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Page 82
1906
yea, our earnest and daily prayer must be, because it is so great a blessing, to be counted worthie of his kingdome, that God would continue the truth of his will to vs,
yea, our earnest and daily prayer must be, Because it is so great a blessing, to be counted worthy of his Kingdom, that God would continue the truth of his will to us,
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Page 82
1907
and to our posteritie for euer. The second Conclusion:
and to our posterity for ever. The second Conclusion:
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Page 82
1908
Whosoeuer shall keepe them, and teach men so, the same shall be called great in the kingdome of heauen: Whosoever shall keep them, and teach men so, the same shall be called great in the Kingdom of heaven:
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Page 82
1909
that is, hee shall bee honoured in the Church of God, and esteemed a worthie member thereof,
that is, he shall be honoured in the Church of God, and esteemed a worthy member thereof,
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Page 82
1910
because by this meanes, he endeauoureth to keepe the law vnchangeable for euer. In this conclusion two points are to be considered;
Because by this means, he endeavoureth to keep the law unchangeable for ever. In this conclusion two points Are to be considered;
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Page 82
1911
the office of a faithfull Teacher, and his reward: his office is two-fold; First, in his owne person hee must be a doer of Gods commandements:
the office of a faithful Teacher, and his reward: his office is twofold; First, in his own person he must be a doer of God's Commandments:
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Page 82
1912
Secondly, in his publike Ministerie hee must teach men so to doe. Here first obserue the order of these duties;
Secondly, in his public Ministry he must teach men so to do. Here First observe the order of these duties;
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Page 82
1913
Doing must goe before Teaching: This order Christ propounds, and that doubtlesle on speciall grounds; Doing must go before Teaching: This order christ propounds, and that doubtlesle on special grounds;
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Page 82
1914
First, because a man cannot with ioy and comfort fitly teach others, before himselfe bee a doer of the thing hee teacheth;
First, Because a man cannot with joy and Comfort fitly teach Others, before himself be a doer of the thing he Teaches;
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Page 82
1915
for if a man teach others, from the instruction of the spirit, hee shall finde his owne heart inclined by the same spirit, to the obedience of the word he teacheth.
for if a man teach Others, from the instruction of the Spirit, he shall find his own heart inclined by the same Spirit, to the Obedience of the word he Teaches.
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Page 82
1916
Againe, the experience of the fruite and efficacie of the word, in his owne person, is the best Commentarie a man can haue,
Again, the experience of the fruit and efficacy of the word, in his own person, is the best Commentary a man can have,
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Page 82
1917
for the opening of it vnto others:
for the opening of it unto Others:
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Page 82
1918
The writings of men, with the knowledge of artes and tongues, are excellent helpes ▪ yet if a man want the spirit of God, framing his heart to beleeue,
The writings of men, with the knowledge of arts and tongues, Are excellent helps ▪ yet if a man want the Spirit of God, framing his heart to believe,
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Page 82
1919
and obey the word hee teacheth, whereby he should become a doer of it;
and obey the word he Teaches, whereby he should become a doer of it;
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Page 82
1920
doubtlesse the word wil seeme but a dreame or riddle vnto him, neither can he fitly apply the same vnto others, hauing neuer had experience of it in his owne soule.
doubtless the word will seem but a dream or riddle unto him, neither can he fitly apply the same unto Others, having never had experience of it in his own soul.
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Page 82
1921
This then should mooue all Ministers, and such as set themselues to this calling, first and chiefly, to labour to become doers of the word themselues;
This then should move all Ministers, and such as Set themselves to this calling, First and chiefly, to labour to become doers of the word themselves;
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Page 82
1922
other helpes of learning are to bee fought for with all diligence, to make them fit and able Ministers of so great mysteries;
other helps of learning Are to be fought for with all diligence, to make them fit and able Ministers of so great Mysteres;
j-jn n2 pp-f n1 vbr pc-acp vbi vvn p-acp p-acp d n1, pc-acp vvi pno32 j cc j n2 pp-f av j n2;
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but especially, they must labour for the spirit of grace, to frame their hearts to embrace,
but especially, they must labour for the Spirit of grace, to frame their hearts to embrace,
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& his affections, haue not done their dutie vnto God; and so he sinneth in lusting.
& his affections, have not done their duty unto God; and so he Sinneth in lusting.
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and their liues to obey the word which they teach ▪ that so they may be fitted, according to our Sauiour Christs direction.
and their lives to obey the word which they teach ▪ that so they may be fitted, according to our Saviour Christ direction.
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Now this spirit is attained, by knocking ut hea••n gates by praier, Luke 11. 13. and by opening the doore of our hearts, when our Sauiour Christ knocketh thereat by his wo•d, Reuel. 3. 20.
Now this Spirit is attained, by knocking ut hea••n gates by prayer, Lycia 11. 13. and by opening the door of our hearts, when our Saviour christ knocketh thereat by his wo•d, Revel. 3. 20.
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Secondly, in •aying downe this dutie, our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers,
Secondly, in •aying down this duty, our Saviour christ propoundeth a singular Comfort to such faithful Ministers,
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1927
as be grieued with the vntowardnesse of their people; hee propoundeth not the conuersion of the people, as a propertie of a faithfull Teacher,
as be grieved with the untowardness of their people; he propoundeth not the conversion of the people, as a property of a faithful Teacher,
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1928
but the doing and teaching of the will and word of God.
but the doing and teaching of the will and word of God.
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And doubtlesse a man may bee a faithful Teacher, and yet not conuert many vnto God;
And doubtless a man may be a faithful Teacher, and yet not convert many unto God;
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hence the Prophet complaines, that hee had laboured in vaine, and spent his strength in vaine ▪ nay, the same Prophet is sent to blinde the eies of his people, to make them dull of hearing,
hence the Prophet complains, that he had laboured in vain, and spent his strength in vain ▪ nay, the same Prophet is sent to blind the eyes of his people, to make them dull of hearing,
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1931
and to harden their hearts by his Ministerie, which was a heauie case, but yet that saying of the Apostle Paul, must be remembred;and to harden their hearts by his Ministry, which was a heavy case, but yet that saying of the Apostle Paul, must be remembered;
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1932
that howsoeuer vnto some, his Ministerie was the sauour of death; yet, vnto God it was alwaies the sweet sauour of Christ:
that howsoever unto Some, his Ministry was the savour of death; yet, unto God it was always the sweet savour of christ:
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1933
So that a Minister mourning truely for his people, to see their hardnes of heart, may comfort himselfe with this;
So that a Minister mourning truly for his people, to see their hardness of heart, may Comfort himself with this;
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1934
that in a good conscience hee endeauoureth to obey the word of God, and to teach men so.
that in a good conscience he endeavoureth to obey the word of God, and to teach men so.
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1935
II. Point. The reward of a faithfull Teacher is this; hee shall bee counted great in the kingdome of heauen: II Point. The reward of a faithful Teacher is this; he shall be counted great in the Kingdom of heaven:
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1936
that is, he shall be honoured, and counted worthie to bee a member of Christs Church, both in this life,
that is, he shall be honoured, and counted worthy to be a member of Christ Church, both in this life,
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1937
and in the life to come.
and in the life to come.
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1938
This must be remembred, to incite all Ministers to become faithfull Teachers, both in life and doctrine.
This must be remembered, to incite all Ministers to become faithful Teachers, both in life and Doctrine.
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1939
To get respect in Princes courts, is much sought after on earth;
To get respect in Princes Courts, is much sought After on earth;
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1940
O then, how should this high respect with God, preuaile in our hearts, to incite vs to be faithfull in this calling.
Oh then, how should this high respect with God, prevail in our hearts, to incite us to be faithful in this calling.
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1941
Verse 20. For I say vnto you, except your righteousnesse exceed the righteousnesse of the Scribes and Pharises ▪ you cannot enter into the kingdome of heauen.
Verse 20. For I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees ▪ you cannot enter into the Kingdom of heaven.
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1942
These words are commonly taken to bee a Reason of the former verse, by way of answer to a secret obiection, which the Iewes might frame there-from, to this effect;
These words Are commonly taken to be a Reason of the former verse, by Way of answer to a secret objection, which the Iewes might frame therefrom, to this Effect;
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1943
Thou saiest, whosoeuer breaketh one of these least commandements, and teach men so, shall be called least in the kingdome of heauen: Thou Sayest, whosoever breaks one of these lest Commandments, and teach men so, shall be called least in the Kingdom of heaven:
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1944
But our Teachers the Scribes and Pharises, looke to haue chiefe place in the kingdome of heauen;
But our Teachers the Scribes and Pharisees, look to have chief place in the Kingdom of heaven;
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1945
and yet (if thy doctrine be true) they breake Gods commandements, and teach others so to doe. and yet (if thy Doctrine be true) they break God's Commandments, and teach Others so to do.
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1946
Now here-to Christ should answer thus;
Now hereto christ should answer thus;
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1947
I say vnto you, except your righteousnesse exceedes theirs, ye cannot enter into the kingdom of heauen. I say unto you, except your righteousness exceeds theirs, you cannot enter into the Kingdom of heaven.
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1948
But if we marke well, the words may more fitly be referred to the 17. verse,
But if we mark well, the words may more fitly be referred to the 17. verse,
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1949
as a third reason, to prooue that Christ came not to destroy the Law, or the Prophets, but to fulfill them;
as a third reason, to prove that christ Come not to destroy the Law, or the prophets, but to fulfil them;
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1950
because he exacts at euery mans hands, a more perfect and exact righteousnesse, then that which the Scribes and Pharises either haue in themselues, or require in others;
Because he exacts At every men hands, a more perfect and exact righteousness, then that which the Scribes and Pharisees either have in themselves, or require in Others;
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1951
without which, no man can enter into the kingdome of heauen. In this verse are three points to be handled:
without which, no man can enter into the Kingdom of heaven. In this verse Are three points to be handled:
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1952
First, what these Scribes and Pharises were:
First, what these Scribes and Pharisees were:
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1953
Secondly, what was their Righteousnesse: and thirdly, what is that true Righteousnesse, whereby a man may enter into the kingdome of heauen, and stand iust before God. For the first:
Secondly, what was their Righteousness: and Thirdly, what is that true Righteousness, whereby a man may enter into the Kingdom of heaven, and stand just before God. For the First:
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1954
a Scribe is a name of office, whereof there were two sorts among the Iewes;
a Scribe is a name of office, whereof there were two sorts among the Iewes;
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1955
Ciuill, who as Publike Notaries, did register the affaires of Princes, and such a one was Shimshai, Ezra 4. 8. And Ecclesiasticall, who were imployed in the expounding of the Scripture;Civil, who as Public Notaries, did register the affairs of Princes, and such a one was Shimshai, Ezra 4. 8. And Ecclesiastical, who were employed in the expounding of the Scripture;
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1956
such a one was Ezra, Ezra, 7. 1, 5, 6. And those of whom our Sauiour Christ saith, Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen, is like a good housholder: such a one was Ezra, Ezra, 7. 1, 5, 6. And those of whom our Saviour christ Says, Matthew 13. 52. Every Scribe taught unto the Kingdom of heaven, is like a good householder:
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1957
and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire: that is, they are expounders of the law of Moses.
and Matthew 32. 2. the Scribes and Phrases fit in Moses chair: that is, they Are expounders of the law of Moses.
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1958
And such Scribes are meant in this place;
And such Scribes Are meant in this place;
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1959
to wit, men in Ecclesiasticall office, descending from the tribe of Leuie, who expounded the Law vnto the people;
to wit, men in Ecclesiastical office, descending from the tribe of Levy, who expounded the Law unto the people;
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1960
and these were all one with the Priests and Leuites vnder the Law: and therefore Ezra is called both a Scribe and Priest, Nehem. 8. 1, 2. The name Pharise betokeneth a sect, not an office;
and these were all one with the Priests and Levites under the Law: and Therefore Ezra is called both a Scribe and Priest, Nehemiah 8. 1, 2. The name Pharisee Betokeneth a sect, not an office;
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1961
for there were three speciall sects among the Iewes:
for there were three special Sects among the Iewes:
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1962
The Essenes, the Sadduces, and Pharises. The Essenes were like Popish Monkes and Friers, which did separate themselues from the people, vowing and dedicating themselues to liue in perpetuall sanctitie.
The Essenes, the Sadducees, and Pharisees. The Essenes were like Popish Monks and Friars, which did separate themselves from the people, vowing and dedicating themselves to live in perpetual sanctity.
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1963
The Sadduces were a sect that did expound the law, according to the letter and syllable,
The Sadducees were a sect that did expound the law, according to the Letter and syllable,
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1965
as is plaine, Acts 23, 8. The Pharises were such, as did forsake the common exposition of the Scribes ▪ and taught and framed a more exact and strict exposition of the Law, according to the traditions of the Fathers;
as is plain, Acts 23, 8. The Pharisees were such, as did forsake the Common exposition of the Scribes ▪ and taught and framed a more exact and strict exposition of the Law, according to the traditions of the Father's;
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1966
and they were most holy outwardly, and of chiefe account among the Iewes:
and they were most holy outwardly, and of chief account among the Iewes:
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1967
and therefore the Apostle Paul saith, that after the most strict sect of their religion, he liued a Pharis•• & that he was a Pharise, the sonne of a Pharise.
and Therefore the Apostle Paul Says, that After the most strict sect of their Religion, he lived a Pharis•• & that he was a Pharisee, the son of a Pharisee.
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Yet besides these, there were another sect, called Herodiās, who (as some think) were courtiers, which held & taught that Herod was the Messias. And thus we see what the Scribes and Pharises were, whome Christ here ioyneth together for amplification sake;
Yet beside these, there were Another sect, called Herodians, who (as Some think) were courtiers, which held & taught that Herod was the Messias. And thus we see what the Scribes and Pharisees were, whom christ Here Joineth together for amplification sake;
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vnderstanding thereby such teachers among the Iewes, Priests and Levites, as liued after the most strait custome of the Pharisies:
understanding thereby such Teachers among the Iewes, Priests and Levites, as lived After the most strait custom of the Pharisees:
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1970
for the Pharisies were by office Scribes, as we may plainely see by comparing together, Ioh. 1. 19. with v. 24. where the Priests and Leuites (who were Scribes as we haue shewed) are called Pharisies.
for the Pharisees were by office Scribes, as we may plainly see by comparing together, John 1. 19. with v. 24. where the Priests and Levites (who were Scribes as we have showed) Are called Pharisees.
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1971
II. Point. What was that righteousnes of the Scribes and Pharisies, which is here so debased,II Point. What was that righteousness of the Scribes and Pharisees, which is Here so debased,
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1972
as beeing vnable to bring a man to heauen? By the tenour of Scripture it will appeare, that it was an externall righteousnes onely, standing in the outward obseruation of the law:
as being unable to bring a man to heaven? By the tenor of Scripture it will appear, that it was an external righteousness only, standing in the outward observation of the law:
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1973
for they were carefull to abstaine from actuall grosse sinnes;
for they were careful to abstain from actual gross Sins;
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1974
as whoredome, theft, murther, idolatrie, and such like, and they were very forward in fasting, praying, and giuing of almes openly, and in keeping the traditions and ceremonies of the Elders, and in all things to carrie themselues in shew conformable to the law; but the inward righteousnes of the heart they nothing regarded, thinking that perfect righteousnes consisted in outward obedience,
as whoredom, theft, murder, idolatry, and such like, and they were very forward in fasting, praying, and giving of alms openly, and in keeping the traditions and ceremonies of the Elders, and in all things to carry themselves in show conformable to the law; but the inward righteousness of the heart they nothing regarded, thinking that perfect righteousness consisted in outward Obedience,
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1975
& by that they looked to be saued; as it is said, Rom. 10. 2. neglecting vtterly the righteousnes of God.
& by that they looked to be saved; as it is said, Rom. 10. 2. neglecting utterly the righteousness of God.
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1976
In these Scribes and Pharisies we may obserue, what is the naturall perswasion of man, touching righteousnes:
In these Scribes and Pharisees we may observe, what is the natural persuasion of man, touching righteousness:
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to wit, that an outward righteousnes will serue the turne: and therefore euery man naturally contents himselfe therewith:
to wit, that an outward righteousness will serve the turn: and Therefore every man naturally contents himself therewith:
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1978
and hence it is that men will bring their bodies vsually to the place of Gods worship to pray, to heare the word, and receiue the Sacraments;
and hence it is that men will bring their bodies usually to the place of God's worship to pray, to hear the word, and receive the Sacraments;
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but few haue care to bring their hearts with them, that they may inwardly worship God in spirit and truth:
but few have care to bring their hearts with them, that they may inwardly worship God in Spirit and truth:
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for thereby men seeke to disgrace their brethren, and to glad their owne hearts by grieuing others;
for thereby men seek to disgrace their brothers, and to glad their own hearts by grieving Others;
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1987
Againe, here wee may see the palpable and grosse opinion of all worldly men, euen of those who cōmonly are called honest men:
Again, Here we may see the palpable and gross opinion of all worldly men, even of those who commonly Are called honest men:
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1988
if they be told of their sinnes, & of the danger of dānation, except they repent: their answer is;
if they be told of their Sins, & of the danger of damnation, except they Repent: their answer is;
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1989
they are no theeues, no murtherers, no grosse sinners, and therefore they hope God will saue them;
they Are no thieves, no murderers, no gross Sinners, and Therefore they hope God will save them;
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1990
for they liue orderly, and doe no man wrong:
for they live orderly, and do no man wrong:
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1991
but let all such take heede, lest they deceiue their owne soules, for this ciuill honestis was the righteousnesse of the Scribes and Pharises, which could neither bring them,
but let all such take heed, lest they deceive their own Souls, for this civil honestis was the righteousness of the Scribes and Pharisees, which could neither bring them,
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1992
nor any other into the kingdome of heauen, as Christ the God of truth saith expresly in this place.
nor any other into the Kingdom of heaven, as christ the God of truth Says expressly in this place.
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217
Page 86
1993
To giue almes, to fast, to praie, and to deale vprightly with men, be very good things;
To give alms, to fast, to pray, and to deal uprightly with men, be very good things;
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1994
but yet wee must labour for more then these, if euer wee meane to come to heauen:
but yet we must labour for more then these, if ever we mean to come to heaven:
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1995
wee must get another righteousnesse of the heart, renouncing vtterly our owne righteousnesse, in the matter of Iustification,
we must get Another righteousness of the heart, renouncing utterly our own righteousness, in the matter of Justification,
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1996
and condemne our selues for our best actions, that so we may be fit to receiue that true righteousnesse, which will commend vs vnto God.
and condemn our selves for our best actions, that so we may be fit to receive that true righteousness, which will commend us unto God.
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1997
III. Point. What is that true righteousnesse which will bring a man to heauen? Answ. It is the righteousnesse of Christ, 1. Cor. 1. 30. for Christ is made vnto vs of God, wisedome, righteousnesse; III. Point. What is that true righteousness which will bring a man to heaven? Answer It is the righteousness of christ, 1. Cor. 1. 30. for christ is made unto us of God, Wisdom, righteousness;
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1998
yea, hee was made sinne for vs, that wee might be made the righteousnesse of God in him.
yea, he was made sin for us, that we might be made the righteousness of God in him.
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1999
This is that righteousnesse, which exceedes the righteousnesse of the Scribes and Pharises, and whereby a sinner doth stand iust before God:
This is that righteousness, which exceeds the righteousness of the Scribes and Pharisees, and whereby a sinner does stand just before God:
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2221
which is more then to say, Raca.
which is more then to say, Raca.
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2000
for when as by Adams fall wee all became guiltie of sinne, and thereby subiect to the curse of God,
for when as by Adams fallen we all became guilty of sin, and thereby Subject to the curse of God,
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2001
and to eternall condemnation, from which we could neuer haue deliuered our selues;
and to Eternal condemnation, from which we could never have Delivered our selves;
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2002
then it pleased Christ to come from the bosome of his father, and to become our suretie and Sauiour, who in his life became obedient to the law for vs,
then it pleased christ to come from the bosom of his father, and to become our surety and Saviour, who in his life became obedient to the law for us,
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2003
and in and by death vpon the crosse, suffered whatsoeuer was due vnto our sinnes:
and in and by death upon the cross, suffered whatsoever was due unto our Sins:
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2004
which obedience and satisfaction beeing made by him that was both God and man, was alone all-sufficient, both to free vs from the curse of the law,
which Obedience and satisfaction being made by him that was both God and man, was alone All-sufficient, both to free us from the curse of the law,
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2005
and also to iustifie vs before God:
and also to justify us before God:
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2006
and this righteousnesse of Christ, is that which exceeds the righteousnesse of the Scribes and Pharises,
and this righteousness of christ, is that which exceeds the righteousness of the Scribes and Pharisees,
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2007
and is able to bring a man to heauen. Yet further for our Iustification, Christs righteousnesse hath three parts;
and is able to bring a man to heaven. Yet further for our Justification, Christ righteousness hath three parts;
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2008
the puritie of his humane nature, the integritie and obedience of his life, and the merit of his sufferings vpon the crosse;
the purity of his humane nature, the integrity and Obedience of his life, and the merit of his sufferings upon the cross;
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2009
and all this must be ours, to answer for our corrupt nature, and sinnefull life, deseruing a cursed death.
and all this must be ours, to answer for our corrupt nature, and sinful life, deserving a cursed death.
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2010
Here some make question, how Christs righteousnesse can be ours? and how one mans righteousnes can saue so many thousands? Answ. Christs righteousnes is not the righteousnes of a meere man (for then it could saue but one at the most,) but it is the righteousnesse of that person, who is both God and man,
Here Some make question, how Christ righteousness can be ours? and how one men righteousness can save so many thousands? Answer Christ righteousness is not the righteousness of a mere man (for then it could save but one At the most,) but it is the righteousness of that person, who is both God and man,
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2011
and therfore is an infinit righteousnes, of merit sufficient to saue a thousand worlds.
and Therefore is an infinite righteousness, of merit sufficient to save a thousand world's.
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2012
But some here say, If Christs righteousnesse bee ours, then we are as righteouse as Christ? Answ. The same righteousnesse that is in Christ, is ours,
But Some Here say, If Christ righteousness be ours, then we Are as righteous as christ? Answer The same righteousness that is in christ, is ours,
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2013
but not in the same manner or measure;
but not in the same manner or measure;
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2014
for Christ hath it by merit and action of himselfe, we haue it onely by mercie and imputation:
for christ hath it by merit and actium of himself, we have it only by mercy and imputation:
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2015
it is in Christ as a roote and fountaine, in vs by reception and application;
it is in christ as a root and fountain, in us by reception and application;
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2016
like the light in the Moone, and in the Starres, which is not in them originally,
like the Light in the Moon, and in the Stars, which is not in them originally,
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2017
but receiued from the Sunne, the fountaine thereof.
but received from the Sun, the fountain thereof.
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2018
Thirdly, it is said, If we by Christs righteousnesse be iustified, and made the sonnes of God;
Thirdly, it is said, If we by Christ righteousness be justified, and made the Sons of God;
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2019
then is Christ by our sinnes made vniust, and so the childe of the diuell? Answer. We may safely say, that Christ was made a sinner by our sinnes, not actually, but by imputation:
then is christ by our Sins made unjust, and so the child of the Devil? Answer. We may safely say, that christ was made a sinner by our Sins, not actually, but by imputation:
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2041
for true sanctification is the earnest of the spirit of adoption in our hearts, whereby we are sealed vnto the day of our redemption.
for true sanctification is the earnest of the Spirit of adoption in our hearts, whereby we Are sealed unto the day of our redemption.
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2020
now hence it will not follow, that hee should bee the childe of the diuell, for that commeth by the acte and habite of sinning, after sinnefull conception;
now hence it will not follow, that he should be the child of the Devil, for that comes by the act and habit of sinning, After sinful conception;
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2021
al which, our Sauiour Christ was free from:
all which, our Saviour christ was free from:
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2022
for at the very time when hee bare our sinnes, hee was in himselfe more holy,
for At the very time when he bore our Sins, he was in himself more holy,
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2023
then all men, and all Angels.
then all men, and all Angels.
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2024
Fourthly, it is said, that if Christs righteousnesse bee made ours, then wee are made Sauiours? Answer. It followeth not;
Fourthly, it is said, that if Christ righteousness be made ours, then we Are made Saviour's? Answer. It follows not;
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2025
for Christs merits and righteousnesse are conuaied and applied vnto men, not as they are in Christs person, in whom they are sufficient to saue ten thousand worlds;
for Christ merits and righteousness Are conveyed and applied unto men, not as they Are in Christ person, in whom they Are sufficient to save ten thousand world's;
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2026
but as they serue to saue and iustifie that particular person onely, to whom they are imputed:
but as they serve to save and justify that particular person only, to whom they Are imputed:
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2027
so that this remaines an vndoubted truth, that that righteousnesse which brings saluation, is Christs righteousnesse onely.
so that this remains an undoubted truth, that that righteousness which brings salvation, is Christ righteousness only.
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2028
Here some may say, How is Christs righteousnesse made ours, and wee assured of it? Answ. It is made ours by sauing faith, which the holy Ghost creates in the heart and soule,
Here Some may say, How is Christ righteousness made ours, and we assured of it? Answer It is made ours by Saving faith, which the holy Ghost creates in the heart and soul,
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2029
as an hand whereby wee may laie hold on Christ, and applie his righteousnesse vnto our selues,
as an hand whereby we may lay hold on christ, and apply his righteousness unto our selves,
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2030
as hee is offered vnto vs in the promises of the Gospel.
as he is offered unto us in the promises of the Gospel.
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2031
Some obiect, that if Christs righteousnesse be made ours, by our beleeuing it to bee ours;
some Object, that if Christ righteousness be made ours, by our believing it to be ours;
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2032
then if a man beleeue his neighbours house to be his, it is his also:
then if a man believe his neighbours house to be his, it is his also:
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2033
and so for any other thing? Answer. There is not the like reason in these things;
and so for any other thing? Answer. There is not the like reason in these things;
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2034
for it is a meere fancie and imagination, for a man to beleeue his neighbours house to be his, hauing no ground for it, besides his owne conceit:
for it is a mere fancy and imagination, for a man to believe his neighbours house to be his, having no ground for it, beside his own conceit:
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but when a man beleeueth Christs righteousnesse to be his, he hath Gods commandement and promise,
but when a man Believeth Christ righteousness to be his, he hath God's Commandment and promise,
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2036
for his warrant and assurance, that it shall be imputed vnto him;
for his warrant and assurance, that it shall be imputed unto him;
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and withall, that faith so grounded, maketh Christs righteousnesse as truely his, as any thing a man hath is his owne, beeing giuen him of another.
and withal, that faith so grounded, makes Christ righteousness as truly his, as any thing a man hath is his own, being given him of Another.
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Now this sauing faith, laying hold on Christs righteousnesse, for mans iustification, is neuer seuered from sanctification by the spirit, with the fruits thereof, whereby the old man beeing mortified,
Now this Saving faith, laying hold on Christ righteousness, for men justification, is never severed from sanctification by the Spirit, with the fruits thereof, whereby the old man being mortified,
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2039
and the new man in Christ renued, according to his image, in knowledge, righteousnesse, and true holinesse, the whole person is turned vnto God,
and the new man in christ renewed, according to his image, in knowledge, righteousness, and true holiness, the Whole person is turned unto God,
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2040
and made carefull to please him, both in thought, word, and deede: and hereby doe wee receiue assurance of our iustification;
and made careful to please him, both in Thought, word, and deed: and hereby do we receive assurance of our justification;
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Doth that righteousnesse, whereby we must be iustified and saued in the day of our Lord, come from Christ onely,
Does that righteousness, whereby we must be justified and saved in the day of our Lord, come from christ only,
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and not from our selues? then we see what iust cause we haue to humble our selues,
and not from our selves? then we see what just cause we have to humble our selves,
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and to acknowledge our great vnrighteousnesse, and want of all goodnesse in our selues:
and to acknowledge our great unrighteousness, and want of all Goodness in our selves:
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and when wee can doe this vnfainedly, wee haue gone one steppe in the way to true happinesse.
and when we can do this unfeignedly, we have gone one step in the Way to true happiness.
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2046
Secondly, we also must hereby learne, to esteeme all things as drosse and dongue, with the Apostle, in respect of Christ Iesus, and his righteousnesse;
Secondly, we also must hereby Learn, to esteem all things as dross and Tongue, with the Apostle, in respect of christ Iesus, and his righteousness;
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for he it is that brings vs to heauen, and therefore wee must honour him aboue all,
for he it is that brings us to heaven, and Therefore we must honour him above all,
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This befell Dauid, Psal. 37. when hee sawe the prosperitie of the wicked, and their increase in riches, with peace,
This befell David, Psalm 37. when he saw the Prosperity of the wicked, and their increase in riches, with peace,
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and value his righteousnesse, as that most pretious iewel, which when a man hath found, hee will sell all that he hath, to get and keepe it, Matth. 13. 46. Thirdly, we must hunger and thirst after Christ,
and valve his righteousness, as that most precious jewel, which when a man hath found, he will fell all that he hath, to get and keep it, Matthew 13. 46. Thirdly, we must hunger and thirst After christ,
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and his righteousnesse, for it is the fountaine of all blessednes, and without it we are most miserable:
and his righteousness, for it is the fountain of all blessedness, and without it we Are most miserable:
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yea, though wee had all the world beside, yet without it wee loose our saluation.
yea, though we had all the world beside, yet without it we lose our salvation.
uh, cs pns12 vhd d dt n1 a-acp, av p-acp pn31 pns12 vvb po12 n1.
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Now what will it profit a man to winne all the world, if he loose his soule? Fourthly, seeing Christs righteousnesse is made ours by faith,
Now what will it profit a man to win all the world, if he lose his soul? Fourthly, seeing Christ righteousness is made ours by faith,
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& we made assured of it, by sanctification of heart, and life; wee must labour for true faith, whereby our hearts may bee inwardly renued:
& we made assured of it, by sanctification of heart, and life; we must labour for true faith, whereby our hearts may be inwardly renewed:
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we must not content our selues with an outward holinesse, for that will neuer bring a man to heauen;
we must not content our selves with an outward holiness, for that will never bring a man to heaven;
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but our endeauour must be for inward holinesse, whereby we shal be preferred with God, aboue all the Pharises in the world,
but our endeavour must be for inward holiness, whereby we shall be preferred with God, above all the Pharisees in the world,
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and get assurance of eternall happinesse. And this faith wee must shewe forth in all holy exercises;
and get assurance of Eternal happiness. And this faith we must show forth in all holy exercises;
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as when we heare the word, wee must lend the inward eare of the heart, with the bodily eare;
as when we hear the word, we must lend the inward ear of the heart, with the bodily ear;
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and when we fall downe to praier, we must bowe the knees of our hearts; and in fasting from meate, wee must abstaine from sinne:
and when we fallen down to prayer, we must bow the knees of our hearts; and in fasting from meat, we must abstain from sin:
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yea, in all things wee must be carefull to serue God, in spirit and truth;
yea, in all things we must be careful to serve God, in Spirit and truth;
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for which cause, wee must pray with Dauid, Lord renue a right spirit within me, that so feeling Christ to liue in vs by grace, wee may bee assured that Christs righteousnesse shall bring vs vnto glorie.
for which cause, we must pray with David, Lord renew a right Spirit within me, that so feeling christ to live in us by grace, we may be assured that Christ righteousness shall bring us unto glory.
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Verse 21. Ye haue heard that it was said of olde, Thou shalt not kill, for whosoeuer killeth, shall be culpable of iudgement.
Verse 21. You have herd that it was said of old, Thou shalt not kill, for whosoever kills, shall be culpable of judgement.
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If any here a•ke, how we may discerne godly anger, from that which is euill and vnaduised:
If any Here a•ke, how we may discern godly anger, from that which is evil and unadvised:
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Our Sauiour Christ hauing laid downe his Preface, doth here begin his interpretation of the Law, beeing indeed the onely true doctour of his Church;
Our Saviour christ having laid down his Preface, does Here begin his Interpretation of the Law, being indeed the only true Doctor of his Church;
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and herein especially hee doth meddle with the second Table, beginning first of all, with the sixt Commandement, touching Murther.
and herein especially he does meddle with the second Table, beginning First of all, with the sixt Commandment, touching Murder.
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In the handling whereof, hee obserueth this order;
In the handling whereof, he observeth this order;
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First, hee setteth downe the false interpretation of this law, by the Scribes and Pharises, in this verse:
First, he sets down the false Interpretation of this law, by the Scribes and Pharisees, in this verse:
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Secondly, hee sheweth the true meaning of it, v. 22. And lastly, hee propoundeth rules of concord and agreement betweene those that be at variance, verses 23, 24, 25, 26. For the first: The Exposition.
Secondly, he shows the true meaning of it, v. 22. And lastly, he propoundeth rules of concord and agreement between those that be At variance, Verses 23, 24, 25, 26. For the First: The Exposition.
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Ye haue heard: that is, you Iewes which now heare mee, whether Scribes, Pharises, or others;You have herd: that is, you Iewes which now hear me, whither Scribes, Pharisees, or Others;
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you haue heard, that it hath beene said of old: you have herd, that it hath been said of old:
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that is, by your auncient Teachers, the old Scribes and Pharises, who haue expounded this law vnto you:
that is, by your ancient Teachers, the old Scribes and Pharisees, who have expounded this law unto you:
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and that this phrase must be vnderstood of the ancient Iewish Teachers, may plainely appeare,
and that this phrase must be understood of the ancient Jewish Teachers, may plainly appear,
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because in the next verse hee opposeth his owne teaching thereunto, and would haue these his hearers, that before had learned a false interpretation of this law, from their old Teachers,
Because in the next verse he Opposeth his own teaching thereunto, and would have these his hearers, that before had learned a false Interpretation of this law, from their old Teachers,
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now to learne of him, the true exposition thereof.
now to Learn of him, the true exposition thereof.
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The Law is this, Thou shalt not kill: The exposition of the ancient Iewish Teachers was this, for whosoeuer killeth shall be culpable of iudgement:
The Law is this, Thou shalt not kill: The exposition of the ancient Jewish Teachers was this, for whosoever kills shall be culpable of judgement:
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that is, whosoeuer laieth violent handes on another, to take away his life (for they knew no other murther,
that is, whosoever Layeth violent hands on Another, to take away his life (for they knew no other murder,
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neither did they extend this commandement to forbid any sin, but actual murther) shall be culpable of iudgement:
neither did they extend this Commandment to forbid any since, but actual murder) shall be culpable of judgement:
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that is, shall be held guiltie of murther, both in the courts of men, and also before the iudgement seate of God, where hee shall receiue the deserued punishment thereof.
that is, shall be held guilty of murder, both in the Courts of men, and also before the judgement seat of God, where he shall receive the deserved punishment thereof.
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This was the interpretation of the Iewes. Here first obserue, that Antiquitie is no infallible marke of true doctrine;
This was the Interpretation of the Iewes. Here First observe, that Antiquity is no infallible mark of true Doctrine;
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for this exposition of this commandement was ancient, received from ancient Teachers; and yet Christ the doctour of truth, reiecteth it, as false and corrupt: for this exposition of this Commandment was ancient, received from ancient Teachers; and yet christ the Doctor of truth, rejects it, as false and corrupt:
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and therefore the argument which the Papists vse, for the stablishing of their religion, drawn from Antiquitie, is of no effect.
and Therefore the argument which the Papists use, for the establishing of their Religion, drawn from Antiquity, is of no Effect.
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Secondly, by these words of Christ, ye haue heard, it hath beene said of olde, wee may easily gather,
Secondly, by these words of christ, you have herd, it hath been said of old, we may Easily gather,
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after what manner the Scribes and Pharises expounded the law; namely, they left the Scriptures, and followed the interpretation of their ancient Teachers.
After what manner the Scribes and Pharisees expounded the law; namely, they left the Scriptures, and followed the Interpretation of their ancient Teachers.
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2081
But here Christ checketh and reprooueth this manner of teaching; and therefore the like cannot be warrantable among vs at this day:
But Here christ checketh and Reproveth this manner of teaching; and Therefore the like cannot be warrantable among us At this day:
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whereby we see that kind of teaching reprooued, wherein euery point is stuffed out with the testimonies of Fathers, Schoolemen, and humane writers.
whereby we see that kind of teaching reproved, wherein every point is stuffed out with the testimonies of Father's, Schoolmen, and humane writers.
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And here also is discouered a wicked and daungerous practise of the Papists, who referre all deciding of controuersies,
And Here also is discovered a wicked and dangerous practice of the Papists, who refer all deciding of controversies,
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and interpretation of hard places of Scripture, to the Church and to the Fathers.
and Interpretation of hard places of Scripture, to the Church and to the Father's.
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If we say that Fathers oft dissent, and the Church may erre, then they send vs to the Popes breast.
If we say that Father's oft dissent, and the Church may err, then they send us to the Popes breast.
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But if this course were safe, then the Iewish teachers might haue had a good defence against this charge of Christ:
But if this course were safe, then the Jewish Teachers might have had a good defence against this charge of christ:
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for they had both Church and Fathers on their side, and the high Priest that was then in place.
for they had both Church and Father's on their side, and the high Priest that was then in place.
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2088
Indeede the Fathers must be reuerenced, as lights of the Church in their time, and their testimonies duly regarded, wherein they agree with the written word:
Indeed the Father's must be reverenced, as lights of the Church in their time, and their testimonies duly regarded, wherein they agree with the written word:
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but for the confirmation of the truth in mans conscience, and for the edifying of the soule in the graces of the spirit, the word of God hath the onely stroake:
but for the confirmation of the truth in men conscience, and for the edifying of the soul in the graces of the Spirit, the word of God hath the only stroke:
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by it alone Gods children are begotten, and borne anew to a liuely hope, and by it alone they are fed and nourished in the faith,
by it alone God's children Are begotten, and born anew to a lively hope, and by it alone they Are fed and nourished in the faith,
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yea, by it alone they are confirmed and stablished in the truth.
yea, by it alone they Are confirmed and established in the truth.
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2092
Thirdly, in these Iewish Teachers, forbidding nothing as a breach of this law, but the outward sinne of murther;
Thirdly, in these Jewish Teachers, forbidding nothing as a breach of this law, but the outward sin of murder;
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2093
and on the contrarie approouing of those as keepers of this law, that kept their hands from this Actuall crime of blood,
and on the contrary approving of those as keepers of this law, that kept their hands from this Actual crime of blood,
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2094
and by consequent worthie of life euerlasting; behold a plaine picture of euery naturall man:
and by consequent worthy of life everlasting; behold a plain picture of every natural man:
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for is not this the common opinion, that vnlesse a man kill an other, he breakes not this commandement? and so for the rest,
for is not this the Common opinion, that unless a man kill an other, he breaks not this Commandment? and so for the rest,
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if he abstaine from the outward actuall grosse sinnes of stealing, adulterie, and false witnes bearing,
if he abstain from the outward actual gross Sins of stealing, adultery, and false witness bearing,
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2097
then he keepes those commandements, though his heart be neuer so full fraught with enuie, malice, lust, couetousnes, falshood, &c. But let vs obserue Christs reproofe of such erronious interpretations of Gods law,
then he keeps those Commandments, though his heart be never so full fraught with envy, malice, lust, covetousness, falsehood, etc. But let us observe Christ reproof of such erroneous interpretations of God's law,
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as a meanes to schoole our hearts from such vaine conceits.
as a means to school our hearts from such vain conceits.
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vers. 22. But I say vnto you, whosoeuer shall be angrie with his brother vnaduisedly shall be culpable of iudgement:
vers. 22. But I say unto you, whosoever shall be angry with his brother unadvisedly shall be culpable of judgement:
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and whosoeuer saith vnto his brother, Raca, shall be worthie to be punished by the Councell:
and whosoever Says unto his brother, Raca, shall be worthy to be punished by the Council:
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and whosoeuer shall say, foole, shall be worthie to be punished by hell fire. Here our Sauiour Christ propounds the true interpretation of this Commandement:
and whosoever shall say, fool, shall be worthy to be punished by hell fire. Here our Saviour christ propounds the true Interpretation of this Commandment:
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But I say vnto you ) that is, whatsoeuer you haue heard the Scribes or Pharisies teach you from themselues, But I say unto you) that is, whatsoever you have herd the Scribes or Pharisees teach you from themselves,
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or from their fathers, it is nothing, let them not deceiue you:
or from their Father's, it is nothing, let them not deceive you:
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for I that am the Lawgiuer and Doctor of my Church, and therefore best know the meaning of mine owne law, I say otherwise vnto you:
for I that am the Lawgiver and Doctor of my Church, and Therefore best know the meaning of mine own law, I say otherwise unto you:
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whosoeuer is angrie with his brother, &c. Here Christ laies downe three kinds of murther, and three degrees of punishments for the same.whosoever is angry with his brother, etc. Here christ lays down three Kinds of murder, and three Degrees of punishments for the same.
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The first degree of murther is Anger, not anger simply: but rash and indiser•et anger towards a brother:
The First degree of murder is Anger, not anger simply: but rash and indiser•et anger towards a brother:
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and by Brother, he meaneth, first, one Iew with an other, to whome Christ spake; secondly, one neighbour with an other, whether Iew or Gentile:
and by Brother, he means, First, one Iew with an other, to whom christ spoke; secondly, one neighbour with an other, whither Iew or Gentile:
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for by creation we are all brethren, hauing one father which is God, as Adam is called the sonne of God.
for by creation we Are all brothers, having one father which is God, as Adam is called the son of God.
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Luk. 3. 38. The second degree of murther, is calling his brother Raca. Some expound this word Raca, an idle or emptie braine: others, an euill man: Luk. 3. 38. The second degree of murder, is calling his brother Raca. some expound this word Raca, an idle or empty brain: Others, an evil man:
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others take it to signifie a loathsome man, one to be spit at, as we by spitting vse to shew our contempt:
Others take it to signify a loathsome man, one to be spit At, as we by spitting use to show our contempt:
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but these interpretations cannot so fitly stand:
but these interpretations cannot so fitly stand:
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for then the third degree of murther and this second, should be one and the same:
for then the third degree of murder and this second, should be one and the same:
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for to call a man emptie braine, euill, or loathsome, and to call him foole are equall in degree.
for to call a man empty brain, evil, or loathsome, and to call him fool Are equal in degree.
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Now Christs intent is to set downe distinct degrees of murther, as is euident by the distinct degrees of punishment adioined thereunto.
Now Christ intent is to Set down distinct Degrees of murder, as is evident by the distinct Degrees of punishment adjoined thereunto.
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A more fit exposition is this, that Raca hath no perfect signification, but is onely an interiection of indignation, whereby a man doth not slaunder or reuile his brother,
A more fit exposition is this, that Raca hath no perfect signification, but is only an interjection of Indignation, whereby a man does not slander or revile his brother,
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but onely in gesture shew the contempt and anger of his heart against him; as when in English we say, fie, tush, or such like:
but only in gesture show the contempt and anger of his heart against him; as when in English we say, fie, tush, or such like:
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which words are not open raylings, but onely outward signes of the inward anger and contempt concealed in the heart;
which words Are not open railings, but only outward Signs of the inward anger and contempt concealed in the heart;
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so that the meaning is this:
so that the meaning is this:
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He that is angrie with his brother, and expresseth this his anger either in gesture or countenance, by frowning lookes, gnashing of teeth,
He that is angry with his brother, and Expresses this his anger either in gesture or countenance, by frowning looks, gnashing of teeth,
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or by imperfect speech, as tush, fie, pish, or such like, he is guiltie of murther.
or by imperfect speech, as tush, fie, pish, or such like, he is guilty of murder.
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Hauing seene the true meaning of this Law expounded by Christ, let es here further obserue,
Having seen the true meaning of this Law expounded by christ, let es Here further observe,
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The third degree of murther is, whē a man doth shew his anger against his brother by open raylings, and reproachfull names;
The third degree of murder is, when a man does show his anger against his brother by open railings, and reproachful names;
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expressed in these words, whosoeuer shall call his brother foole.
expressed in these words, whosoever shall call his brother fool.
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And all these three degrees are beyond the interpretation of the Iewish Teachers, who onely condemned actuall killing by this commandement.
And all these three Degrees Are beyond the Interpretation of the Jewish Teachers, who only condemned actual killing by this Commandment.
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Now to these seuerall kinds of murther, Christ addeth distinct degrees of punishment. The first is, to be culpable of iudgement for vnaduised anger.
Now to these several Kinds of murder, christ adds distinct Degrees of punishment. The First is, to be culpable of judgement for unadvised anger.
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The second, to be worthie to be punished of a Councell, for outward signes of this anger.
The second, to be worthy to be punished of a Council, for outward Signs of this anger.
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The third is, to be worthie of hell fire, for reproachfull names or raylings.
The third is, to be worthy of hell fire, for reproachful names or railings.
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And here we must vnderstand, that Christ speaketh not properly, in setting downe these degrees of punishment,
And Here we must understand, that christ speaks not properly, in setting down these Degrees of punishment,
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but figuratiuely alluding to the custome of punishing offenders vsed among the Iewes: for they had three courts;
but figuratively alluding to the custom of punishing offenders used among the Iewes: for they had three Courts;
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The first was held by three men for meane matters, and other cases of small importance.
The First was held by three men for mean matters, and other cases of small importance.
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The second was held by three and twentie men, wherein were determined matters of great importance, that could not be decided in the first court;
The second was held by three and twentie men, wherein were determined matters of great importance, that could not be decided in the First court;
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as matters of life and death: and it was kept in the cheife cities of the land.
as matters of life and death: and it was kept in the chief cities of the land.
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The third court was held at Ierusalem onely, called the court of the Seauentie-two, from which none might appeale to any other.
The third court was held At Ierusalem only, called the court of the Seventy-two, from which none might appeal to any other.
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In it were all weightie and great causes determined, and this court is here called a Councell. Now Christ alluding hereto, saith to this effect:
In it were all weighty and great Causes determined, and this court is Here called a Council. Now christ alluding hereto, Says to this Effect:
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Look• as among you Iewes there are different courts, and some matters are adiudged in your courts of iudgement, Look• as among you Iewes there Are different Courts, and Some matters Are adjudged in your Courts of judgement,
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and others in the Councell at Ierusalem; so God also he hath his Iudgement, and his councell:
and Others in the Council At Ierusalem; so God also he hath his Judgement, and his council:
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those that are rashly angrie, shall vndergoe Gods iudgement:
those that Are rashly angry, shall undergo God's judgement:
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and he that makes knowne his anger by speech or countenance, shall be punished more grieuously and vndergoe a deeper iudgement,
and he that makes known his anger by speech or countenance, shall be punished more grievously and undergo a Deeper judgement,
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as it were by the Lords councell:
as it were by the lords council:
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but he that shall by open reuilings and raylings, shew forth his malice against his brother;
but he that shall by open revilings and railings, show forth his malice against his brother;
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as by calling him foole, or such like, he shall be worthie the most grie••us iudgement and torment of hell fire; as by calling him fool, or such like, he shall be worthy the most grie••us judgement and torment of hell fire;
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alluding to the highest degree of torment among the Iewes, which was burning: for before their Gouernment was taken from them by Herod, the Iewes vsed these foure kinds of punishments; hanging, beheading, stoning, and burning.
alluding to the highest degree of torment among the Iewes, which was burning: for before their Government was taken from them by Herod, the Iewes used these foure Kinds of punishments; hanging, beheading, stoning, and burning.
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Further, the words translated hell fire, are properly the fire of Gehenna; for there was a place neere to the suburbs of Ierusalem called Gehenna, which is a compound Hebrew word, signifying the valley of Hinnon, wherein was a place called Tophet, Ier. 7. 31. where the idolatrous Iewes, following the horrible superstition of the Nations about them, vsed to burne their children vnto Molech:
Further, the words translated hell fire, Are properly the fire of Gehenna; for there was a place near to the suburbs of Ierusalem called Gehenna, which is a compound Hebrew word, signifying the valley of Hinnon, wherein was a place called Tophet, Jeremiah 7. 31. where the idolatrous Iewes, following the horrible Superstition of the nations about them, used to burn their children unto Molech:
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for which fact the place became so odious to the godly, that to aggrauate the heinousnes of this crime, they vsed this name to signifie and betoken the place of torment appointed for the reprobate:
for which fact the place became so odious to the godly, that to aggravate the heinousness of this crime, they used this name to signify and betoken the place of torment appointed for the Reprobate:
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whereupon in Christs time, Gehenna, and the fire of hell, were in signification all one. Now in this valley the Iewes vsed to burne their malefactours;
whereupon in Christ time, Gehenna, and the fire of hell, were in signification all one. Now in this valley the Iewes used to burn their malefactors;
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and vnto this kinde of iudgement Christ alludeth, meaning not simply hell fire, the torments of the damned,
and unto this kind of judgement christ alludeth, meaning not simply hell fire, the torments of the damned,
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but a more grieuous and greater kind of punishment then the former, because it was a higher degree of sinne:
but a more grievous and greater kind of punishment then the former, Because it was a higher degree of sin:
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so that Christs meaning is this; Howsoeuer your Scribes and Pharisies teach you, that there is no murther but actuall killing,
so that Christ meaning is this; Howsoever your Scribes and Pharisees teach you, that there is no murder but actual killing,
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and that it onely deserues condemnation:
and that it only deserves condemnation:
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yet I which am the law-giuer say vnto you, that as you haue diuers punishments in seuerall courts for diuers offences, as hanging, stoning, and burning:
yet I which am the lawgiver say unto you, that as you have diverse punishments in several Courts for diverse offences, as hanging, stoning, and burning:
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so God he hath diuers degrees of punishments for the seuerall breaches of this commandement: he that is rashly angrie, is worthie of iudgement:
so God he hath diverse Degrees of punishments for the several Breaches of this Commandment: he that is rashly angry, is worthy of judgement:
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and he that giues out any shew of his anger in gesture, shall be punished more grieuously;
and he that gives out any show of his anger in gesture, shall be punished more grievously;
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but he that shewes forth his anger by rayling and reuiling, shall endure the most grieuous punishment of all. but he that shows forth his anger by railing and reviling, shall endure the most grievous punishment of all.
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First, whereas Christ here maketh degrees of punishments for diuers sinnes, the Papists hereon would build their distinction of sinnes into veniall, and mortall. Veniall sinnes (say they) are light sinnes,
First, whereas christ Here makes Degrees of punishments for diverse Sins, the Papists hereon would built their distinction of Sins into venial, and Mortal. Venial Sins (say they) Are Light Sins,
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as badde thoughts, vaine speeches, and such like, which doe not deserue damnation, but some temporall punishment onely, such as were alotted to ciuill courts among the Iewes:
as bad thoughts, vain Speeches, and such like, which do not deserve damnation, but Some temporal punishment only, such as were allotted to civil Courts among the Iewes:
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for here (say they) Christ onely makes open rayling & reuiling of our brother, such an heinous sinne as deserues hell fire.
for Here (say they) christ only makes open railing & reviling of our brother, such an heinous sin as deserves hell fire.
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But this distinction cannot here be grounded: for Christ doth not appropriate condemnation to this tearme of hell fire:
But this distinction cannot Here be grounded: for christ does not Appropriate condemnation to this term of hell fire:
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but he hath reference thereto in euery phrase that here imports a punishment;
but he hath Referente thereto in every phrase that Here imports a punishment;
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as, to be culpable of iudgement for vnaduised anger, is to deserue condemnation in hell fire;
as, to be culpable of judgement for unadvised anger, is to deserve condemnation in hell fire;
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how he restoreth the true vse thereof.
how he restoreth the true use thereof.
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and to be punished by a Councell, for testifying anger by outward signes, is to deserue condemnation, but yet in a deeper degree:
and to be punished by a Council, for testifying anger by outward Signs, is to deserve condemnation, but yet in a Deeper degree:
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And to be worthie to be punished with the fire of Gehennah, for open rayling, is to deserue condemnation also,
And to be worthy to be punished with the fire of Gehenna, for open railing, is to deserve condemnation also,
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but yet in a deeper measure then the former:
but yet in a Deeper measure then the former:
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for as among the Iewes by the sentence of their Courts, some offences were punished by beheading or hanging;
for as among the Iewes by the sentence of their Courts, Some offences were punished by beheading or hanging;
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greater offences by stoning, and the greatest by burning; all which punishments differed in degree, and yet euery one was death:
greater offences by stoning, and the greatest by burning; all which punishments differed in degree, and yet every one was death:
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so before God, lesser sinnes deserue lesser condemnation in hell fire, and greater sinnes deeper damnation;
so before God, lesser Sins deserve lesser condemnation in hell fire, and greater Sins Deeper damnation;
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and yet euery sinne deserues damnation:
and yet every sin deserves damnation:
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for the wages of sinne, be it neuer so little, is death, Rom. 6. 23. so that Christ here makes degrees of punishments, according to the degrees of sinne;
for the wages of sin, be it never so little, is death, Rom. 6. 23. so that christ Here makes Degrees of punishments, according to the Degrees of sin;
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& yet so, as euery sinne is mortall, deseruing dānation, & none venial in it self.
& yet so, as every sin is Mortal, deserving damnation, & none venial in it self.
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Secondly, we may here obserue two excellent Rules for the expoūding of the Morall law.
Secondly, we may Here observe two excellent Rules for the expounding of the Moral law.
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First, that vnder one sinne named in a commandement, are forbidden all sinnes of the same kind, with all the causes thereof:
First, that under one sin nam in a Commandment, Are forbidden all Sins of the same kind, with all the Causes thereof:
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(22) verse (DIV2)
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for Christ in expounding this sixt commandement, doth not onely condemne Actuall murther, but euen Rash anger in the heart, for christ in expounding this sixt Commandment, does not only condemn Actual murder, but even Rash anger in the heart,
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and all signes thereof in countenance and gesture, with all rayling, and reuiling speeches, as breaches of this commandement:
and all Signs thereof in countenance and gesture, with all railing, and reviling Speeches, as Breaches of this Commandment:
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and the like he obserueth in those which follow.
and the like he observeth in those which follow.
cc dt av-j pns31 vvz p-acp d r-crq vvb.
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II. Rule. To the breach of euery commandement there is annexed a curse, albeit it be not expressed: II Rule. To the breach of every Commandment there is annexed a curse, albeit it be not expressed:
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for Christ here fetting downe the breaches of this sixt commandement, threatneth condemnation to the least breach thereof;
for christ Here fetting down the Breaches of this sixt Commandment, threatens condemnation to the least breach thereof;
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saying, he that is vnaduisedly angrie with his brother, shall be culpable of iudgement.
saying, he that is unadvisedly angry with his brother, shall be culpable of judgement.
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Is it not then a wonder to see, how ignorant people doe vse the commandements for prayers,
Is it not then a wonder to see, how ignorant people do use the Commandments for Prayers,
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when as indeede (if they could perceiue it) they are Gods thunderbolts to throw their soules to hell for euery sinne they commit?
when as indeed (if they could perceive it) they Are God's thunderbolts to throw their Souls to hell for every sin they commit?
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Thirdly, Christ condemning vnaduised anger as a breach of this law, giueth vs to vnderstand, that aduised anger is not vnlawfull:
Thirdly, christ condemning unadvised anger as a breach of this law, gives us to understand, that advised anger is not unlawful:
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and true it is, that all anger is not sinnefull:
and true it is, that all anger is not sinful:
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for Christ was ofttlines angrie with the •ewes, and the Apostle bids vs to be angrie, but sinne n•t.
for christ was ofttlines angry with the •ewes, and the Apostle bids us to be angry, but sin n•t.
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giue a man the least occasion of any sinne, and hee is as readie to commit it,
give a man the least occasion of any sin, and he is as ready to commit it,
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I answer: two waies, first, by the beginning of it: for good anger proceedeth from the loue of him with whome we are angrie;I answer: two ways, First, by the beginning of it: for good anger Proceedeth from the love of him with whom we Are angry;
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now loue is the fulfilling of the law, and therefore anger proceeding from loue and guided thereby, cannot be a breach thereof:
now love is the fulfilling of the law, and Therefore anger proceeding from love and guided thereby, cannot be a breach thereof:
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but euill anger proceedeth from selfe-loue, from dislike or hatred of the partie with whome we are angrie.
but evil anger Proceedeth from Self-love, from dislike or hatred of the party with whom we Are angry.
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Secondly, we may discerne it by the ende. Good anger is for Gods glorie against sinne, because God thereby is dishonoured; and for our brothers good:
Secondly, we may discern it by the end. Good anger is for God's glory against sin, Because God thereby is dishonoured; and for our Brother's good:
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but euill anger wants these ends, and intendeth priuate respects.
but evil anger Wants these ends, and intends private respects.
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It is quickly mooued, it continueth long, and also carieth with it a desire of reuenge.
It is quickly moved, it Continueth long, and also Carrieth with it a desire of revenge.
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Fourthly, seeing vnaduised anger, with the signe thereof, is a breach of this law deseruing death;
Fourthly, seeing unadvised anger, with the Signen thereof, is a breach of this law deserving death;
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hereby we are admonished to beware of this headstrong affection of anger, and betime to restraine and bridle the same:
hereby we Are admonished to beware of this headstrong affection of anger, and betime to restrain and bridle the same:
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it hath a bad beginning, and an euill ende, and thereby we become murtherers. Now that we may ouerrule it, so as it preuaile not against vs:
it hath a bad beginning, and an evil end, and thereby we become murderers. Now that we may overrule it, so as it prevail not against us:
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first, we must lay to our hearts this commandement of God forbidding rash anger, as a barre to stoppe it.
First, we must lay to our hearts this Commandment of God forbidding rash anger, as a bar to stop it.
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Secondly, we must remember, how louingly and mercifully God deales with vs euery day, in forbearing and forgiuing vs:
Secondly, we must Remember, how lovingly and mercifully God deals with us every day, in forbearing and forgiving us:
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and therefore we ought to be like minded towards our brethren. Eph. 4. 31, 32. The second branch of sinne here condemned is, to say vnto our brother, Raca:
and Therefore we ought to be like minded towards our brothers. Ephesians 4. 31, 32. The second branch of sin Here condemned is, to say unto our brother, Raca:
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whereby we may see that euery gesture expressing rash anger, and despite of heart towards another, is murther before God;
whereby we may see that every gesture expressing rash anger, and despite of heart towards Another, is murder before God;
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as casting downe the countenance towards him:
as casting down the countenance towards him:
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this God reprooued in Cain, Gen. 4. 6. frowning & nodding the head, or shaking it in contempt, as the Iewes did to Christ, Matth. 27. 39. also contemptuous laughter and deriding: hence Isma•ls •eering at Isaac, is called persecution, Gal. 5. 29. and the like may be said of all signes of contempt in words:
this God reproved in Cain, Gen. 4. 6. frowning & nodding the head, or shaking it in contempt, as the Iewes did to christ, Matthew 27. 39. also contemptuous laughter and deriding: hence Isma•ls •eering At Isaac, is called persecution, Gal. 5. 29. and the like may be said of all Signs of contempt in words:
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as fie, tush, pish, and to ( thou ) a man in disdaine, for otherwise a superiour may thou his inferiour:
as fie, tush, pish, and to (thou) a man in disdain, for otherwise a superior may thou his inferior:
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so also when • man contemptuo•sly takes a thing in snuffe, though he say nothing, but flings away with an heart rising against his brother.
so also when • man contemptuo•sly Takes a thing in snuff, though he say nothing, but flings away with an heart rising against his brother.
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All these and such like tokens of contempt, and disdaine, are here condemned for murther of heart:
All these and such like tokens of contempt, and disdain, Are Here condemned for murder of heart:
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Fiftly, all kind of girding and taunting others by priuie and close nipps, is here condemned,
Fifty, all kind of girding and taunting Others by privy and close nips, is Here condemned,
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and therefore it standeth vs in hand, to make conscience of euery gesture of our bodie, of the casting of our eyes, of our laughter,
and Therefore it Stands us in hand, to make conscience of every gesture of our body, of the casting of our eyes, of our laughter,
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and of all passionate words, lest thereby we shew any contempt, or anger towards our brethren.
and of all passionate words, lest thereby we show any contempt, or anger towards our brothers.
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If it be saide, how can euery gesture expressing rash anger or contempt be murther, seeing the law permits a widow to spit in the face of her husbands brother,
If it be said, how can every gesture expressing rash anger or contempt be murder, seeing the law permits a widow to spit in the face of her Husbands brother,
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or next kinseman, euen before the Elders of the citie, if he refused to raise vp seed• vnto his brother.
or next kinsman, even before the Elders of the City, if he refused to raise up seed• unto his brother.
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Ans. First, the Lord might command her so to doe, thereby to manifest his great dislike of want of loue in him towards his dead brother.Ans. First, the Lord might command her so to do, thereby to manifest his great dislike of want of love in him towards his dead brother.
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Secondly, I answer, the words may as fitly be translated thus, and spit in his sight, that is, spit on the ground before his face, that he might see her:
Secondly, I answer, the words may as fitly be translated thus, and spit in his sighed, that is, spit on the ground before his face, that he might see her:
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and that seemeth to be the true meaning of that place:
and that seems to be the true meaning of that place:
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for it was very vnseemely for any one, much more for a woman, so publikely to spit in a mans face.
for it was very unseemly for any one, much more for a woman, so publicly to spit in a men face.
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And in that sense is the word vsed in the same booke, Deut. 4. 37. where God is said to bring Israel out of Egypt in his face, that is, in his sight.
And in that sense is the word used in the same book, Deuteronomy 4. 37. where God is said to bring Israel out of Egypt in his face, that is, in his sighed.
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Secondly, vnder this branch of murther by signe of contempt, are many abuses of the tongue most iustly condemned:
Secondly, under this branch of murder by Signen of contempt, Are many Abuses of the tongue most justly condemned:
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as first, bitternesse of speech; when men that be at variance, giue out hard and grieuous words one against an other:
as First, bitterness of speech; when men that be At variance, give out hard and grievous words one against an other:
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these are as pricks of swords, as the wise man saith:
these Are as pricks of swords, as the wise man Says:
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and therefore the holy Ghost chargeth vs, that all bitternes, anger, and wrath be put away from vs. Secondly, all wrangling and contentious speech betweene parties disagreeing,
and Therefore the holy Ghost charges us, that all bitterness, anger, and wrath be put away from us Secondly, all wrangling and contentious speech between parties disagreeing,
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when as neither will yeild, but each one thinks to haue the last word: Philip. 2. 14. Doe all things without murmuring and reasoning:
when as neither will yield, but each one thinks to have the last word: Philip. 2. 14. Do all things without murmuring and reasoning:
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for that springs of choler and stout stomacke, cleane contrarie to meekenes and patience, a fruit of the spirit.
for that springs of choler and stout stomach, clean contrary to meekness and patience, a fruit of the Spirit.
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Thirdly, crying also is here forbidden, whereby men or women beeing at variance in priuate speeches, doe through choler and malice lift vp their voices, that they may be heard a farre off.
Thirdly, crying also is Here forbidden, whereby men or women being At variance in private Speeches, do through choler and malice lift up their voices, that they may be herd a Far off.
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This is a fruit of raging anger, and surie, Fourthly, threatning speeches are also here condemned, when as men from an inward dislike and rage ▪ in their owne priuate cause, doe giue out menacing words against others:
This is a fruit of raging anger, and fury, Fourthly, threatening Speeches Are also Here condemned, when as men from an inward dislike and rage ▪ in their own private cause, do give out menacing words against Others:
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Eph. 6. 9. Masters are forbidden thus to deale with their seruants: much lesse then may one brother thus threaten an other.
Ephesians 6. 9. Masters Are forbidden thus to deal with their Servants: much less then may one brother thus threaten an other.
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The third degree of murther is, in Reviling tearmes, calling our brother foole, or such like:
The third degree of murder is, in Reviling terms, calling our brother fool, or such like:
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this also is a sinne against the ninth commandement, by robbing him of his good name:
this also is a sin against the ninth Commandment, by robbing him of his good name:
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for one sinne in diuers respects may be against many commandements.
for one sin in diverse respects may be against many Commandments.
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It is a breach of this sixt commandement, in that hereby we grieue and trouble our neighbour, and so farre as a reproach can goe, make him wearie of his life.
It is a breach of this sixt Commandment, in that hereby we grieve and trouble our neighbour, and so Far as a reproach can go, make him weary of his life.
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Vpon the ground of this degree of murther, be all grieuous practises of men against their brethren, iustly condemned for bloodie practises.
Upon the ground of this degree of murder, be all grievous practises of men against their brothers, justly condemned for bloody practises.
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As first, Usurie, whereby men binde their brethren to returne gaine, for the bare lone of money or other goods, which naturally yeild no increase;
As First, Usury, whereby men bind their brothers to return gain, for the bore lone of money or other goods, which naturally yield no increase;
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without all respect to their necessitie, or to the successe of the imploying of it. Hereby many are brought to great pouertie:
without all respect to their necessity, or to the success of the employing of it. Hereby many Are brought to great poverty:
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reuiling tearmes doe nothing so much pinch the poore, as this oppression.
reviling terms do nothing so much pinch the poor, as this oppression.
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Secondly, the hoarding vp of corne till times of dearth, that thereby they may gaine the more: these men make a priuate gaine of Gods common iudgement vpon the poore.
Secondly, the hoarding up of corn till times of dearth, that thereby they may gain the more: these men make a private gain of God's Common judgement upon the poor.
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Indeede it is not vnlawfull in time of plentie, to lay vp stoare against a time of dearth:
Indeed it is not unlawful in time of plenty, to lay up stoare against a time of dearth:
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but to doe it with the hurt of the poore, is to sucke their blood, and to eate vp Gods people;
but to do it with the hurt of the poor, is to suck their blood, and to eat up God's people;
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as when men keepe their garners full, and suffer the poore to starue;
as when men keep their garners full, and suffer the poor to starve;
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(22) verse (DIV2)
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the peoples curse lies on such, Prou. 11. 26. Thirdly, fighting and striking by priuate persons, or by others in their priuate causes:
the peoples curse lies on such, Prou. 11. 26. Thirdly, fighting and striking by private Persons, or by Others in their private Causes:
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(22) verse (DIV2)
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for they wound or weaken the bodie of their neighbours, which is more then to grieue him by reuiling speeches.
for they wound or weaken the body of their neighbours, which is more then to grieve him by reviling Speeches.
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(22) verse (DIV2)
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Fourthly, the detaining the foode of the soule, by those that cannot, or will not preach, is a damage against eternall life:
Fourthly, the detaining the food of the soul, by those that cannot, or will not preach, is a damage against Eternal life:
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(22) verse (DIV2)
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and therefore Paul to cleare himselfe from blood in this behalfe, said, He kept nothing backe, Act. 20. 26, 27. Fiftly, to giue offence by word or deede, whereby others are occasioned to fall:
and Therefore Paul to clear himself from blood in this behalf, said, He kept nothing back, Act. 20. 26, 27. Fifty, to give offence by word or deed, whereby Others Are occasioned to fallen:
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this is vncharitable walking, Rom. 14. 15. whereby we doe as much as in vs lieth, destroy him for whome Christ died.
this is uncharitable walking, Rom. 14. 15. whereby we do as much as in us lies, destroy him for whom christ died.
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(22) verse (DIV2)
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As this is cruell in all, so especially in publike persons, as Magistrates, Ministers, Parents, Masters,
As this is cruel in all, so especially in public Persons, as Magistrates, Ministers, Parents, Masters,
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(22) verse (DIV2)
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and such like, because their practises are Rules to their inferiours.
and such like, Because their practises Are Rules to their inferiors.
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They are like lights in an hauen which guides the shippes that saile by night, which standing amisse, leade the shippes vpon rockes and sands, and so cause shipwracke.
They Are like lights in an Haven which guides the ships that sail by night, which standing amiss, lead the ships upon Rocks and sands, and so cause shipwreck.
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(22) verse (DIV2)
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We must not thinke, that he did onely here intend the rectifying of our iudgements for vnderstanding,
We must not think, that he did only Here intend the rectifying of our Judgments for understanding,
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(22) verse (DIV2)
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and not also strike at the reformation of our hearts and liues for practise. Touching the vse of this law therefore, Christ here teacheth vs two things:
and not also strike At the Reformation of our hearts and lives for practice. Touching the use of this law Therefore, christ Here Teaches us two things:
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(22) verse (DIV2)
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first, to descend into our owne hearts, and there to search how we haue broken this commandement:
First, to descend into our own hearts, and there to search how we have broken this Commandment:
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(22) verse (DIV2)
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as whether we haue borne in our hearts any malice against our brother, and whether we haue expressed the rash anger of our hearts by speech or gesture, as whither we have born in our hearts any malice against our brother, and whither we have expressed the rash anger of our hearts by speech or gesture,
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(22) verse (DIV2)
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or haue any way wronged him by reuiling tearmes, or other iniuries against his life: if we haue, Christ tells vs we are murtherers.
or have any Way wronged him by reviling terms, or other injuries against his life: if we have, christ tells us we Are murderers.
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(22) verse (DIV2)
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Secondly, Christ setting downe the curse to euery degree of murther;
Secondly, christ setting down the curse to every degree of murder;
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(22) verse (DIV2)
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teacheth vs, vpon due examination of our hearts, fuiding our selues guiltie in any degree, to cast downe our selues before the Lord, to accuse and condemne our selues, crying out that all shame and confusion belongs vnto vs:
Teaches us, upon due examination of our hearts, fuiding our selves guilty in any degree, to cast down our selves before the Lord, to accuse and condemn our selves, crying out that all shame and confusion belongs unto us:
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(22) verse (DIV2)
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this we must doe, that by the view of our miseries, we may be mooued more earnestly to sue for mercie.
this we must do, that by the view of our misery's, we may be moved more earnestly to sue for mercy.
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And indeede if we examine our hearts, and our behauiours throughly, we shall finde, that we are all murtherers.
And indeed if we examine our hearts, and our behaviours thoroughly, we shall find, that we Are all murderers.
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(22) verse (DIV2)
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For though we may be free from actuall killing, yet our consciences will tell vs, that the motions of wrath and malice,
For though we may be free from actual killing, yet our Consciences will tell us, that the motions of wrath and malice,
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(22) verse (DIV2)
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and the signes of vnaduised anger haue broken forth, both in our wordes and gesture:
and the Signs of unadvised anger have broken forth, both in our words and gesture:
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(22) verse (DIV2)
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for who can say he neuer snuffed at an other by way of contempt or dislike? who can cleare himselfe from deriding and disgracing others? now these things and such like, make vs guiltie of sinne against the law,
for who can say he never snuffed At an other by Way of contempt or dislike? who can clear himself from deriding and disgracing Others? now these things and such like, make us guilty of sin against the law,
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(22) verse (DIV2)
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and so subiect to the wrath and curse of God; which must needes be fulfilled, though heauen and earth should passe away.
and so Subject to the wrath and curse of God; which must needs be fulfilled, though heaven and earth should pass away.
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(22) verse (DIV2)
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This vndoubtedly is our miserable and wofull case in our selues. And there is no way to escape this curse, but onely this:
This undoubtedly is our miserable and woeful case in our selves. And there is no Way to escape this curse, but only this:
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(22) verse (DIV2)
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we must humble our selues before God, and confesse against our selues the murther of our hearts, declared in our gesture, speech, and behauiour;
we must humble our selves before God, and confess against our selves the murder of our hearts, declared in our gesture, speech, and behaviour;
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(22) verse (DIV2)
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then we must labour to be grieued for these sinnes:
then we must labour to be grieved for these Sins:
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(22) verse (DIV2)
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for which ende we must applie vnto our selues, Gods fearefull iudgements due vnto vs for them.
for which end we must apply unto our selves, God's fearful Judgments due unto us for them.
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(22) verse (DIV2)
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Thirdly, we must earnestly sue vnto God for mercie and pardon, as for life and death,
Thirdly, we must earnestly sue unto God for mercy and pardon, as for life and death,
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(22) verse (DIV2)
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like as poore prisoners doe, when the sentence of death is to be pronounced against them:
like as poor Prisoners do, when the sentence of death is to be pronounced against them:
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(22) verse (DIV2)
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If thou then bring thy gift to the Altar, and remembrest that thy brother hath ought against thee,
If thou then bring thy gift to the Altar, and Rememberest that thy brother hath ought against thee,
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yea, we must crie with sighs and grones that cannot be expressed, and giue the Lord no rest, till he send into our consciences the comfortable message of mercie and pardon by his good spirit.
yea, we must cry with sighs and groans that cannot be expressed, and give the Lord no rest, till he send into our Consciences the comfortable message of mercy and pardon by his good Spirit.
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(22) verse (DIV2)
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This done, we must labour in our callings for the time to come, to procure and further the welfare and safetie of our brethren, as well as our owne:
This done, we must labour in our callings for the time to come, to procure and further the welfare and safety of our brothers, as well as our own:
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(22) verse (DIV2)
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we must not seeke our selues, but the common good, eschewing those things that may grieue our brethren;
we must not seek our selves, but the Common good, Eschewing those things that may grieve our brothers;
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(22) verse (DIV2)
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and doing those that may be good and comfortable vnto them:
and doing those that may be good and comfortable unto them:
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(22) verse (DIV2)
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that so by new obedience we may shew forth thankefulnes for Gods mercie and fauour towards vs. Hitherto we haue hādled the three degrees of murther, which Christ condemneth by this law, beyond the doctrine of the Iewish teachers.
that so by new Obedience we may show forth thankfulness for God's mercy and favour towards us Hitherto we have handled the three Degrees of murder, which christ Condemneth by this law, beyond the Doctrine of the Jewish Teachers.
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(22) verse (DIV2)
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Besides these, there is a fourth degree here condemned, which is actuall killing. This Christ doth not here name, Beside these, there is a fourth degree Here condemned, which is actual killing. This christ does not Here name,
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because he taketh it for graunted, euen by the doctrine of the Scribes and Pharisies.
Because he Takes it for granted, even by the Doctrine of the Scribes and Pharisees.
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(22) verse (DIV2)
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Now because it is the main sinne of this cōmandement, therfore here it is to be handled; which we wil doe thus:
Now Because it is the main sin of this Commandment, Therefore Here it is to be handled; which we will do thus:
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(22) verse (DIV2)
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first, we wil shew when killing is murther, and when it is not: and then handle the kinds thereof. For the first:
First, we will show when killing is murder, and when it is not: and then handle the Kinds thereof. For the First:
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(22) verse (DIV2)
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Killing is not alwaies murther, for sometime a man hath power giuen of God to kill, and it is no sinne: Killing is not always murder, for sometime a man hath power given of God to kill, and it is no sin:
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(22) verse (DIV2)
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now God giues a man power to kill three waies: I. by the written word: thus Princes and Gouerners,
now God gives a man power to kill three ways: I by the written word: thus Princes and Governors,
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(22) verse (DIV2)
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and vnder them executioners, are allowed to kill malefactours that deserue death:
and under them executioners, Are allowed to kill malefactors that deserve death:
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(22) verse (DIV2)
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and thus souldiers are warranted to kill their enemies in a lawfull warre: II. by an extraordinarie Commandement: and so Abraham might lawfully haue killed his sonne,
and thus Soldiers Are warranted to kill their enemies in a lawful war: II by an extraordinary Commandment: and so Abraham might lawfully have killed his son,
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if the Angel of the Lord had not staied his hand: III. by an extraordinarie instinct, which is answerable to a speciall commandement:
if the Angel of the Lord had not stayed his hand: III. by an extraordinary instinct, which is answerable to a special Commandment:
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(22) verse (DIV2)
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and so Phinees slue Zimri and Cosbie, without guilt of murther.
and so Phinehas slew Zimri and Cosbie, without guilt of murder.
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(22) verse (DIV2)
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But killing is murther, when men of their own wills, without warrant from God, slay others:
But killing is murder, when men of their own wills, without warrant from God, slay Others:
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(22) verse (DIV2)
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and this sinne is plainely and directly forbidden in this commandement. II. Point. The kindes of killing be two;
and this sin is plainly and directly forbidden in this Commandment. II Point. The Kinds of killing be two;
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either voluntarie, or casuall. Uoluntarie killing is, when a man killeth of purpose and intent: and this sinne is so hainous, that it defileth the land where the blood is shedde, till it be purged by the blood of him that shedde it.
either voluntary, or casual. Voluntary killing is, when a man kills of purpose and intent: and this sin is so heinous, that it Defileth the land where the blood is shed, till it be purged by the blood of him that shed it.
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(22) verse (DIV2)
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And this purpose to kill is twofold;
And this purpose to kill is twofold;
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(22) verse (DIV2)
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either with deliberation and fore-desire of reuenge, as when a man hath caried a grudge in his heart long before:
either with deliberation and fore-desire of revenge, as when a man hath carried a grudge in his heart long before:
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(22) verse (DIV2)
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or without deliberation, when a man without all former malice is suddenly caried by furie and anger to slay his brother:
or without deliberation, when a man without all former malice is suddenly carried by fury and anger to slay his brother:
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(22) verse (DIV2)
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and this second kinde of killing is distinguished from that which is vpon deliberation, by the name of manslaughter, and also fauoured by the lawes of some Countries,
and this second kind of killing is distinguished from that which is upon deliberation, by the name of manslaughter, and also favoured by the laws of Some Countries,
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(22) verse (DIV2)
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because it is not done of set purpose, but through sudden anger before the blood be cold:
Because it is not done of Set purpose, but through sudden anger before the blood be cold:
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(22) verse (DIV2)
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but Gods law maketh both of them murther, and admitteth no recompense for the life of the murtherer:
but God's law makes both of them murder, and admitteth no recompense for the life of the murderer:
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nay, beside it adiudgeth the murtherer to eternall death, both in soule and bodie.
nay, beside it adjudgeth the murderer to Eternal death, both in soul and body.
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(22) verse (DIV2)
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To this voluntarie murther, we must referre those that giue commandement, counsell, or helpe vnto the murtherer:
To this voluntary murder, we must refer those that give Commandment, counsel, or help unto the murderer:
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(22) verse (DIV2)
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for he that commandeth is the principall Agent, and the murtherer is his instrument. Againe, it is voluntarie murther to strike an other, though with purpose onely to wound, if death follow thereon:
for he that commands is the principal Agent, and the murderer is his Instrument. Again, it is voluntary murder to strike an other, though with purpose only to wound, if death follow thereon:
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(22) verse (DIV2)
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And that also which is committed by a drunken man: for his will is free, though sense and reason be blinded.
And that also which is committed by a drunken man: for his will is free, though sense and reason be blinded.
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(22) verse (DIV2)
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Casuall killing, commonly called chance medlie, is when a man killeth an other, hauing no purpose to doe him hurt. Casual killing, commonly called chance medley, is when a man kills an other, having no purpose to do him hurt.
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(22) verse (DIV2)
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The presumptions of casuall killing be these: First, if a man kill an other, hauing no ill will or anger towardes him,
The presumptions of casual killing be these: First, if a man kill an other, having no ill will or anger towards him,
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(22) verse (DIV2)
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nor to any other for his sake; neither is mooued thereto by couetousnes, or any affection.
nor to any other for his sake; neither is moved thereto by covetousness, or any affection.
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Secondly, if he be doing the lawfull duties of his particular calling. Thirdly, if he be well occupied, doing some lawfull worke beside his calling. Secondly, if he be doing the lawful duties of his particular calling. Thirdly, if he be well occupied, doing Some lawful work beside his calling.
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(22) verse (DIV2)
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And lastly, if he be doing a thing which he ordinarily practiseth, keeping his vsuall place and time.
And lastly, if he be doing a thing which he ordinarily Practiseth, keeping his usual place and time.
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(22) verse (DIV2)
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And albeit this kind of killing, if it be meerely casuall, is no sinne, yet the partie committing it, in old time was bound to come to his answer, thereby to purge and cleare himselfe from suspition of murther,
And albeit this kind of killing, if it be merely casual, is no sin, yet the party committing it, in old time was bound to come to his answer, thereby to purge and clear himself from suspicion of murder,
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(22) verse (DIV2)
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as also to auoide the hatred and daunger of the friends of the partie killed; and lastly, to keepe and maintaine the hatred of murther among Gods people.
as also to avoid the hatred and danger of the Friends of the party killed; and lastly, to keep and maintain the hatred of murder among God's people.
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(22) verse (DIV2)
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Now this sixt commandement, is not to be vnderstood of casuall, but of voluntarie killing.
Now this sixt Commandment, is not to be understood of casual, but of voluntary killing.
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(22) verse (DIV2)
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And this also must be obserued, that Christ giueth the name of murther, to all the occasions thereof, that he might breede in our hearts an hatred of them all, as of murther it selfe.
And this also must be observed, that christ gives the name of murder, to all the occasions thereof, that he might breed in our hearts an hatred of them all, as of murder it self.
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(22) verse (DIV2)
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verse 23.
verse 23.
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(23) verse (DIV2)
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24. Leaue there thy gift before the Altar, goe thy waies, first be reconciled to thy brother,
24. Leave there thy gift before the Altar, go thy ways, First be reconciled to thy brother,
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then come and offer thy gift.
then come and offer thy gift.
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(23) verse (DIV2)
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Here Christ propounds a Rule of concord, by seeking reconciliation with them whome we haue wronged:
Here christ propounds a Rule of concord, by seeking reconciliation with them whom we have wronged:
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and it depends vpon the former verse as a consequent and conclusion drawne therefrom, as may appeare by the first wordes, If then, or therefore: as if he had said,
and it depends upon the former verse as a consequent and conclusion drawn therefrom, as may appear by the First words, If then, or Therefore: as if he had said,
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(23) verse (DIV2)
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If rash anger and the testification thereof, either in gesture or reuiling speech be murther,
If rash anger and the testification thereof, either in gesture or reviling speech be murder,
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(23) verse (DIV2)
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and deserue condemnation, then we are with all diligence to seeke to be reconciled to our brethren, whensoeuer any breach of loue is made betweene vs and them. The Exposition.
and deserve condemnation, then we Are with all diligence to seek to be reconciled to our brothers, whensoever any breach of love is made between us and them. The Exposition.
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(23) verse (DIV2)
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If thou bring thy gift to the Altar ] Here Christ alludeth to the Iewes manner of worshippe vnder the law;If thou bring thy gift to the Altar ] Here christ alludeth to the Iewes manner of worship under the law;
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(23) verse (DIV2)
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which was, to offer in the Temple sacrifices vnto God both of propitiation, and thanksgiuing.
which was, to offer in the Temple Sacrifices unto God both of propitiation, and thanksgiving.
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And though Christ here onely name this one kind of ceremoniall worshippe, yet vnder this he comprehendeth all manner of true outward worshippe, whether Legall or Euangelicall;
And though christ Here only name this one kind of ceremonial worship, yet under this he comprehendeth all manner of true outward worship, whither Legal or Evangelical;
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(23) verse (DIV2)
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as if he should say, If thou come to worship God any way, either by offering sacrifices,
as if he should say, If thou come to worship God any Way, either by offering Sacrifices,
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(23) verse (DIV2)
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or by praying vnto God, by hearing his word, or receiuing the Sacraments;
or by praying unto God, by hearing his word, or receiving the Sacraments;
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(23) verse (DIV2)
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and remembrest that thy brother hath ought against thee, that is, that thou hast any way wronged and offended thy brother:and Rememberest that thy brother hath ought against thee, that is, that thou hast any Way wronged and offended thy brother:
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(23) verse (DIV2)
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this appeareth to be the true meaning by the like wordes of Marke, If thou hast ought against thy brother, (meaning for iniurie done vnto thee by him) forgiue him: and therefore our brother hath something against vs,
this appears to be the true meaning by the like words of Mark, If thou hast ought against thy brother, (meaning for injury done unto thee by him) forgive him: and Therefore our brother hath something against us,
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(23) verse (DIV2)
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when we haue wronged or offended him in word or deede, and he hath knowledge thereof,
when we have wronged or offended him in word or deed, and he hath knowledge thereof,
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(23) verse (DIV2)
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and iust cause thereupon to complaine.
and just cause thereupon to complain.
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(23) verse (DIV2)
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Leaue there thy gift before the Altar ] Still he alludeth to the manner of the Iewes worshippe;Leave there thy gift before the Altar ] Still he alludeth to the manner of the Iewes worship;
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(23) verse (DIV2)
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who when they went to sacrifice to the Lord, brought their sheepe or bullocke vnto the vtter court;
who when they went to sacrifice to the Lord, brought their sheep or bullock unto the utter court;
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or as some thinke, tied it to the hornes of the altar, in token that they presented it vnto the Lord:
or as Some think, tied it to the horns of the altar, in token that they presented it unto the Lord:
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(23) verse (DIV2)
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now if at that very instant, they did remember that they had any way offended their brother,
now if At that very instant, they did Remember that they had any Way offended their brother,
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(23) verse (DIV2)
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then were they to leaue their gift there, (not quite omiting this dutie, but onely suspending or deferring it for a while) and goe seeke to be reconciled to their brother whome they had wronged.
then were they to leave their gift there, (not quite omitting this duty, but only suspending or deferring it for a while) and go seek to be reconciled to their brother whom they had wronged.
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(23) verse (DIV2)
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And lastly, in making a parable of this place, they set their Purgatorie on a sandie foundation:
And lastly, in making a parable of this place, they Set their Purgatory on a sandy Foundation:
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(24) verse (DIV2)
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Question. How could this departure be warrantable, seeing the Iewes had a law that when the seruice of God was once begun, none might depart, no not the Prince himselfe, till it was ended. Question. How could this departure be warrantable, seeing the Iewes had a law that when the service of God was once begun, none might depart, no not the Prince himself, till it was ended.
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(23) verse (DIV2)
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Ans. This Rule must be vnderstood of departure out of the vtter court of the Temple, whither the people brought their sacrifice soone after they had presented it,Ans. This Rule must be understood of departure out of the utter court of the Temple, whither the people brought their sacrifice soon After they had presented it,
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(23) verse (DIV2)
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before it was begunne to be offered:
before it was begun to be offered:
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(23) verse (DIV2)
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for till the Priests had begunne Gods seruice, it was lawfull for the people to depart, especially vpon this occasion.
for till the Priests had begun God's service, it was lawful for the people to depart, especially upon this occasion.
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Question II. But what if the partie offending, cannot possibly come to his brother whome he hath wronged, by reason of his absence in some farre countrey, his close imprisonment, or such like.Question II But what if the party offending, cannot possibly come to his brother whom he hath wronged, by reason of his absence in Some Far country, his close imprisonment, or such like.
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Ans. He must testifie his endeauour to be reconciled vnto him;Ans. He must testify his endeavour to be reconciled unto him;
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(23) verse (DIV2)
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and if the act it selfe be necessarily hindred by Gods prouidence, God will accept the will for the deede,
and if the act it self be necessarily hindered by God's providence, God will accept the will for the deed,
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(23) verse (DIV2)
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if there be a willing minde:
if there be a willing mind:
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(23) verse (DIV2)
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for this is Christs meaning, that we should doe our vtmost endeauour to be reconciled vnto our brethren whome we haue wronged, shewing such care thereof, that we preferre the same before the outward actiōs of Gods worship;
for this is Christ meaning, that we should do our utmost endeavour to be reconciled unto our brothers whom we have wronged, showing such care thereof, that we prefer the same before the outward actions of God's worship;
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(23) verse (DIV2)
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not presuming to worship God, till we be reconciled to our brethren. Here we haue a notable Rule for the maintaining of loue and charitie among men;
not presuming to worship God, till we be reconciled to our brothers. Here we have a notable Rule for the maintaining of love and charity among men;
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(23) verse (DIV2)
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namely, brotherly reconciliation. In the giuing whereof, Christ still continues his exposition of the sixt commandement:
namely, brotherly reconciliation. In the giving whereof, christ still continues his exposition of the sixt Commandment:
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(23) verse (DIV2)
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for hauing condemned murther, and the prouocations thereunto, in the former verse;
for having condemned murder, and the provocations thereunto, in the former verse;
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(23) verse (DIV2)
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here he commandeth the contrarie vertue of brotherly loue, and the meanes to vphold the same;
Here he commands the contrary virtue of brotherly love, and the means to uphold the same;
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(23) verse (DIV2)
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to wit, Reconciliation for offences giuen. Out of this Rule in generall we may obserue: first, a Third direction to the right expounding and vnderstanding of Gods commandements;
to wit, Reconciliation for offences given. Out of this Rule in general we may observe: First, a Third direction to the right expounding and understanding of God's Commandments;
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(23) verse (DIV2)
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namely, where any vice is forbidden, there the contrarie vertue is commanded: and on the contrarie, where any vertue is commaunded, there the contrarie vice is forbidden.
namely, where any vice is forbidden, there the contrary virtue is commanded: and on the contrary, where any virtue is commanded, there the contrary vice is forbidden.
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This Rule must be obserued as a priuiledge of the law of God, aboue all humane lawes;
This Rule must be observed as a privilege of the law of God, above all humane laws;
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for mens lawes are satisfied, by abstaining from the vice forbidden, though the contrarie vertue be not practised:
for men's laws Are satisfied, by abstaining from the vice forbidden, though the contrary virtue be not practised:
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as he satisfies mans law, forbidding Murther, that abstaines from the actuall crime, though he loue not his brother:
as he Satisfies men law, forbidding Murder, that abstains from the actual crime, though he love not his brother:
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(23) verse (DIV2)
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But he transgresseth the law of God, that performeth not the contrarie vertue, though he abstaine from the vice forbidden:
But he Transgresseth the law of God, that Performeth not the contrary virtue, though he abstain from the vice forbidden:
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(23) verse (DIV2)
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for though a man abstaine from killing, yet if he doe not loue his brother, hee is guiltie of the breach of this sixt commandement;
for though a man abstain from killing, yet if he do not love his brother, he is guilty of the breach of this sixt Commandment;
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(23) verse (DIV2)
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which serues to confute the error of our ignorant people, who because they abstaine from Murther, Adulterie,
which serves to confute the error of our ignorant people, who Because they abstain from Murder, Adultery,
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and other outward sinnes, doe perswade themselues that they keepe the law, and that God will therefore be mercifull vnto them.
and other outward Sins, do persuade themselves that they keep the law, and that God will Therefore be merciful unto them.
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(23) verse (DIV2)
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But they must know, that though they should abstaine from the vices forbidden, yet they stand culpable of Iudgement,
But they must know, that though they should abstain from the vices forbidden, yet they stand culpable of Judgement,
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(23) verse (DIV2)
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for want of doing the contrarie vertues;
for want of doing the contrary Virtues;
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(23) verse (DIV2)
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for it is not sufficient to abstaine from euill, but we must doe good, and therefore Iohn Baptist saith, Euery tree that bringeth not forth good fruite, is hewen downe, and cast into the fire:
for it is not sufficient to abstain from evil, but we must do good, and Therefore John Baptist Says, Every tree that brings not forth good fruit, is hewn down, and cast into the fire:
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and the sentence of damnation shall bee denounced against the Reprobates, for their omission of doing good:
and the sentence of damnation shall be denounced against the Reprobates, for their omission of doing good:
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(23) verse (DIV2)
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I was an hungrie, and ye gaue me no meate &c. I was an hungry, and you gave me no meat etc.
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(23) verse (DIV2)
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Secondly, by this Rule of Reconciliation, it appeareth that the performance of any outward seruice vnto God, is displeasing vnto him,
Secondly, by this Rule of Reconciliation, it appears that the performance of any outward service unto God, is displeasing unto him,
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(23) verse (DIV2)
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if it be separated from the loue of our brethren:
if it be separated from the love of our brothers:
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(23) verse (DIV2)
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Isay 1. 11, 12. What haue I to doe with the multitude of your sacrifices, saith the Lord:
Saiah 1. 11, 12. What have I to do with the multitude of your Sacrifices, Says the Lord:
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and so hee proceedeth, reiecting in particular, all the seruice of the Iewes, because they liued in enuie, debate, and oppression;
and so he Proceedeth, rejecting in particular, all the service of the Iewes, Because they lived in envy, debate, and oppression;
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(23) verse (DIV2)
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Their hands were full of blood, Isay, 58. 5, 6. The Lord doth there reprehend the Iewes fasting from meates,Their hands were full of blood, Saiah, 58. 5, 6. The Lord does there reprehend the Iewes fasting from Meats,
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because they did not withall abstaine from strife, and oppression;
Because they did not withal abstain from strife, and oppression;
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(23) verse (DIV2)
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adding withall, that refraining from crueltie, and doing workes of mercie, is the fast which hee requires:
adding withal, that refraining from cruelty, and doing works of mercy, is the fast which he requires:
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which serues to ouerthrowe the naturall conceit of men, who thinke that the whole worshippe of God, standeth in the duties of the first Table.
which serves to overthrown the natural conceit of men, who think that the Whole worship of God, Stands in the duties of the First Table.
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(23) verse (DIV2)
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This was indeede the conceit and practise of the Pharises, whereupon they taught the people, that if they gaue oblations to the Church,
This was indeed the conceit and practice of the Pharisees, whereupon they taught the people, that if they gave Oblations to the Church,
d vbds av dt n1 cc n1 pp-f dt np2, c-crq pns32 vvd dt n1, cst cs pns32 vvd n2 p-acp dt n1,
(23) verse (DIV2)
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though they releeued not their poore parents, yet God was well pleased with them. though they relieved not their poor Parents, yet God was well pleased with them.
cs pns32 vvd xx po32 j n2, av np1 vbds av vvn p-acp pno32.
(23) verse (DIV2)
253
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And the like is the practise of the Church of Rome, who in cases of transgression, through want of brotherly loue, doe not appoint this Reconciliation,
And the like is the practice of the Church of Rome, who in cases of Transgression, through want of brotherly love, do not appoint this Reconciliation,
cc dt j vbz dt n1 pp-f dt n1 pp-f np1, r-crq p-acp n2 pp-f n1, p-acp n1 pp-f j n1, vdb xx vvi d n1,
(23) verse (DIV2)
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but Auricular confession, and Canonicall satisfaction, as matters well pleasing vnto Almightie God:
but Auricular Confessi, and Canonical satisfaction, as matters well pleasing unto Almighty God:
cc-acp j n1, cc j n1, c-acp n2 av vvg p-acp j-jn np1:
(23) verse (DIV2)
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yea, such is the conceit of our common people, that if they be present at diuine seruice,
yea, such is the conceit of our Common people, that if they be present At divine service,
uh, d vbz dt n1 pp-f po12 j n1, cst cs pns32 vbb j p-acp j-jn n1,
(23) verse (DIV2)
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where this is wanting, there is nothing but a vaine conceit of knowledge:
where this is wanting, there is nothing but a vain conceit of knowledge:
c-crq d vbz vvg, pc-acp vbz pix p-acp dt j n1 pp-f n1:
(27) verse (DIV2)
315
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if they heare the word preached, and receiue the Sacrac•aments at ordinarie times, then they haue done good seruice,
if they hear the word preached, and receive the Sacrac•aments At ordinary times, then they have done good service,
cs pns32 vvb dt n1 vvd, cc vvi dt n2 p-acp j n2, cs pns32 vhb vdn j n1,
(23) verse (DIV2)
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and he will respect them, though in their ciuill conuersation they be at enmitie with their brethren,
and he will respect them, though in their civil Conversation they be At enmity with their brothers,
cc pns31 vmb vvi pno32, cs p-acp po32 j n1 pns32 vbb p-acp n1 p-acp po32 n2,
(23) verse (DIV2)
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or liue in such like sinnes.
or live in such like Sins.
cc vvi p-acp d j n2.
(23) verse (DIV2)
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Verse 9. After this maner therefore pray ye: Our Father which art in heauen, halowed be thy name.
Verse 9. After this manner Therefore pray you: Our Father which art in heaven, hallowed be thy name.
n1 crd p-acp d n1 av vvb pn22: po12 n1 r-crq n1 p-acp n1, vvn vbb po21 n1.
(52) verse (DIV2)
641
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But we must learne, that God is serued, not onely in the duties of the first Table, but of the second also;
But we must Learn, that God is served, not only in the duties of the First Table, but of the second also;
cc-acp pns12 vmb vvi, cst np1 vbz vvn, xx av-j p-acp dt n2 pp-f dt ord n1, cc-acp pp-f dt ord av;
(23) verse (DIV2)
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and that God abhortes the duties of pietie in such persons as make no conscience of the practise of loue and mercie:
and that God abhortes the duties of piety in such Persons as make no conscience of the practice of love and mercy:
cc cst np1 n2 dt n2 pp-f n1 p-acp d n2 c-acp vvb dx n1 pp-f dt n1 pp-f n1 cc n1:
(23) verse (DIV2)
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Ierem. 7. 9, 10. Will you steale, murther, comm•t adulterie, &c. and yet come and stand before me in this house ▪ wherein my name is called,
Jeremiah 7. 9, 10. Will you steal, murder, comm•t adultery, etc. and yet come and stand before me in this house ▪ wherein my name is called,
np1 crd crd, crd vmb pn22 vvi, n1, j n1, av cc av vvb cc vvi p-acp pno11 p-acp d n1 ▪ c-crq po11 n1 vbz vvn,
(23) verse (DIV2)
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and say we are deliuered though we haue done all thes• •b•ominations? as if he should say ▪ neuer thinke it: and therefore if 〈 ◊ 〉 desi•e true comfort in our seruing of God, let vs make conscience to ioyne therewith the practise of mercie towards our brethren.and say we Are Delivered though we have done all thes• •b•ominations? as if he should say ▪ never think it: and Therefore if 〈 ◊ 〉 desi•e true Comfort in our serving of God, let us make conscience to join therewith the practice of mercy towards our brothers.
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(23) verse (DIV2)
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Thirdly, here also we may learne, how to behaue our selues before we come to the Lords Table:
Thirdly, Here also we may Learn, how to behave our selves before we come to the lords Table:
ord, av av pns12 vmb vvi, c-crq pc-acp vvi po12 n2 p-acp pns12 vvb p-acp dt n2 n1:
(23) verse (DIV2)
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if we call to minde, euen when we be in the Church, that we haue any way offended our brother, we must first goe and reconcile our selues vnto him,
if we call to mind, even when we be in the Church, that we have any Way offended our brother, we must First go and reconcile our selves unto him,
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(23) verse (DIV2)
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and then come to the Lords Table:
and then come to the lords Table:
cc av vvb p-acp dt n2 n1:
(23) verse (DIV2)
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we must not abstaine vpon the remembrance of our wrong doing, for so we adde sinne vnto sinne, refusing spirituall societie with God,
we must not abstain upon the remembrance of our wrong doing, for so we add sin unto sin, refusing spiritual society with God,
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(23) verse (DIV2)
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because we will retaine enmitie towards our brother: but seeking speedily reconciliation, we must returne to receiue the Lords Sacrament.
Because we will retain enmity towards our brother: but seeking speedily reconciliation, we must return to receive the lords Sacrament.
c-acp pns12 vmb vvi n1 p-acp po12 n1: cc-acp vvg av-j n1, pns12 vmb vvi pc-acp vvi dt n2 n1.
(23) verse (DIV2)
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Which flatly condemnes the common practise of many, who abstaine from the Lords Supper, because they will not seeke to be reconciled to their brethren.
Which flatly condemns the Common practice of many, who abstain from the lords Supper, Because they will not seek to be reconciled to their brothers.
r-crq av-j vvz dt j n1 pp-f d, r-crq vvb p-acp dt n2 n1, c-acp pns32 vmb xx vvi pc-acp vbi vvn p-acp po32 n2.
(23) verse (DIV2)
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This argues an heart full stu•• with pride and malice, which preferres it owne lust before the will of God:
This argues an heart full stu•• with pride and malice, which prefers it own lust before the will of God:
np1 vvz dt n1 j n1 p-acp n1 cc n1, r-crq vvz pn31 d n1 p-acp dt n1 pp-f np1:
(23) verse (DIV2)
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for God commands that the sunne goe not downe vpon our wrath; and it is his ordinance we should receiue the Sacrament to shew forth Christs death,
for God commands that the sun go not down upon our wrath; and it is his Ordinance we should receive the Sacrament to show forth Christ death,
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(23) verse (DIV2)
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when it is administred by the Church; against both which he offendeth that abstaineth, because he is at variance with his brother:
when it is administered by the Church; against both which he offends that abstaineth, Because he is At variance with his brother:
c-crq pn31 vbz vvn p-acp dt n1; p-acp d r-crq pns31 vvz cst vvz, c-acp pns31 vbz p-acp n1 p-acp po31 n1:
(23) verse (DIV2)
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2378
for Christ wil not haue the gift that is brought, to be taken away, but there left a while, till reconciliation be made.
for christ will not have the gift that is brought, to be taken away, but there left a while, till reconciliation be made.
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(23) verse (DIV2)
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2379
Fourthly, in this Rule of Reconciliation, we may see, there be degrees in the duties of Gods worship;
Fourthly, in this Rule of Reconciliation, we may see, there be Degrees in the duties of God's worship;
ord, p-acp d n1 pp-f n1, pns12 vmb vvi, pc-acp vbi n2 p-acp dt n2 pp-f npg1 n1;
(23) verse (DIV2)
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all are not equall, but some more, and some lesse necessarie.
all Are not equal, but Some more, and Some less necessary.
d vbr xx j-jn, cc-acp d dc, cc d dc j.
(23) verse (DIV2)
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Restraine & gouerne it most carefully, though it be to thine owne great paine, losse, and hinderance;
Restrain & govern it most carefully, though it be to thine own great pain, loss, and hindrance;
vvb cc vvi pn31 av-ds av-j, cs pn31 vbb p-acp po21 d j n1, n1, cc n1;
(27) verse (DIV2)
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The first and highest degree of holy worship, is prescribed in the first Commandement, as to loue, seare, and to reioyce in God aboue all, and to beleeue in him, and all his promises.
The First and highest degree of holy worship, is prescribed in the First Commandment, as to love, sear, and to rejoice in God above all, and to believe in him, and all his promises.
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(23) verse (DIV2)
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The second degree of holy duties, is to loue our neighbour as our selues, to seeke peace and reconciliation with them whome we haue wronged or offended.
The second degree of holy duties, is to love our neighbour as our selves, to seek peace and reconciliation with them whom we have wronged or offended.
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(23) verse (DIV2)
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Thus much doth Christ here import, in preferring the practise hereof before the offering of sacrifice.
Thus much does christ Here import, in preferring the practice hereof before the offering of sacrifice.
av d vdz np1 av vvi, p-acp vvg dt n1 av p-acp dt n-vvg pp-f n1.
(23) verse (DIV2)
255
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2384
The third degree consists, in the outward ceremoniall duties of Gods worship, commanded in the first Table:
The third degree consists, in the outward ceremonial duties of God's worship, commanded in the First Table:
dt ord n1 vvz, p-acp dt j j n2 pp-f npg1 n1, vvn p-acp dt ord n1:
(23) verse (DIV2)
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as the outward actions of Gods worship, and the outward solemnitie of the Sabbath:
as the outward actions of God's worship, and the outward solemnity of the Sabbath:
c-acp dt j n2 pp-f npg1 n1, cc dt j n1 pp-f dt n1:
(23) verse (DIV2)
255
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2386
for these giue place to the workes of loue and charitie commanded in the second Table,
for these give place to the works of love and charity commanded in the second Table,
c-acp d vvb n1 p-acp dt n2 pp-f n1 cc n1 vvn p-acp dt ord n1,
(23) verse (DIV2)
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2387
and therefore Christ saith, first be reconciled, and then offer thy g••t. Now by this distinction of holy duties, we haue a good direction for our behauiour;
and Therefore christ Says, First be reconciled, and then offer thy g••t. Now by this distinction of holy duties, we have a good direction for our behaviour;
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(23) verse (DIV2)
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2388
that seeing the loue of God and of our brethren, are the two highest degrees of good workes,
that seeing the love of God and of our brothers, Are the two highest Degrees of good works,
d vvg dt n1 pp-f np1 cc pp-f po12 n2, vbr dt crd js n2 pp-f j n2,
(23) verse (DIV2)
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2389
therefore we are aboue all things to seeke after them, and to preferre the doing of them before the outward worship of God;
Therefore we Are above all things to seek After them, and to prefer the doing of them before the outward worship of God;
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(23) verse (DIV2)
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for that we see commeth in the last place. But the practise of men i• otherwise;
for that we see comes in the last place. But the practice of men i• otherwise;
c-acp cst pns12 vvb vvz p-acp dt ord n1. p-acp dt n1 pp-f n2 n1 av;
(23) verse (DIV2)
256
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2391
generally they are more forward in outward ceremonies, then in the maine duties of the loue of God, and of their brethren;
generally they Are more forward in outward ceremonies, then in the main duties of the love of God, and of their brothers;
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(23) verse (DIV2)
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2392
like to the Pharisies, who passed ouer •udgement and the feare of God, and were very strict in tything mint and •ue:
like to the Pharisees, who passed over •udgement and the Fear of God, and were very strict in tithing mint and •ue:
av-j p-acp dt np2, r-crq vvd p-acp n1 cc dt n1 pp-f np1, cc vbdr av j p-acp n1 n1 cc n1:
(23) verse (DIV2)
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but this is a preposterous course, and cleane contratie to this precept of our Sauiour Christ.
but this is a preposterous course, and clean contratie to this precept of our Saviour christ.
cc-acp d vbz dt j n1, cc j n1 p-acp d n1 pp-f po12 n1 np1.
(23) verse (DIV2)
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Thus much of this Rule in generall. Now I come to more particular obseruati•us out of the words:
Thus much of this Rule in general. Now I come to more particular obseruati•us out of the words:
av d pp-f d n1 p-acp n1. av pns11 vvb p-acp av-dc j av av pp-f dt n2:
(23) verse (DIV2)
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I •aue thy gift at the Altar Here Christ approou••h of this worship of God among the le••es by offering sacrifices;I •aue thy gift At the Altar Here christ approou••h of this worship of God among the le••es by offering Sacrifices;
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(23) verse (DIV2)
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from whence it followeth, that sacrificing a• the Al•ar, and by proportion other ceremoniall worship, was not abrogated either at Christs birth,
from whence it follows, that sacrificing a• the Al•ar, and by proportion other ceremonial worship, was not abrogated either At Christ birth,
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(23) verse (DIV2)
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or baptisme, for here Christ alloweth of them:
or Baptism, for Here christ alloweth of them:
cc n1, c-acp av np1 vvz pp-f pno32:
(23) verse (DIV2)
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and therefore they ceased onely at his death, when vpon the crosse he said, It is finished, then he put out the hand writing of ordinances that was against vs. Thy gift; that is, thy sacrifice;
and Therefore they ceased only At his death, when upon the cross he said, It is finished, then he put out the hand writing of ordinances that was against us Thy gift; that is, thy sacrifice;
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(23) verse (DIV2)
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whereof the Iewes had two kindes: Propit•ator•e, and Gra••lator•e, or of thanksgiuing:
whereof the Iewes had two Kinds: Propit•ator•e, and Gra••lator•e, or of thanksgiving:
c-crq dt np2 vhd crd n2: vvb, cc av, cc pp-f n1:
(23) verse (DIV2)
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and they are here called gifts, because in sacrificing the people gaue some thing vnto God:
and they Are Here called Gifts, Because in sacrificing the people gave Some thing unto God:
cc pns32 vbr av vvn n2, c-acp p-acp vvg dt n1 vvd d n1 p-acp np1:
(23) verse (DIV2)
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in which respect a sacrifice differeth from a Sacrament, wherein God giues some thing vnto vs. Now the sacrifices of the law, wherein men gaue something vnto God, signified two things:
in which respect a sacrifice differeth from a Sacrament, wherein God gives Some thing unto us Now the Sacrifices of the law, wherein men gave something unto God, signified two things:
p-acp r-crq n1 dt n1 vvz p-acp dt n1, c-crq np1 vvz d n1 p-acp pno12 av dt n2 pp-f dt n1, c-crq n2 vvd pi p-acp np1, vvd crd n2:
(23) verse (DIV2)
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first, that Christ should giue himselfe vnto his Father for our sinnes:
First, that christ should give himself unto his Father for our Sins:
ord, cst np1 vmd vvi px31 p-acp po31 n1 p-acp po12 n2:
(23) verse (DIV2)
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secondly, that we should wholly giue our selues vnto God, both in soule and bodie, to serue him:
secondly, that we should wholly give our selves unto God, both in soul and body, to serve him:
ord, cst pns12 vmd av-jn vvi po12 n2 p-acp np1, av-d p-acp n1 cc n1, pc-acp vvi pno31:
(23) verse (DIV2)
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and therefore God saith, Prov. 2•. 26. My sonne, giue me thy heart: Rom. 6. 13. Giue your members 〈 ◊ 〉 we •pons of righteousnes vnto God,
and Therefore God Says, Curae 2•. 26. My son, give me thy heart: Rom. 6. 13. Give your members 〈 ◊ 〉 we •pons of righteousness unto God,
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(23) verse (DIV2)
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as they that are aliue from dead work•• ▪ Rom. 12. 1. I beseech you brethren, by the mercies of God, that you g•ue vp your bodies a liuing sacrifice, holy, and acceptable vnto God: as they that Are alive from dead work•• ▪ Rom. 12. 1. I beseech you brothers, by the Mercies of God, that you g•ue up your bodies a living sacrifice, holy, and acceptable unto God:
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(23) verse (DIV2)
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this we ought to doe in token of thankefulnes for Gods endlesse mercies: and this we then doe;
this we ought to do in token of thankfulness for God's endless Mercies: and this we then do;
d pns12 vmd pc-acp vdi p-acp n1 pp-f n1 p-acp npg1 j n2: cc d pns12 av vdi;
(23) verse (DIV2)
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First, when we acknowledge our selues not to be our owne, but Gods in Christ:
First, when we acknowledge our selves not to be our own, but God's in christ:
ord, c-crq pns12 vvb po12 n2 xx pc-acp vbi po12 d, p-acp n2 p-acp np1:
(23) verse (DIV2)
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Secondly, when we consecrate and dedicate our selues to the seruice of God, that both in heart and life we may shew our selues thankfull for our creation, preseruation, & Redemption especially.
Secondly, when we consecrate and dedicate our selves to the service of God, that both in heart and life we may show our selves thankful for our creation, preservation, & Redemption especially.
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(23) verse (DIV2)
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But lamentable is the case with men in this behalfe:
But lamentable is the case with men in this behalf:
p-acp j vbz dt n1 p-acp n2 p-acp d n1:
(23) verse (DIV2)
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in stead of giuing themselues to God, men bequeath themselues to the deuill, and become his slaues and vassals:
in stead of giving themselves to God, men Bequeath themselves to the Devil, and become his slaves and vassals:
p-acp n1 pp-f vvg px32 p-acp np1, n2 vvb px32 p-acp dt n1, cc vvi po31 n2 cc n2:
(23) verse (DIV2)
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they make their hearts his dwelling place, by malicious, wicked, and lustfull thoughts;
they make their hearts his Dwelling place, by malicious, wicked, and lustful thoughts;
pns32 vvb po32 n2 po31 n-vvg n1, p-acp j, j, cc j n2;
(23) verse (DIV2)
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2412
they consecrate the faculties of their soules, with all the parts of their bodies vnto him in the practise of sinne:
they consecrate the faculties of their Souls, with all the parts of their bodies unto him in the practice of sin:
pns32 vvb dt n2 pp-f po32 n2, p-acp d dt n2 pp-f po32 n2 p-acp pno31 p-acp dt n1 pp-f n1:
(23) verse (DIV2)
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2413
this ought not to be, seeing Christ gaue himselfe for vs, let vs giue our selues wholly vnto him.
this ought not to be, seeing christ gave himself for us, let us give our selves wholly unto him.
d vmd xx pc-acp vbi, vvg np1 vvd px31 p-acp pno12, vvb pno12 vvi po12 n2 av-jn p-acp pno31.
(23) verse (DIV2)
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2414
And there remembrest; that is, doest call to minde, that thy brother hath ought against thee, &c. By this Christ teacheth vs, that whensoeuer we come to doe any seruice vnto God, we ought first of all to enter into our owne hearts, And there Rememberest; that is, dost call to mind, that thy brother hath ought against thee, etc. By this christ Teaches us, that whensoever we come to do any service unto God, we ought First of all to enter into our own hearts,
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(23) verse (DIV2)
259
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2415
and there to search and trie our owne estate, in respect of offences giuen to God or man, whereof we haue not repented, that so before we come to Gods solemne worship, we may be reconciled both to God, and to our brethren.
and there to search and try our own estate, in respect of offences given to God or man, whereof we have not repented, that so before we come to God's solemn worship, we may be reconciled both to God, and to our brothers.
cc a-acp pc-acp vvi cc vvi po12 d n1, p-acp n1 pp-f n2 vvn p-acp np1 cc n1, c-crq pns12 vhb xx vvn, cst av c-acp pns12 vvb p-acp npg1 j n1, pns12 vmb vbi vvn av-d p-acp np1, cc p-acp po12 n2.
(23) verse (DIV2)
259
Page 104
2416
The want of this, brings many a curse vpon mens soules, euen in the meanes wherein they thinke to receiue Gods blessing:
The want of this, brings many a curse upon men's Souls, even in the means wherein they think to receive God's blessing:
dt n1 pp-f d, vvz d dt n1 p-acp ng2 n2, av p-acp dt n2 c-crq pns32 vvb pc-acp vvi npg1 n1:
(23) verse (DIV2)
259
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2417
and therefore we must looke to the practise of this dutie, that we doe it speedily and from our hearts.
and Therefore we must look to the practice of this duty, that we do it speedily and from our hearts.
cc av pns12 vmb vvi p-acp dt n1 pp-f d n1, cst pns12 vdb pn31 av-j cc p-acp po12 n2.
(23) verse (DIV2)
259
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2418
This we had neede to looke vnto in respect of God, whome we daily offend:
This we had need to look unto in respect of God, whom we daily offend:
np1 pns12 vhd n1 pc-acp vvi p-acp p-acp n1 pp-f np1, ro-crq pns12 av-j vvi:
(23) verse (DIV2)
259
Page 104
2419
for if he haue ought against vs, and yet we stand out against him by impenitencie, who can saue vs from his wrath? Let vs thinke on Elies speech, If one man sinne against an other, the Iudge shall iudge it:
for if he have ought against us, and yet we stand out against him by impenitency, who can save us from his wrath? Let us think on Elies speech, If one man sin against an other, the Judge shall judge it:
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(23) verse (DIV2)
259
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2420
but if a man sinne against the Lord, who will pleade for him? but if a man sin against the Lord, who will plead for him?
cc-acp cs dt n1 n1 p-acp dt n1, r-crq vmb vvi p-acp pno31?
(23) verse (DIV2)
259
Page 104
2421
verse 25.
verse 25.
n1 crd
(24) verse (DIV2)
259
Page 104
2422
Agree with thine Aduersarie quickly, whiles thou art in the way with him, least thine aduersarie deliuer thee to the Iudge,
Agree with thine Adversary quickly, while thou art in the Way with him, lest thine adversary deliver thee to the Judge,
vvb p-acp po21 n1 av-j, cs pns21 vb2r p-acp dt n1 p-acp pno31, cs po21 n1 vvi pno21 p-acp dt n1,
(24) verse (DIV2)
260
Page 104
2423
and the Iudge deliuer thee to the Seria•t, and thou be cast into prison.
and the Judge deliver thee to the Seria•t, and thou be cast into prison.
cc dt n1 vvb pno21 p-acp dt n1, cc pns21 vbi vvn p-acp n1.
(24) verse (DIV2)
260
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2424
26. Verely, I say vnto thee, thou shalt not come out thence, till thou hast pated the vttermost farthing.
26. Verily, I say unto thee, thou shalt not come out thence, till thou hast pated the uttermost farthing.
crd av-j, pns11 vvb p-acp pno21, pns21 vm2 xx vvi av av, c-acp pns21 vh2 j dt j n1.
(24) verse (DIV2)
261
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2425
Our Sauiour still goeth on with his former Rule of concord and Reconciliation.
Our Saviour still Goes on with his former Rule of concord and Reconciliation.
po12 n1 av vvz a-acp p-acp po31 j n1 pp-f n1 cc n1.
(24) verse (DIV2)
262
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2426
Now because the meaning of the words is controuersall, it shall not be amisse somewhat to discusse the diuers expositions that are made hereof.
Now Because the meaning of the words is controversal, it shall not be amiss somewhat to discuss the diverse expositions that Are made hereof.
av c-acp dt n1 pp-f dt n2 vbz j, pn31 vmb xx vbi av av pc-acp vvi dt j n2 cst vbr vvn av.
(24) verse (DIV2)
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2427
The Papists say, that by Aduersarie is meant God, commanding men in his law; and by way, is meant the space of time in this life: by Iudge, they vnderstand Christ: by Serieant, Gods Angels: by prison, hell:
The Papists say, that by Adversary is meant God, commanding men in his law; and by Way, is meant the Molle of time in this life: by Judge, they understand christ: by sergeant, God's Angels: by prison, hell:
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(24) verse (DIV2)
262
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2428
and because in hell there be many places, therefore here by prison, they vnderstand purgatorie: and by the vttermost farthing, veniall sinnes:
and Because in hell there be many places, Therefore Here by prison, they understand purgatory: and by the uttermost farthing, venial Sins:
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(24) verse (DIV2)
262
Page 105
2429
as if this were the meaning, Agree with God whiles thou art in this life betweene this and the day of Iudgement,
as if this were the meaning, Agree with God while thou art in this life between this and the day of Judgement,
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(24) verse (DIV2)
262
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2430
least thou come before Christ, and he cause his Angels to cast thee into Purgatorie, and there thou remaine till thou haue satisfied for thy least veniall sinnes.
lest thou come before christ, and he cause his Angels to cast thee into Purgatory, and there thou remain till thou have satisfied for thy least venial Sins.
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(24) verse (DIV2)
262
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2431
This exposition they stand vpon the more, because hereupon they would build their doctrine of Purgatorie.
This exposition they stand upon the more, Because hereupon they would built their Doctrine of Purgatory.
d n1 pns32 vvb p-acp dt av-dc, c-acp av pns32 vmd vvi po32 n1 pp-f n1.
(24) verse (DIV2)
262
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2432
But this cannot be the true meaning of this place, for the reasons following:
But this cannot be the true meaning of this place, for the Reasons following:
p-acp d vmbx vbi dt j n1 pp-f d n1, p-acp dt n2 vvg:
(24) verse (DIV2)
263
Page 105
2433
First, these words depend vpon the former, and are a continuance of the rule of Reconciliation betweene man and man,
First, these words depend upon the former, and Are a Continuance of the Rule of Reconciliation between man and man,
ord, d n2 vvb p-acp dt j, cc vbr dt n1 pp-f dt n1 pp-f n1 p-acp n1 cc n1,
(24) verse (DIV2)
263
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2434
and not betweene God and man. Secondly, their exposition ouerthroweth the mediation and satisfaction of Christ for man to God:
and not between God and man. Secondly, their exposition Overthroweth the mediation and satisfaction of christ for man to God:
cc xx p-acp np1 cc n1. ord, po32 n1 vvz dt n1 cc n1 pp-f np1 p-acp n1 p-acp np1:
(24) verse (DIV2)
263
Page 105
2435
for if (as they say) man may and must satisfie for his veniall sinnes,
for if (as they say) man may and must satisfy for his venial Sins,
c-acp cs (c-acp pns32 vvb) n1 vmb cc vmb vvi p-acp po31 j n2,
(24) verse (DIV2)
263
Page 105
2436
euen to the vttermost, then Christ did not make a perfect satisfaction for man to God:
even to the uttermost, then christ did not make a perfect satisfaction for man to God:
av p-acp dt j, cs np1 vdd xx vvi dt j n1 p-acp n1 p-acp np1:
(24) verse (DIV2)
263
Page 105
2437
for if he did, why should man satisfie for himselfe? Thirdly, by this exposition they confound the Aduersarie and the Iudge (for the Father and the Sonne are one) which in the Text are made diuerse and distinct.
for if he did, why should man satisfy for himself? Thirdly, by this exposition they confound the Adversary and the Judge (for the Father and the Son Are one) which in the Text Are made diverse and distinct.
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(24) verse (DIV2)
263
Page 105
2438
Fourthly, they make a Redemption and deliuerie from hell, from whence indeede there is no redemption.
Fourthly, they make a Redemption and delivery from hell, from whence indeed there is no redemption.
ord, pns32 vvb dt n1 cc n1 p-acp n1, p-acp c-crq av pc-acp vbz dx n1.
(24) verse (DIV2)
263
Page 105
2440
for from the words of a parable can no sound collection be made, but onely from the maine scope thereof.
for from the words of a parable can no found collection be made, but only from the main scope thereof.
c-acp p-acp dt n2 pp-f dt n1 vmb dx j n1 vbi vvn, cc-acp av-j p-acp dt j n1 av.
(24) verse (DIV2)
263
Page 105
2441
Others there be, that vnderstand these two verses of the partie offended, for (say they) Christ had shewed before the dutie of the partie offending, to seeke for reconciliation: now therefore he laieth downe the dutie of the partie offended and wronged,
Others there be, that understand these two Verses of the party offended, for (say they) christ had showed before the duty of the party offending, to seek for reconciliation: now Therefore he Layeth down the duty of the party offended and wronged,
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(24) verse (DIV2)
264
Page 105
2442
namely, that when the partie offending comes vnto him and desires reconciliation, he must agree and be reconciled with him quickly.
namely, that when the party offending comes unto him and Desires reconciliation, he must agree and be reconciled with him quickly.
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(24) verse (DIV2)
264
Page 105
2443
This exposition, how soeuer it is plausible and sit in reason, yet it cannot well stand with the wordes of the Text, which threaten to the partie that agrees not with his aduersarie betimes, to be caried before the Iudge,
This exposition, how soever it is plausible and fit in reason, yet it cannot well stand with the words of the Text, which threaten to the party that agrees not with his adversary betimes, to be carried before the Judge,
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(24) verse (DIV2)
264
Page 105
2444
and cast into prison, there to lie till he haue paied the vttermost farthing: and cast into prison, there to lie till he have paid the uttermost farthing:
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(24) verse (DIV2)
264
Page 105
2445
but there is no reason why the partie offended and wronged, should thus be cast into prison,
but there is no reason why the party offended and wronged, should thus be cast into prison,
cc-acp pc-acp vbz dx n1 q-crq dt n1 vvn cc vvn, vmd av vbi vvn p-acp n1,
(24) verse (DIV2)
264
Page 105
2446
and therefore it can not be vnderstood of him.
and Therefore it can not be understood of him.
cc av pn31 vmb xx vbi vvn pp-f pno31.
(24) verse (DIV2)
264
Page 105
2447
Thirdly, others expound these words, to be a parable, borowed from the courts of the Iewes;
Thirdly, Others expound these words, to be a parable, borrowed from the Courts of the Iewes;
ord, n2-jn vvb d n2, pc-acp vbi dt n1, vvn p-acp dt n2 pp-f dt np2;
(24) verse (DIV2)
265
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2448
and hard it is to say, whether they be the words of a parable or not.
and hard it is to say, whither they be the words of a parable or not.
cc av-j pn31 vbz pc-acp vvi, cs pns32 vbb dt n2 pp-f dt n1 cc xx.
(24) verse (DIV2)
265
Page 105
2449
But to leaue all these, A fourth Exposition, which I take most fit and proper to expresse the true meaning of the place, is this.
But to leave all these, A fourth Exposition, which I take most fit and proper to express the true meaning of the place, is this.
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(24) verse (DIV2)
266
Page 105
2450
The words cōtaine no parable, but are litterally and properly to be vnderstood:
The words contain no parable, but Are literally and properly to be understood:
dt n2 vvi dx n1, cc-acp vbr av-j cc av-j pc-acp vbi vvn:
(24) verse (DIV2)
266
Page 106
2451
for Christ had before exhorted the partie doing wrong, to seeke to be reconciled with his brother, by acknowledging of his offence,
for christ had before exhorted the party doing wrong, to seek to be reconciled with his brother, by acknowledging of his offence,
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(24) verse (DIV2)
266
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2452
and making recompense, according to the iniurie offered.
and making recompense, according to the injury offered.
cc vvg n1, vvg p-acp dt n1 vvd.
(24) verse (DIV2)
266
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2453
But because men are obstinate and stiffe necked, and will not yeeld and submit themselues to this dutie;
But Because men Are obstinate and stiff necked, and will not yield and submit themselves to this duty;
cc-acp c-acp n2 vbr j cc av-j vvn, cc vmb xx vvi cc vvi px32 p-acp d n1;
(24) verse (DIV2)
266
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2454
therefore he further vrgeth the partie offending, to the speedie performance of this dutie, by the danger ensuing vpon the neglect here of;
Therefore he further urges the party offending, to the speedy performance of this duty, by the danger ensuing upon the neglect Here of;
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(24) verse (DIV2)
266
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2455
saying, Agree with thine aduersarie, &c. ] that is, vse means to become friends with him, with whom thou art at variance, (for an aduersarie doth not here signifie an open enemie,
saying, Agree with thine adversary, etc. ] that is, use means to become Friends with him, with whom thou art At variance, (for an adversary does not Here signify an open enemy,
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(24) verse (DIV2)
266
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2456
but any one, with whom we are at difference, who hath an action against vs in any matter by reason of our iniurie done vnto him.) Quickly ] that is, without delay, stand not vpon thy supposed right,
but any one, with whom we Are At difference, who hath an actium against us in any matter by reason of our injury done unto him.) Quickly ] that is, without Delay, stand not upon thy supposed right,
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(24) verse (DIV2)
266
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2457
but rather yeeld from thine owne right, then ouer-long to deferre to be reconciled.
but rather yield from thine own right, then overlong to defer to be reconciled.
cc-acp av-c vvb p-acp po21 d n-jn, av av-j pc-acp vvi pc-acp vbi vvn.
(24) verse (DIV2)
266
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2477
First, of the time, it must be done quickly, & not deferred vpon any pretence or shewe of our owne right:
First, of the time, it must be done quickly, & not deferred upon any pretence or show of our own right:
ord, pp-f dt n1, pn31 vmb vbi vdn av-j, cc xx vvn p-acp d n1 cc n1 pp-f po12 d j-jn:
(24) verse (DIV2)
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3285
The fourth head from whence offence is taken, is the state of the wicked, principally in regard of their prosperitie.
The fourth head from whence offence is taken, is the state of the wicked, principally in regard of their Prosperity.
dt ord n1 p-acp c-crq n1 vbz vvn, vbz dt n1 pp-f dt j, av-j p-acp n1 pp-f po32 n1.
(27) verse (DIV2)
351
Page 140
2458
Whiles thou art in the way ] that is, (as we may plainely see, Luk. 12. 5. 8.) while thou art going with thine Aduersarie to haue the matter tried before the Magistrate.While thou art in the Way ] that is, (as we may plainly see, Luk. 12. 5. 8.) while thou art going with thine Adversary to have the matter tried before the Magistrate.
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(24) verse (DIV2)
266
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2459
Lest thine Aduersarie deliuer thee to the Iudge ] That is, lest thine aduersarie, hauing a good action against thee, doe conuince and cast thee, before the Magistrate.Lest thine Adversary deliver thee to the Judge ] That is, lest thine adversary, having a good actium against thee, do convince and cast thee, before the Magistrate.
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(24) verse (DIV2)
266
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2460
And the Iudge deliuer thee to the Serieant, and thou be cast into prison. And the Judge deliver thee to the sergeant, and thou be cast into prison.
cc dt n1 vvb pno21 p-acp dt n1, cc pns21 vbi vvn p-acp n1.
(24) verse (DIV2)
266
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2461
] That is, lest after thou art conuinced of wrong doing, the Iudge commaund the Serieant to cast thee into prison.
] That is, lest After thou art convinced of wrong doing, the Judge command the sergeant to cast thee into prison.
] cst vbz, cs c-acp pns21 vb2r j-vvn pp-f j-jn vdg, dt n1 vvi dt n1 pc-acp vvi pno21 p-acp n1.
(24) verse (DIV2)
266
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2462
And because it might bee thought a small thing, to bee cast into prison, for that he might quickly come out againe;
And Because it might be Thought a small thing, to be cast into prison, for that he might quickly come out again;
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(24) verse (DIV2)
266
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2463
therefore our Sauiour Christ addeth in the last place, Verely, thou shalt not come out, till thou hast paied the vttermost farthing:
Therefore our Saviour christ adds in the last place, Verily, thou shalt not come out, till thou hast paid the uttermost farthing:
av po12 n1 np1 vvz p-acp dt ord n1, av-j, pns21 vm2 xx vvi av, c-acp pns21 vh2 vvn dt j n1:
(24) verse (DIV2)
266
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2464
this farthing, was the least coyne vsed among the Iewes, called a quadrin, which containeth two mytes,
this farthing, was the least coin used among the Iewes, called a quadrin, which Containeth two mytes,
d n1, vbds dt ds n1 vvn p-acp dt np2, vvd dt av, r-crq vvz crd n2,
(24) verse (DIV2)
266
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2465
as we may see, by the widowes gift cast into the Treasurie; and it is the fourth part of a pennie in English:
as we may see, by the Widows gift cast into the Treasury; and it is the fourth part of a penny in English:
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(24) verse (DIV2)
266
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2466
so that this last phrase is prouerbiall, as if hee had said, Looke for no compounding or agreement with thine aduersarie,
so that this last phrase is proverbial, as if he had said, Look for not compounding or agreement with thine adversary,
av cst d ord n1 vbz j, c-acp cs pns31 vhd vvn, vvb p-acp xx vvg cc n1 p-acp po21 n1,
(24) verse (DIV2)
266
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2467
when thou art once cast into prison, for hee will shewe thee no fauour, but vse thee as hardly as may bee, remitting nothing;
when thou art once cast into prison, for he will show thee no favour, but use thee as hardly as may be, remitting nothing;
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(24) verse (DIV2)
266
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2468
but causing thee to make full restitution and satisfaction, euen to the vttermost farthing. And this I take to bee the true and proper meaning of the words.
but causing thee to make full restitution and satisfaction, even to the uttermost farthing. And this I take to be the true and proper meaning of the words.
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(24) verse (DIV2)
266
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2469
The speciall points to be obserued in the words, are two; a Precept, and a Reason thereof:
The special points to be observed in the words, Are two; a Precept, and a Reason thereof:
dt j n2 pc-acp vbi vvn p-acp dt n2, vbr crd; dt n1, cc dt n1 av:
(24) verse (DIV2)
267
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2470
The Precept in these words, Agree with thine aduersarie quickly, whiles thou art in the waie with him:
The Precept in these words, Agree with thine adversary quickly, while thou art in the Way with him:
dt n1 p-acp d n2, vvb p-acp po21 n1 av-j, cs pns21 vb2r p-acp dt n1 p-acp pno31:
(24) verse (DIV2)
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2471
that is, vse all good meanes to become friendes with whomsoeuer thou hast any waies offended,
that is, use all good means to become Friends with whomsoever thou hast any ways offended,
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before the matter come to bee tried before the Magistrate.
before the matter come to be tried before the Magistrate.
p-acp dt n1 vvb pc-acp vbi vvn p-acp dt n1.
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The Reason is in the words following, drawne from the danger that will ensue deferring of agreement, lest thine Aduersarie deliuer thee to the Iudge,
The Reason is in the words following, drawn from the danger that will ensue deferring of agreement, lest thine Adversary deliver thee to the Judge,
dt n1 vbz p-acp dt n2 vvg, vvn p-acp dt n1 cst vmb vvi vvg pp-f n1, cs po21 n1 vvi pno21 p-acp dt n1,
(24) verse (DIV2)
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and the Iudge to the Serieant, &c. The Precept is a rehearsall of the Rule of Reconciliation giuen in the former verse, touching agreement with those whom wee haue offended:and the Judge to the sergeant, etc. The Precept is a rehearsal of the Rule of Reconciliation given in the former verse, touching agreement with those whom we have offended:
cc dt n1 p-acp dt n1, av dt n1 vbz dt n1 pp-f dt n1 pp-f n1 vvn p-acp dt j n1, vvg n1 p-acp d r-crq pns12 vhb vvn:
(24) verse (DIV2)
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which point, Christ stands the more vpon, because of the stubbornnesse of mens hearts, that cannot abide to submit themselues, either in yeelding a little of their owne right,
which point, christ Stands the more upon, Because of the stubbornness of men's hearts, that cannot abide to submit themselves, either in yielding a little of their own right,
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(24) verse (DIV2)
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or in making satisfaction for wrong done to others. Now this precept is further set out, by two circumstances;
or in making satisfaction for wrong done to Others. Now this precept is further Set out, by two Circumstances;
cc p-acp vvg n1 p-acp n-jn vdn p-acp n2-jn. av d n1 vbz jc vvn av, p-acp crd n2;
(24) verse (DIV2)
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In this Precept, our Sauiour Christ giues vnto vs a notable Rule of equanimitie, for the maintenance of peace and loue, with those with whom we are to deale in the priuate affaires of our speciall callings;
In this Precept, our Saviour christ gives unto us a notable Rule of equanimity, for the maintenance of peace and love, with those with whom we Are to deal in the private affairs of our special callings;
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namely, to deale moderately, if the matter concerne our selues, without all rigour or extremitie:
namely, to deal moderately, if the matter concern our selves, without all rigour or extremity:
av, pc-acp vvi av-j, cs dt n1 vvb po12 n2, p-acp d n1 cc n1:
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vnlesse our place bee such, wherein our silence may impeach the glorie of God, or the good of his Church, Phil. 4. 5. Let your patient minde be knowne vnto all men.
unless our place be such, wherein our silence may impeach the glory of God, or the good of his Church, Philip 4. 5. Let your patient mind be known unto all men.
cs po12 n1 vbb d, c-crq po12 n1 vmb vvi dt n1 pp-f np1, cc dt j pp-f po31 n1, np1 crd crd vvb po22 j n1 vbi vvn p-acp d n2.
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To the practise of this Rule, many duties are required: First, we must construe all mens sayings and doings in the best part;
To the practice of this Rule, many duties Are required: First, we must construe all men's sayings and doings in the best part;
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herein they failed, that ba•e false witnesse against our Sauiour Christ, by applying his speech to the materiall Temple in Ierusalem, which hee spake of the Temple of his bodie.
herein they failed, that ba•e false witness against our Saviour christ, by applying his speech to the material Temple in Ierusalem, which he spoke of the Temple of his body.
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This mistaking and misconstruing of mens sayings and doings, is the cause of much debate continually.
This mistaking and misconstruing of men's sayings and doings, is the cause of much debate continually.
np1 vvg cc vvg pp-f ng2 n2-vvg cc n2-vdg, vbz dt n1 pp-f d n1 av-j.
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Secondly, we must learne to beare with, and to winke at our brothers wants, Prou. 19. 11. It is the glorie of a man, to passe by an offence:
Secondly, we must Learn to bear with, and to wink At our Brother's Wants, Prou. 19. 11. It is the glory of a man, to pass by an offence:
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if the same onely concerne vs, and be not derogatorie to Gods glory; as if he be froward, hastie, angrie, reproachfull, and so forth;
if the same only concern us, and be not derogatory to God's glory; as if he be froward, hasty, angry, reproachful, and so forth;
cs dt d av-j vvb pno12, cc vbb xx n1 p-acp npg1 n1; c-acp cs pns31 vbb j, j, j, j, cc av av;
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we must in Christian patience passe by the same, as though wee tooke no notice of it, till by our reproofe we may doe him good.
we must in Christian patience pass by the same, as though we took no notice of it, till by our reproof we may do him good.
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Thirdly, though direct iniurie bee done vnto vs, yet if the same bee priuate, and doe not impeach the glorie of God, our life,
Thirdly, though Direct injury be done unto us, yet if the same be private, and do not impeach the glory of God, our life,
ord, cs j n1 vbi vdn p-acp pno12, av cs dt d vbb j, cc vdb xx vvi dt n1 pp-f np1, po12 n1,
(24) verse (DIV2)
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or good name, we must be content to beare it;
or good name, we must be content to bear it;
cc j n1, pns12 vmb vbi j pc-acp vvi pn31;
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1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians, for going to law about trifles;
1. Cor. 6. 7. Paul does sharply rebuke the Corinthians, for going to law about trifles;
crd np1 crd crd np1 vdz av-j vvi dt njp2, p-acp vvg p-acp n1 p-acp n2;
(24) verse (DIV2)
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Why rather (saith hee) suffer you not wrong? why sustaine you not harme? And this by Gods grace a man shall doe,Why rather (Says he) suffer you not wrong? why sustain you not harm? And this by God's grace a man shall do,
c-crq av (vvz pns31) vvb pn22 xx vvi? q-crq vvi pn22 xx vvi? cc d p-acp ng1 n1 dt n1 vmb vdi,
(24) verse (DIV2)
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if first he duely & equally consider his owne deserts, both of like iniuries from men,
if First he duly & equally Consider his own deserts, both of like injuries from men,
cs ord pns31 av-jn cc av-jn vvi po31 d n2, d pp-f j n2 p-acp n2,
(24) verse (DIV2)
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and of eternall damnation from God himselfe, whom he continually offendeth.
and of Eternal damnation from God himself, whom he continually offends.
cc pp-f j n1 p-acp np1 px31, ro-crq pns31 av-j vvz.
(24) verse (DIV2)
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Secondly, if he haue an eie to the prouidence of God, in that thing wherein he is wronged, which disposeth all things for the good of his children.
Secondly, if he have an eye to the providence of God, in that thing wherein he is wronged, which Disposeth all things for the good of his children.
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(24) verse (DIV2)
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Fourthly, for the maintenance of peace, wee must yeeld of our owne right:
Fourthly, for the maintenance of peace, we must yield of our own right:
ord, p-acp dt n1 pp-f n1, pns12 vmb vvi pp-f po12 d j-jn:
(24) verse (DIV2)
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so did Abraham vnto Lot, though hee were aboue him both in yeares and authoritie, bidding him choose where hee would dwell,
so did Abraham unto Lot, though he were above him both in Years and Authority, bidding him choose where he would dwell,
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(24) verse (DIV2)
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whether on the right hand, or on the left: whither on the right hand, or on the left:
cs p-acp dt j-jn n1, cc p-acp dt j:
(24) verse (DIV2)
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Mans nature is like vnto drie wood, or towe, which will burne so soone as fire is put vnto it;
men nature is like unto dry wood, or tow, which will burn so soon as fire is put unto it;
ng1 n1 vbz av-j p-acp j n1, cc vvi, r-crq vmb vvi av av c-acp n1 vbz vvn p-acp pn31;
(27) verse (DIV2)
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and our Sauiour Christ, though he were free, beeing of the Kings stocke, yet for the auoyding of offence, paid tribute for himselfe, and Peter.
and our Saviour christ, though he were free, being of the Kings stock, yet for the avoiding of offence, paid tribute for himself, and Peter.
cc po12 n1 np1, cs pns31 vbdr j, vbg pp-f dt ng1 n1, av p-acp dt vvg pp-f n1, vvn n1 p-acp px31, cc np1.
(24) verse (DIV2)
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And obseruing these things with good conscience, we shall by Gods grace maintaine Christian concord.
And observing these things with good conscience, we shall by God's grace maintain Christian concord.
cc vvg d n2 p-acp j n1, pns12 vmb p-acp ng1 n1 vvi np1 n1.
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Secondly, Christ commanding speedie agreement, condemneth that wilfulnesse and stubbornnesse of men, whereby, rather then they will submit themselues,
Secondly, christ commanding speedy agreement, Condemneth that wilfulness and stubbornness of men, whereby, rather then they will submit themselves,
ord, np1 vvg j n1, vvz cst n1 cc n1 pp-f n2, c-crq, av-c cs pns32 vmb vvi px32,
(24) verse (DIV2)
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and yeeld a little of their right, they will carrie euery trifling matter before the Magistrate.
and yield a little of their right, they will carry every trifling matter before the Magistrate.
cc vvi dt j pp-f po32 n-jn, pns32 vmb vvi d j-vvg n1 p-acp dt n1.
(24) verse (DIV2)
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This is a common fault among vs in these daies of peace, for euery tri•lie is made a law matter, which ought not to be among Christians;
This is a Common fault among us in these days of peace, for every tri•lie is made a law matter, which ought not to be among Christians;
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(24) verse (DIV2)
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it plainely argueth great want of loue, and small regard to this commandement of our Sauiour Christ.
it plainly argue great want of love, and small regard to this Commandment of our Saviour christ.
pn31 av-j vvz j n1 pp-f n1, cc j n1 p-acp d n1 pp-f po12 n1 np1.
(24) verse (DIV2)
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I speake not this, to condemne the lawful vse of the law, but to reprooue the bad practise of carnall men, who make lawing the meanes of their priuate reuenge,
I speak not this, to condemn the lawful use of the law, but to reprove the bad practice of carnal men, who make lawing the means of their private revenge,
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(24) verse (DIV2)
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and sometime of flat iniustice against their brethren, whom they doe not affect.
and sometime of flat injustice against their brothers, whom they do not affect.
cc av pp-f j n1 p-acp po32 n2, ro-crq pns32 vdb xx vvi.
(24) verse (DIV2)
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Thirdly, Christ here also noteth out the hardnesse and crueltie of mens hearts, who will neuer let a man goe,
Thirdly, christ Here also notes out the hardness and cruelty of men's hearts, who will never let a man go,
ord, np1 av av vvz av dt n1 cc n1 pp-f ng2 n2, r-crq vmb av-x vvi dt n1 vvi,
(24) verse (DIV2)
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if once they get him in the lurch: such cruell wretches are they that take the forfeitures of leases, bonds, and obligations:
if once they get him in the lurch: such cruel wretches Are they that take the forfeitures of leases, bonds, and obligations:
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(24) verse (DIV2)
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and such, for the most part, are our common vsurers:
and such, for the most part, Are our Common usurers:
cc d, p-acp dt av-ds n1, vbr po12 j n2:
(24) verse (DIV2)
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but all these must know, that they are void of loue, and grace, whereby they should maintaine this concorde, which Christ requires.
but all these must know, that they Are void of love, and grace, whereby they should maintain this concord, which christ requires.
cc-acp d d vmb vvi, cst pns32 vbr j pp-f n1, cc n1, c-crq pns32 vmd vvi d n1, r-crq np1 vvz.
(24) verse (DIV2)
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Fourthly, by this circumstance of time, (Agree quickly) Christ would teach vs to keepe our hearts cleare from grudging and heartburning,
Fourthly, by this circumstance of time, (Agree quickly) christ would teach us to keep our hearts clear from grudging and heartburning,
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(24) verse (DIV2)
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euen then, when wee haue occasion of suite or controuersie with others;
even then, when we have occasion of suit or controversy with Others;
av av, c-crq pns12 vhb n1 pp-f n1 cc n1 p-acp n2-jn;
(24) verse (DIV2)
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for this rancor of heart, will cause further debate and contention, like to an angrie humour in the veines, which sets the whole body in burning fits.
for this rancour of heart, will cause further debate and contention, like to an angry humour in the Veins, which sets the Whole body in burning fits.
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(24) verse (DIV2)
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Fiftly, if wee must vse speed in seeking agreement with men whom wee haue offended, before we come to the trial of a mortall Iudge;
Fifty, if we must use speed in seeking agreement with men whom we have offended, before we come to the trial of a Mortal Judge;
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(24) verse (DIV2)
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then much more must we giue all diligence to be reconciled vnto God, for our daiely sinnes, whereby we offend him;
then much more must we give all diligence to be reconciled unto God, for our daily Sins, whereby we offend him;
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and that with all speed, euen in this life, before we come to his tribunall seate:
and that with all speed, even in this life, before we come to his tribunal seat:
cc cst p-acp d n1, av p-acp d n1, c-acp pns12 vvb p-acp po31 n1 n1:
(24) verse (DIV2)
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for howsoeuer in the courts of men, wee may goe vpon sureties;
for howsoever in the Courts of men, we may go upon sureties;
c-acp c-acp p-acp dt n2 pp-f n2, pns12 vmb vvi p-acp n2;
(24) verse (DIV2)
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yet at the barre of Gods Iudgement, none can answer for vs. If we be not before hand reconciled to God in Christ, this vndoubtedly will be the issue;
yet At the bar of God's Judgement, none can answer for us If we be not before hand reconciled to God in christ, this undoubtedly will be the issue;
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(24) verse (DIV2)
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2518
wee shall bee cast into vtter darkenesse, and there remaine till we haue fully satisfied the Iustice of God, which will neuer be.
we shall be cast into utter darkness, and there remain till we have Fully satisfied the justice of God, which will never be.
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(24) verse (DIV2)
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Let all estates & degrees think on this, and especially the yonger sort, who deceiue themselues by deferring repentance,
Let all estates & Degrees think on this, and especially the younger sort, who deceive themselves by deferring Repentance,
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(24) verse (DIV2)
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when as indeed, they as wel as others, are euery day going forward to the barre of Gods iudgement.
when as indeed, they as well as Others, Are every day going forward to the bar of God's judgement.
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2521
Sixtly, as in seeking Reconciliation, so in doing euery good worke that concernes Gods glorie in the good of others, we must vse all conuenient speed;
Sixty, as in seeking Reconciliation, so in doing every good work that concerns God's glory in the good of Others, we must use all convenient speed;
ord, c-acp p-acp vvg n1, av p-acp vdg d j n1 cst vvz ng1 n1 p-acp dt j pp-f n2-jn, pns12 vmb vvi d j n1;
(24) verse (DIV2)
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2522
while we haue time wee must doe what good we can vnto all, for death and the last iudgement come suddainly: while we have time we must do what good we can unto all, for death and the last judgement come suddenly:
cs pns12 vhb n1 pns12 vmb vdi r-crq j pns12 vmb p-acp d, p-acp n1 cc dt ord n1 vvi av-j:
(24) verse (DIV2)
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2523
Say not to thy neighbour (saith Salomon ) goe, and come againe to morrow, if thou hast it now. Say not to thy neighbour (Says Solomon) go, and come again to morrow, if thou hast it now.
vvb xx p-acp po21 n1 (vvz np1) vvb, cc vvb av p-acp n1, cs pns21 vh2 pn31 av.
(24) verse (DIV2)
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2524
And againe, Eccles. 9. 10. Whatsoeuer thy hand shall find to doe, doe it with all thy power:
And again, Eccles. 9. 10. Whatsoever thy hand shall find to do, do it with all thy power:
cc av, np1 crd crd r-crq po21 n1 vmb vvi pc-acp vdi, vdb pn31 p-acp d po21 n1:
(24) verse (DIV2)
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2525
This is Iobs defence, that he restrained not the poore of their desire, nor caused the widowes eies to faile:
This is Jobs defence, that he restrained not the poor of their desire, nor caused the Widows eyes to fail:
d vbz n2 n1, cst pns31 vvd xx dt j pp-f po32 n1, ccx vvd dt ng2 n2 pc-acp vvi:
(24) verse (DIV2)
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and his practise must be our president, for the more good we doe, the more grace we haue,
and his practice must be our president, for the more good we do, the more grace we have,
cc po31 n1 vmb vbi po12 n1, p-acp dt av-dc j pns12 vdb, dt av-dc n1 pns12 vhb,
(24) verse (DIV2)
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2527
and the liker we be to our heauenly father. Thus much of the Precept:
and the liker we be to our heavenly father. Thus much of the Precept:
cc dt jc pns12 vbb p-acp po12 j n1. av d pp-f dt n1:
(24) verse (DIV2)
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The Reason followeth, Least thine aduersarie deliuer thee to the Iudge, &c. ] which is thus much in effect,
The Reason follows, lest thine adversary deliver thee to the Judge, etc. ] which is thus much in Effect,
dt n1 vvz, cs po21 n1 vvi pno21 p-acp dt n1, av ] r-crq vbz av av-d p-acp n1,
(24) verse (DIV2)
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2529
If thou shew extremitie, thou shalt finde extremitie shewed vnto thee againe, euen by the Magistrate.
If thou show extremity, thou shalt find extremity showed unto thee again, even by the Magistrate.
cs pns21 vvb n1, pns21 vm2 vvi n1 vvd p-acp pno21 av, av p-acp dt n1.
(24) verse (DIV2)
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2530
They that deale stifly and rigorously, shall bee rewarded in their kinde:
They that deal stiffly and rigorously, shall be rewarded in their kind:
pns32 cst vvb av-j cc av-j, vmb vbi vvn p-acp po32 n1:
(24) verse (DIV2)
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2531
God in his iust iudgement will haue men measured vnto, as they measure vnto others, Matth. 7. 2. 6. Mark. 4. 24.
God in his just judgement will have men measured unto, as they measure unto Others, Matthew 7. 2. 6. Mark. 4. 24.
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(24) verse (DIV2)
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2532
Here then we are taught to deale in equitie and moderation with all men, in the priuate affaires of our callings,
Here then we Are taught to deal in equity and moderation with all men, in the private affairs of our callings,
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(24) verse (DIV2)
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2533
euen as we would haue them to deale with vs; and then God will cause others to deale well with vs:
even as we would have them to deal with us; and then God will cause Others to deal well with us:
av c-acp pns12 vmd vhi pno32 pc-acp vvi p-acp pno12; cc cs np1 vmb vvi n2-jn pc-acp vvi av p-acp pno12:
(24) verse (DIV2)
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2534
but if we deale ill with others, God will reward vs in the same kinde.
but if we deal ill with Others, God will reward us in the same kind.
cc-acp cs pns12 vvb j-jn p-acp n2-jn, np1 vmb vvi pno12 p-acp dt d n1.
(24) verse (DIV2)
276
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2535
This point all Vsurers, Ingrossers, Trades-men, &c. should well obserue, who thinke they may doe with their owne, what they wil;
This point all Usurers, Ingrossers, Tradesmen, etc. should well observe, who think they may do with their own, what they will;
d n1 d n2, n2, n2, av vmd av vvi, r-crq vvb pns32 vmb vdi p-acp po32 d, r-crq pns32 vmb;
(24) verse (DIV2)
276
Page 109
2536
but we must knowe, wee are but Stewards, and our account will bee exact.
but we must know, we Are but Stewards, and our account will be exact.
cc-acp pns12 vmb vvi, pns12 vbr p-acp n2, cc po12 n1 vmb vbi j.
(24) verse (DIV2)
276
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2537
Secondly, here wee see, Christ alloweth of the Magistrate, and his Iudgement seate: 2. Of his proceeding against the guiltie, in deliuering him to the Officer: 3. Of the office of the Sergeant: 4. Of casting guiltic persons into prison: 5. Of suing at the law,
Secondly, Here we see, christ alloweth of the Magistrate, and his Judgement seat: 2. Of his proceeding against the guilty, in delivering him to the Officer: 3. Of the office of the sergeant: 4. Of casting guiltic Persons into prison: 5. Of suing At the law,
ord, av pns12 vvb, np1 vvz pp-f dt n1, cc po31 n1 n1: crd pp-f po31 n-vvg p-acp dt j, p-acp vvg pno31 p-acp dt n1: crd pp-f dt n1 pp-f dt n1: crd pp-f vvg j n2 p-acp n1: crd pp-f vvg p-acp dt n1,
(24) verse (DIV2)
277
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2538
when right cannot be gotten by any other lawfull meanes;
when right cannot be got by any other lawful means;
c-crq av-jn vmbx vbi vvn p-acp d j-jn j n2;
(24) verse (DIV2)
277
Page 109
2539
but law must not bee the first course we take, in seeking our right, we must rather suffer some wrong,
but law must not be the First course we take, in seeking our right, we must rather suffer Some wrong,
cc-acp n1 vmb xx vbi dt ord n1 pns12 vvb, p-acp vvg po12 j-jn, pns12 vmb av-c vvi d n-jn,
(24) verse (DIV2)
277
Page 109
2540
& seeke to end the matter by friends: & vse law, as Physitions vse poisons, when gentle physicke will not serue the turne;
& seek to end the matter by Friends: & use law, as Physicians use poisons, when gentle physic will not serve the turn;
cc vvb pc-acp vvi dt n1 p-acp n2: cc vvb n1, c-acp n2 vvb n2, c-crq j n1 vmb xx vvi dt n1;
(24) verse (DIV2)
277
Page 109
2541
then in case of extremitie, they doe minister stronger physicke; yea, sometime poison it selfe:
then in case of extremity, they do minister Stronger physic; yea, sometime poison it self:
av p-acp n1 pp-f n1, pns32 vdb vvi jc n1; uh, av vvb pn31 n1:
(24) verse (DIV2)
277
Page 109
2542
so when we cannot otherwise procure our peace and right, then we may lawfully take the benefit of the law.
so when we cannot otherwise procure our peace and right, then we may lawfully take the benefit of the law.
av c-crq pns12 vmbx av vvi po12 n1 cc n-jn, cs pns12 vmb av-j vvi dt n1 pp-f dt n1.
(24) verse (DIV2)
277
Page 109
2543
Verse 27. Yée haue heard that it hath beene said of olde time: Thou shalt not commit Adulterie.
Verse 27. The have herd that it hath been said of old time: Thou shalt not commit Adultery.
n1 crd dt n1 vvd cst pn31 vhz vbn vvn pp-f j n1: pns21 vm2 xx vvi n1.
(25) verse (DIV2)
277
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2544
Here our Sauiour Christ goeth about to restore the seauenth commandement, touching Adulterie, to his true sense and meaning,
Here our Saviour christ Goes about to restore the Seventh Commandment, touching Adultery, to his true sense and meaning,
av po12 n1 np1 vvz a-acp pc-acp vvi dt ord n1, vvg n1, p-acp po31 j n1 cc n1,
(25) verse (DIV2)
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2545
and so to his proper and right vse, by purging it from the false and erroneous interpretation of the Iewes;
and so to his proper and right use, by purging it from the false and erroneous Interpretation of the Iewes;
cc av p-acp po31 j cc j-jn n1, p-acp vvg pn31 p-acp dt j cc j n1 pp-f dt np2;
(25) verse (DIV2)
278
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2546
for which ende, he first laies down the false interpretation of the Scribes and Pharises, verse 27. and then adioyneth the true sense thereof, verse 28. especially;
for which end, he First lays down the false Interpretation of the Scribes and Pharisees, verse 27. and then adjoineth the true sense thereof, verse 28. especially;
p-acp r-crq n1, pns31 ord vvz a-acp dt j n1 pp-f dt n2 cc np2, n1 crd cc av vvz dt j n1 av, n1 crd av-j;
(25) verse (DIV2)
278
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2547
yet so, as he continueth the same in the verses following. For the first; before the interpretation of the Iewes Teachers, hee prefixeth this Preface:
yet so, as he Continueth the same in the Verses following. For the First; before the Interpretation of the Iewes Teachers, he prefixeth this Preface:
av av, c-acp pns31 vvz dt d p-acp dt n2 vvg. p-acp dt ord; p-acp dt n1 pp-f dt np2 n2, pns31 vvz d n1:
(25) verse (DIV2)
278
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2548
Yee haue heard that it hath bin said of olde time; Ye have herd that it hath been said of old time;
pn22 vhb vvn cst pn31 vhz vbn vvn pp-f j n1;
(25) verse (DIV2)
279
Page 110
2549
or, of the ancient Teachers, the meaning and vse whereof, wee haue before shewed, verse 21. Then after follow the wordes of the seauenth commandement, Thou shalt not commit Adulterie;
or, of the ancient Teachers, the meaning and use whereof, we have before showed, verse 21. Then After follow the words of the Seventh Commandment, Thou shalt not commit Adultery;
cc, pp-f dt j n2, dt n1 cc n1 c-crq, pns12 vhb a-acp vvn, n1 crd av p-acp vvi dt n2 pp-f dt ord n1, pns21 vm2 xx vvi n1;
(25) verse (DIV2)
279
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2550
which are the proper words of the H. Ghost;
which Are the proper words of the H. Ghost;
r-crq vbr dt j n2 pp-f dt np1 n1;
(25) verse (DIV2)
279
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2551
yet here must not they be takē in that sense, which the Scribes and Pharises gaue vnto them:
yet Here must not they be taken in that sense, which the Scribes and Pharisees gave unto them:
av av vmb xx pns32 vbi vvn p-acp d n1, r-crq dt n2 cc np2 vvd p-acp pno32:
(25) verse (DIV2)
279
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2552
for the better conceiuing whereof, this one thing especially must be opened; namely, what is Adulterie here forbidden.
for the better conceiving whereof, this one thing especially must be opened; namely, what is Adultery Here forbidden.
p-acp dt av-jc vvg c-crq, d crd n1 av-j vmb vbi vvn; av, q-crq vbz n1 av vvn.
(25) verse (DIV2)
279
Page 110
2553
Adulterie properly, is the breach of wedlocke by such parties, some one whereof, at the least, is either maried, or espoused: Adultery properly, is the breach of wedlock by such parties, Some one whereof, At the least, is either married, or espoused:
np1-n av-j, vbz dt n1 pp-f n1 p-acp d n2, d crd c-crq, p-acp dt ds, vbz av-d vvn, cc vvn:
(25) verse (DIV2)
279
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2554
I call it the breach of wedlocke, to note the propertie of this sinne, which is not in any other sinne,
I call it the breach of wedlock, to note the property of this sin, which is not in any other sin,
pns11 vvb pn31 dt n1 pp-f n1, pc-acp vvi dt n1 pp-f d n1, r-crq vbz xx p-acp d j-jn n1,
(25) verse (DIV2)
279
Page 110
2555
vnlesse it be of this kinde, though the sinne bee farre more grieuous.
unless it be of this kind, though the sin be Far more grievous.
cs pn31 vbb pp-f d n1, cs dt n1 vbb av-j av-dc j.
(25) verse (DIV2)
279
Page 110
2556
Idolatrie is a more hainous sinn• then Adulterie, beeing a breach both of the first and second commaundement, of the first Table;
Idolatry is a more heinous sinn• then Adultery, being a breach both of the First and second Commandment, of the First Table;
n1 vbz dt av-dc j n1 cs n1, vbg dt n1 av-d pp-f dt ord cc ord n1, pp-f dt ord n1;
(25) verse (DIV2)
279
Page 110
2557
and yet it comes short of Adulterie, in this qualitie of breaking wedlocke: for wedlocke may bee kept of those which are Idolaters.
and yet it comes short of Adultery, in this quality of breaking wedlock: for wedlock may be kept of those which Are Idolaters.
cc av pn31 vvz j pp-f n1, p-acp d n1 pp-f vvg n1: p-acp n1 vmb vbi vvn pp-f d r-crq vbr n2.
(25) verse (DIV2)
279
Page 110
2558
Secondly, I say, betweene any parties, if one bee maried; meaning the husband as well as the wife, to confute the opinion of some Iewes,
Secondly, I say, between any parties, if one be married; meaning the husband as well as the wife, to confute the opinion of Some Iewes,
ord, pns11 vvb, p-acp d n2, cs pi vbi vvn; vvg dt n1 c-acp av c-acp dt n1, pc-acp vvi dt n1 pp-f d np2,
(25) verse (DIV2)
279
Page 110
2559
and by some lawes also maintained, that the man hath a priuiledge aboue the woman,
and by Some laws also maintained, that the man hath a privilege above the woman,
cc p-acp d n2 av vvn, cst dt n1 vhz dt n1 p-acp dt n1,
(25) verse (DIV2)
279
Page 110
2560
so as hee breaketh not wedlocke, when he goeth in to another woman, besides his wife; which is false:
so as he breaks not wedlock, when he Goes in to Another woman, beside his wife; which is false:
av c-acp pns31 vvz xx n1, c-crq pns31 vvz p-acp p-acp j-jn n1, p-acp po31 n1; r-crq vbz j:
(25) verse (DIV2)
279
Page 110
2561
for though he haue a prerogatiue ouer his wife, in beeing her head;
for though he have a prerogative over his wife, in being her head;
c-acp cs pns31 vhb dt n1 p-acp po31 n1, p-acp vbg po31 n1;
(25) verse (DIV2)
279
Page 110
2562
yet hee hath no priuiledge to free him from matrimoniall fidelitie, but is as much bound to keepe himselfe vnto his wife,
yet he hath no privilege to free him from matrimonial Fidis, but is as much bound to keep himself unto his wife,
av pns31 vhz dx n1 pc-acp vvi pno31 p-acp j n1, cc-acp vbz p-acp av-d vvn pc-acp vvi px31 p-acp po31 n1,
(25) verse (DIV2)
279
Page 110
2563
as she is to keepe her selfe to him.
as she is to keep her self to him.
c-acp pns31 vbz pc-acp vvi po31 n1 p-acp pno31.
(25) verse (DIV2)
279
Page 110
2564
The preheminence of superioritie cannot free the husband frō the bond of mariage, the husband is bound to the wife,
The pre-eminence of superiority cannot free the husband from the bound of marriage, the husband is bound to the wife,
dt n1 pp-f n1 vmbx vvi dt n1 p-acp dt n1 pp-f n1, dt n1 vbz vvn p-acp dt n1,
(25) verse (DIV2)
279
Page 110
2565
as much as the wife is to the husband;
as much as the wife is to the husband;
c-acp d c-acp dt n1 vbz p-acp dt n1;
(25) verse (DIV2)
279
Page 110
2566
and shee hath power ouer his bodie, as much as he hath ouer hers, 1. Cor. 7. 4. Thirdly, I say, or espoused, because Adulterie is not onely committed by such parties, whereof one or both, be fully maried;
and she hath power over his body, as much as he hath over hers, 1. Cor. 7. 4. Thirdly, I say, or espoused, Because Adultery is not only committed by such parties, whereof one or both, be Fully married;
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(25) verse (DIV2)
279
Page 110
2567
but also by them, whereof one is single, and the other contracted onely; and therefore is the same punishment alotted to both:
but also by them, whereof one is single, and the other contracted only; and Therefore is the same punishment allotted to both:
cc-acp av p-acp pno32, c-crq pi vbz j, cc dt n-jn vvd av-j; cc av vbz dt d n1 vvn p-acp av-d:
(25) verse (DIV2)
279
Page 110
2568
for contract in right is mariage. Thus wee see the sinne here directly forbidden, according to the letter of the Law.
for contract in right is marriage. Thus we see the sin Here directly forbidden, according to the Letter of the Law.
p-acp n1 p-acp j-jn vbz n1. av pns12 vvb dt n1 av av-j vvn, vvg p-acp dt n1 pp-f dt n1.
(25) verse (DIV2)
279
Page 111
2569
Now, though the Lord vnder this one includes all the sinnes of the same kind, as we shall anone perceiue;
Now, though the Lord under this one includes all the Sins of the same kind, as we shall anon perceive;
av, cs dt n1 p-acp d pi vvz d dt n2 pp-f dt d n1, c-acp pns12 vmb av vvi;
(25) verse (DIV2)
279
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2570
yet the Pharises tooke this litterall signification, for the whole meaning, and taught that the sinne here forbidden, was bodily adulterie onely;
yet the Pharisees took this literal signification, for the Whole meaning, and taught that the sin Here forbidden, was bodily adultery only;
av dt np2 vvd d j n1, p-acp dt j-jn n1, cc vvd cst dt n1 av vvn, vbds j n1 av-j;
(25) verse (DIV2)
279
Page 111
2571
and so made the adulterie of the heart to be no adulterie; which exposition Christ here confutes.
and so made the adultery of the heart to be no adultery; which exposition christ Here confutes.
cc av vvd dt n1 pp-f dt n1 pc-acp vbi dx n1; r-crq n1 np1 av vvz.
(25) verse (DIV2)
279
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2572
First, here obserue the fraud and cunning of these Pharises;
First, Here observe the fraud and cunning of these Pharisees;
ord, av vvb dt n1 cc n-jn pp-f d np2;
(25) verse (DIV2)
280
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2573
they would seeme faithfull interpreters of the Law, in that they keep themselues so close to the words, that they will not passe one iot beyond the litterall sense:
they would seem faithful Interpreters of the Law, in that they keep themselves so close to the words, that they will not pass one jot beyond the literal sense:
pns32 vmd vvi j n2 pp-f dt n1, p-acp cst pns32 vvb px32 av av-j p-acp dt n2, cst pns32 vmb xx vvi crd n1 p-acp dt j n1:
(25) verse (DIV2)
280
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2574
but yet in the meane time they omit the full meaning and true vse of this Law.
but yet in the mean time they omit the full meaning and true use of this Law.
cc-acp av p-acp dt j n1 pns32 vvb dt j n1 cc j n1 pp-f d n1.
(25) verse (DIV2)
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2575
The like hath beene the practise of heretiks in all ages;
The like hath been the practice of Heretics in all ages;
dt j vhz vbn dt n1 pp-f n2 p-acp d n2;
(25) verse (DIV2)
280
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2576
as the Arrians, who denied that Christ was God, stucke fast to these words of Scripture, the father is greater then I, and to such like.
as the Arians, who denied that christ was God, stuck fast to these words of Scripture, the father is greater then I, and to such like.
c-acp dt n2-jn, r-crq vvd cst np1 vbds np1, vvd av-j p-acp d n2 pp-f n1, dt n1 vbz jc cs pns11, cc p-acp d j.
(25) verse (DIV2)
280
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2577
And the Papists to vphold their breaden God, by transubstantiation, will needes keepe tke litterall sense of these words of Christ, This is my bodie, whereby they ouerturne the nature of that sacrament.
And the Papists to uphold their breaden God, by transubstantiation, will needs keep tke literal sense of these words of christ, This is my body, whereby they overturn the nature of that sacrament.
cc dt njp2 pc-acp vvi po32 j n1, p-acp n1, vmb av vvi dt j n1 pp-f d n2 pp-f np1, d vbz po11 n1, c-crq pns32 vvi dt n1 pp-f d n1.
(25) verse (DIV2)
280
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2578
And the like might be shewed by sundrie examples, in all ages;
And the like might be showed by sundry Examples, in all ages;
cc dt av-j vmd vbi vvn p-acp j n2, p-acp d n2;
(25) verse (DIV2)
280
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2579
whereby we are taught, not to stand vpon the proprietie of the words of Scripture onely,
whereby we Are taught, not to stand upon the propriety of the words of Scripture only,
c-crq pns12 vbr vvn, xx pc-acp vvi p-acp dt n1 pp-f dt n2 pp-f n1 av-j,
(25) verse (DIV2)
280
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2580
but to labour to haue the true spirituall sense ioyned with them.
but to labour to have the true spiritual sense joined with them.
cc-acp pc-acp vvi pc-acp vhi dt j j n1 vvn p-acp pno32.
(25) verse (DIV2)
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2581
Secondly, here obserue how grieuous a sinne Adulterie is, in that Christ by name doth expresly forbid it, among all the sinnes of this kind;
Secondly, Here observe how grievous a sin Adultery is, in that christ by name does expressly forbid it, among all the Sins of this kind;
ord, av vvb c-crq j dt n1 np1-n vbz, p-acp cst np1 p-acp n1 vdz av-j vvi pn31, p-acp d dt n2 pp-f d n1;
(25) verse (DIV2)
281
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2583
for though they would easily dispense with disobedience to Parents; yet the woman taken in Adulterie must be put to death, Iohn 8. 4, 5. The greatnes of this sinne might be shewed by many arguments;
for though they would Easily dispense with disobedience to Parents; yet the woman taken in Adultery must be put to death, John 8. 4, 5. The greatness of this sin might be showed by many Arguments;
c-acp cs pns32 vmd av-j vvi p-acp n1 p-acp n2; av dt n1 vvn p-acp n1 vmb vbi vvn p-acp n1, np1 crd crd, crd dt n1 pp-f d n1 vmd vbi vvn p-acp d n2;
(25) verse (DIV2)
281
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2584
for if he be worse thou an infidel, that careth not for his familie, then farre worse is the Adulterer, for he destroyeth his familie.
for if he be Worse thou an infidel, that Careth not for his family, then Far Worse is the Adulterer, for he Destroyeth his family.
c-acp cs pns31 vbb av-jc pns21 dt n1, cst vvz xx p-acp po31 n1, av av-j jc vbz dt n1, c-acp pns31 vvz po31 n1.
(25) verse (DIV2)
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2585
Salomon (we know) maketh Adulterie worse then theft, and yet theft is a notorious sinne, greatly hated, Solomon (we know) makes Adultery Worse then theft, and yet theft is a notorious sin, greatly hated,
np1 (pns12 vvb) vvz n1 av-jc cs n1, cc av n1 vbz dt j n1, av-j vvn,
(25) verse (DIV2)
281
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2586
and seuerely punished of all nations.
and severely punished of all Nations.
cc av-j vvn pp-f d n2.
(25) verse (DIV2)
281
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2587
Againe, Adulterie destroyeth the Seminarie of the Church, which is a godly seed in the familie,
Again, Adultery Destroyeth the Seminary of the Church, which is a godly seed in the family,
av, n1 vvz dt n1 pp-f dt n1, r-crq vbz dt j n1 p-acp dt n1,
(25) verse (DIV2)
281
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2588
and it breaketh the couenant betweene the parties and God, it robs another of the pretious ornament of chastitie, which, is a gift of the holy Ghost, it dishonoureth their bodies,
and it breaks the Covenant between the parties and God, it robs Another of the precious ornament of chastity, which, is a gift of the holy Ghost, it Dishonors their bodies,
cc pn31 vvz dt n1 p-acp dt n2 cc np1, pn31 vvz j-jn pp-f dt j n1 pp-f n1, r-crq, vbz dt n1 pp-f dt j n1, pn31 vvz po32 n2,
(25) verse (DIV2)
281
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2589
and maketh them the temples of the diuell;
and makes them the Temples of the Devil;
cc vv2 pno32 dt n2 pp-f dt n1;
(25) verse (DIV2)
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2590
and the Adulterer maketh his familie a Stewes, for as Dauid dealt with Vrias, so his owne sonne Absalon dealt with him:
and the Adulterer makes his family a Stews, for as David dealt with Vrias, so his own son Absalom dealt with him:
cc dt n1 vvz po31 n1 dt n2, c-acp c-acp np1 vvn p-acp np1, av po31 d n1 np1 vvn p-acp pno31:
(25) verse (DIV2)
281
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2591
and lastly, it bringeth Gods vengeance vpon the posteritie: and therefore Iob calleth it a fir• which shall deuoure vnto destruction:
and lastly, it brings God's vengeance upon the posterity: and Therefore Job calls it a fir• which shall devour unto destruction:
cc ord, pn31 vvz ng1 n1 p-acp dt n1: cc av np1 vvz pn31 dt n1 r-crq vmb vvi p-acp n1:
(25) verse (DIV2)
281
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2592
yea, the greatnesse of Gods punishment vpon Adulterers, partly in this life, and principally after death, may plainely shew the greatnesse of this sinne;
yea, the greatness of God's punishment upon Adulterers, partly in this life, and principally After death, may plainly show the greatness of this sin;
uh, dt n1 pp-f npg1 n1 p-acp n2, av p-acp d n1, cc av-j p-acp n1, vmb av-j vvi dt n1 pp-f d n1;
(25) verse (DIV2)
281
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2593
for this and other sinnes, God in his wrath ouerthrewe Admah and Zebomi, Sodome and Gomorrah, with five and brimston•• from heauen;
for this and other Sins, God in his wrath overthrew Admah and Zebomi, Sodom and Gomorrah, with five and brimston•• from heaven;
p-acp d cc j-jn n2, np1 p-acp po31 n1 vvd np1 cc np1, np1 cc np1, p-acp crd cc n1 p-acp n1;
(25) verse (DIV2)
281
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2594
and the place where they stood, it made a poole of poysoning water vnto this day.
and the place where they stood, it made a pool of poisoning water unto this day.
cc dt n1 c-crq pns32 vvd, pn31 vvd dt n1 pp-f vvg n1 p-acp d n1.
(25) verse (DIV2)
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2595
And although the Lord doe not shew such extraordinary reuenge against sinne, yet his wrath is a consuming fire against whole families, townes, and kingdomes, for this sinne;
And although the Lord do not show such extraordinary revenge against sin, yet his wrath is a consuming fire against Whole families, Towns, and kingdoms, for this sin;
cc cs dt n1 vdb xx vvi d j n1 p-acp n1, av po31 n1 vbz dt j-vvg n1 p-acp j-jn n2, n2, cc n2, p-acp d n1;
(25) verse (DIV2)
281
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2596
though Dauid repented of his Adulterie, yet for that very sinne, the sword must not depart from his house for euer.
though David repented of his Adultery, yet for that very sin, the sword must not depart from his house for ever.
cs np1 vvd pp-f po31 n1, av p-acp cst j n1, dt n1 vmb xx vvi p-acp po31 n1 c-acp av.
(25) verse (DIV2)
281
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2597
And for the life to come, Adulterers, and wh•rem•ngers, God will Iudge. Againe, neither fornicators, nor adulterers, &c. shall inherit the kingdome of God:
And for the life to come, Adulterers, and wh•rem•ngers, God will Judge. Again, neither fornicators, nor Adulterers, etc. shall inherit the Kingdom of God:
cc p-acp dt n1 pc-acp vvi, n2, cc n2, np1 vmb vvi. av, dx n2, ccx n2, av vmb vvi dt n1 pp-f np1:
(25) verse (DIV2)
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they may indeed repent, and so bee saued, but then they cease to be adulterers.
they may indeed Repent, and so be saved, but then they cease to be Adulterers.
pns32 vmb av vvi, cc av vbi vvn, cc-acp cs pns32 vvb pc-acp vbi n2.
(25) verse (DIV2)
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Now if Adulterie be so grieuous a sinne, worser then theft, &c. then we must wish that in all places, it were as seuerely punished, as theft is;
Now if Adultery be so grievous a sin, Worse then theft, etc. then we must wish that in all places, it were as severely punished, as theft is;
av cs n1 vbb av j dt n1, av-jc cs n1, av cs pns12 vmb vvi cst p-acp d n2, pn31 vbdr c-acp av-j vvn, c-acp n1 vbz;
(25) verse (DIV2)
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so would families be reformed, and become good Seminaries, both for Church, and common wealth.
so would families be reformed, and become good Seminaries, both for Church, and Common wealth.
av vmd n2 vbi vvn, cc vvi j n2, av-d p-acp n1, cc j n1.
(25) verse (DIV2)
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Secondly, the grieuousnesse of Gods wrath against this sinne, must admonish euery one to beware thereof,
Secondly, the grievousness of God's wrath against this sin, must admonish every one to beware thereof,
ord, dt n1 pp-f npg1 n1 p-acp d n1, vmb vvi d pi pc-acp vvi av,
(25) verse (DIV2)
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for it brings the besome of destruction, to sweepe all away, both in Church and common wealth.
for it brings the besom of destruction, to sweep all away, both in Church and Common wealth.
c-acp pn31 vvz dt n1 pp-f n1, pc-acp vvi d av, av-d p-acp n1 cc j n1.
(25) verse (DIV2)
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Verse 28. But I say vnto you, that whosoeuer looketh on a woman to lust after her, hath committed adulterie with her alreadie in his heart.
Verse 28. But I say unto you, that whosoever looks on a woman to lust After her, hath committed adultery with her already in his heart.
n1 crd p-acp pns11 vvb p-acp pn22, cst r-crq vvz p-acp dt n1 p-acp n1 p-acp pno31, vhz vvn n1 p-acp pno31 av p-acp po31 n1.
(26) verse (DIV2)
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Here our Sauiour Christ laies down the true sense of this commandement, and as we see, hee speaketh as the Law-giuer,
Here our Saviour christ lays down the true sense of this Commandment, and as we see, he speaks as the Lawgiver,
av po12 n1 np1 vvz a-acp dt j n1 pp-f d n1, cc c-acp pns12 vvb, pns31 vvz p-acp dt n1,
(26) verse (DIV2)
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and Prophet of his Church, who hath absolute power to giue lawes, and to expound the same. But I say vnto you:
and Prophet of his Church, who hath absolute power to give laws, and to expound the same. But I say unto you:
cc n1 pp-f po31 n1, r-crq vhz j n1 pc-acp vvi n2, cc pc-acp vvi dt d. cc-acp pns11 vvb p-acp pn22:
(26) verse (DIV2)
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2606
The Pharises said there was no adultery, but that which was outward, and bodily;
The Pharisees said there was no adultery, but that which was outward, and bodily;
dt np2 vvd a-acp vbds dx n1, cc-acp cst r-crq vbds j, cc j;
(26) verse (DIV2)
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2607
but Christ plainely confuteth that, and saith, he that looketh on a woman to lust after her:
but christ plainly confuteth that, and Says, he that looks on a woman to lust After her:
cc-acp np1 av-j vvz cst, cc vvz, pns31 cst vvz p-acp dt n1 p-acp n1 p-acp pno31:
(26) verse (DIV2)
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that is, either in looking on her, lusteth; or by looking, lusteth after her:
that is, either in looking on her, Lusteth; or by looking, Lusteth After her:
cst vbz, av-d p-acp vvg p-acp pno31, vvz; cc p-acp vvg, vvz p-acp pno31:
(26) verse (DIV2)
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that is, desireth to increase his lust, he hath committed adulterie with her alreadie in his heart.
that is, Desires to increase his lust, he hath committed adultery with her already in his heart.
cst vbz, vvz pc-acp vvi po31 n1, pns31 vhz vvn n1 p-acp pno31 av p-acp po31 n1.
(26) verse (DIV2)
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Here then our Sauiour Christ setteth down two things touching the interpretation of this law:
Here then our Saviour christ sets down two things touching the Interpretation of this law:
av av po12 n1 np1 vvz a-acp crd n2 vvg dt n1 pp-f d n1:
(26) verse (DIV2)
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First, the occasion of adulterie, which is looking to lust. Secondly, that the •ust of the heart, that is, the motion and inward inclination of the heart,
First, the occasion of adultery, which is looking to lust. Secondly, that the •ust of the heart, that is, the motion and inward inclination of the heart,
ord, dt n1 pp-f n1, r-crq vbz vvg p-acp n1. ord, cst dt n1 pp-f dt n1, cst vbz, dt n1 cc j n1 pp-f dt n1,
(26) verse (DIV2)
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vnto this sinne, is adulterie before God, though it neuer come into action. For the occasion:
unto this sin, is adultery before God, though it never come into actium. For the occasion:
p-acp d n1, vbz n1 p-acp np1, c-acp pn31 av-x vvi p-acp n1. p-acp dt n1:
(26) verse (DIV2)
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To looke vpon a woman, is not sinne, but may bee done lawfully;
To look upon a woman, is not sin, but may be done lawfully;
pc-acp vvi p-acp dt n1, vbz xx n1, cc-acp vmb vbi vdn av-j;
(26) verse (DIV2)
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yea, thereby a man or woman may glorifie God, as the Queene of Sheba, by beholding ▪ Salomons person,
yea, thereby a man or woman may Glorify God, as the Queen of Sheba, by beholding ▪ Solomon's person,
uh, av dt n1 cc n1 vmb vvi np1, c-acp dt n1 pp-f np1, p-acp vvg ▪ np1 n1,
(26) verse (DIV2)
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2615
and hearing his wisdome, did take occasion to glorifie God: but here is meant the abuse of the sight;
and hearing his Wisdom, did take occasion to Glorify God: but Here is meant the abuse of the sighed;
cc vvg po31 n1, vdd vvi n1 pc-acp vvi np1: cc-acp av vbz vvn dt n1 pp-f dt n1;
(26) verse (DIV2)
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that is, the idle looking, or curious looking of men vpon women, or women vpon men.
that is, the idle looking, or curious looking of men upon women, or women upon men.
d vbz, dt j vvg, cc j vvg pp-f n2 p-acp n2, cc n2 p-acp n2.
(26) verse (DIV2)
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Now idle looking, is when one looketh without iust cause; as when a man looketh with intent to lust:
Now idle looking, is when one looks without just cause; as when a man looks with intent to lust:
av j vvg, vbz c-crq pi vvz p-acp j n1; c-acp c-crq dt n1 vvz p-acp n1 p-acp n1:
(26) verse (DIV2)
284
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2618
Thus did the sonnes of God behold the daughters of men: Genesis 6. 2. by whose looking came lust, and for lust came the flood:
Thus did the Sons of God behold the daughters of men: Genesis 6. 2. by whose looking Come lust, and for lust Come the flood:
av vdd dt n2 pp-f np1 vvb dt n2 pp-f n2: n1 crd crd p-acp rg-crq vvg vvd n1, cc p-acp n1 vvd dt n1:
(26) verse (DIV2)
284
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2619
so Potisers wife first, lift vp her eies vpon Ioseph, and then lusted after him: and Dina Iacobs daughter went out to see the daughters of the countrie,
so Potisers wife First, lift up her eyes upon Ioseph, and then lusted After him: and Dinah Iacobs daughter went out to see the daughters of the country,
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(26) verse (DIV2)
284
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2620
and to bee seene againe, and so when Shechem saw her, hee lusted after her, and rauished her:
and to be seen again, and so when Shechem saw her, he lusted After her, and ravished her:
cc pc-acp vbi vvn av, cc av c-crq np1 vvd pno31, pns31 vvd p-acp pno31, cc vvd pno31:
(26) verse (DIV2)
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so the Prophet Dauid liuing in peace and securitie, cast his eie idlie and curiously vpon ' Bathsheba, as shee was washing her selfe, whereupon he lusted after her,
so the Prophet David living in peace and security, cast his eye idly and curiously upon ' Bathsheba, as she was washing her self, whereupon he lusted After her,
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(26) verse (DIV2)
284
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2622
and so committed both Adulterie and murther.
and so committed both Adultery and murder.
cc av vvd d n1 cc n1.
(26) verse (DIV2)
284
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2623
This idle and curious looking, Saint Peter calleth an adulterous eie, both because it is the beginner of lust, and the increaser thereof.
This idle and curious looking, Saint Peter calls an adulterous eye, both Because it is the beginner of lust, and the increaser thereof.
d j cc j vvg, n1 np1 vvz dt j n1, d c-acp pn31 vbz dt n1 pp-f n1, cc dt n1 av.
(26) verse (DIV2)
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2624
But this sinne is little regarded, and made a small matter with many, who can bee content to come with Christian eares into the assemblies,
But this sin is little regarded, and made a small matter with many, who can be content to come with Christian ears into the assemblies,
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(26) verse (DIV2)
284
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2625
and yet will bring with them idle and curious, yea adulterous eies:
and yet will bring with them idle and curious, yea adulterous eyes:
cc av vmb vvi p-acp pno32 j cc j, uh j n2:
(26) verse (DIV2)
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2626
but such persons, which so abuse their sight, to the dishonour of God, must know, that they are adulterers before God:
but such Persons, which so abuse their sighed, to the dishonour of God, must know, that they Are Adulterers before God:
cc-acp d n2, r-crq av vvb po32 n1, p-acp dt n1 pp-f np1, vmb vvi, cst pns32 vbr n2 p-acp np1:
(26) verse (DIV2)
284
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2627
& howsoeuer they may perswade themselues, that grace enters into their hearts by hearing, yet vndoubtedly by their idle and curious eies, Sathan enters into their soule,
& howsoever they may persuade themselves, that grace enters into their hearts by hearing, yet undoubtedly by their idle and curious eyes, Sathan enters into their soul,
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(26) verse (DIV2)
284
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2628
and keepes out Gods word, whereby the soule should be renued.
and keeps out God's word, whereby the soul should be renewed.
cc vvz av npg1 n1, c-crq dt n1 vmd vbi vvd.
(26) verse (DIV2)
284
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2629
Wee therefore must here bee admonished, to take heed how wee vse the sight of our eies, especially when wee are in the assemblies of the Saints, and holy exercises:
we Therefore must Here be admonished, to take heed how we use the sighed of our eyes, especially when we Are in the assemblies of the Saints, and holy exercises:
pns12 av vmb av vbi vvn, pc-acp vvi n1 c-crq pns12 vvb dt n1 pp-f po12 n2, av-j c-crq pns12 vbr p-acp dt n2 pp-f dt n2, cc j n2:
(26) verse (DIV2)
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2630
and to preuent this euill, it were to bee wished, that men and women, would sort themselues,
and to prevent this evil, it were to be wished, that men and women, would sort themselves,
cc pc-acp vvi d n-jn, pn31 vbdr pc-acp vbi vvn, cst n2 cc n2, vmd vvi px32,
(26) verse (DIV2)
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2631
and not bee mingled in the congregation, vnlesse it were the husband with his owne wife.
and not be mingled in the congregation, unless it were the husband with his own wife.
cc xx vbi vvn p-acp dt n1, cs pn31 vbdr dt n1 p-acp po31 d n1.
(26) verse (DIV2)
284
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2632
Againe, if the idle and curious eie be the beginning of adulterie, then wee must learne, with care to gouerne our eies,
Again, if the idle and curious eye be the beginning of adultery, then we must Learn, with care to govern our eyes,
av, cs dt j cc j n1 vbb dt n1 pp-f n1, cs pns12 vmb vvi, p-acp n1 pc-acp vvi po12 n2,
(26) verse (DIV2)
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2633
as the seruants of God haue done. ' Dauid praied the Lord to keepe his eies from regarding vanitie:
as the Servants of God have done. ' David prayed the Lord to keep his eyes from regarding vanity:
c-acp dt n2 pp-f np1 vhb vdn. ' np1 vvd dt n1 p-acp vvi po31 n2 p-acp vvg n1:
(26) verse (DIV2)
284
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2634
and Iob, because hee would auoid vnchast thoughts, made a couenant with his eies, not to looke on a maide.
and Job, Because he would avoid unchaste thoughts, made a Covenant with his eyes, not to look on a maid.
cc np1, c-acp pns31 vmd vvi j n2, vvd dt n1 p-acp po31 n2, xx pc-acp vvi p-acp dt n1.
(26) verse (DIV2)
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2635
Now, as looking to lust is here forbidden; so by proportion are all other like occasions vnto adulterie:
Now, as looking to lust is Here forbidden; so by proportion Are all other like occasions unto adultery:
av, c-acp vvg p-acp n1 vbz av vvn; av p-acp n1 vbr d j-jn av-j n2 p-acp n1:
(26) verse (DIV2)
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as first, reading of vnchast and wanton books of loue matters, and vsing light and wanton talke.
as First, reading of unchaste and wanton books of love matters, and using Light and wanton talk.
c-acp ord, vvg pp-f j cc j-jn n2 pp-f n1 n2, cc vvg n1 cc j-jn n1.
(26) verse (DIV2)
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2637
Many are giuen to these kinds of delights, but they must know, that herein they sinne grieuously;
Many Are given to these Kinds of delights, but they must know, that herein they sin grievously;
av-d vbr vvn p-acp d n2 pp-f n2, cc-acp pns32 vmb vvi, cst av pns32 n1 av-j;
(26) verse (DIV2)
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2638
for they haue not onely a wanton eie, but a lasciuious tongue also.
for they have not only a wanton eye, but a lascivious tongue also.
c-acp pns32 vhb xx av-j dt j-jn n1, cc-acp dt j n1 av.
(26) verse (DIV2)
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2639
Secondly, the acting of all such Plaies and Comedies, the matter whereof, is the representation of the light behauiour of men & women;
Secondly, the acting of all such Plays and Comedies, the matter whereof, is the representation of the Light behaviour of men & women;
ord, dt n-vvg pp-f d d vvz cc n2, dt n1 c-crq, vbz dt n1 pp-f dt j n1 pp-f n2 cc n2;
(26) verse (DIV2)
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2640
for therein are idle and curious lookes set forth to the eie, which ought not to be, beeing here condemned.
for therein Are idle and curious looks Set forth to the eye, which ought not to be, being Here condemned.
c-acp av vbr j cc j n2 vvn av p-acp dt n1, r-crq vmd xx pc-acp vbi, vbg av vvn.
(26) verse (DIV2)
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2641
Thirdly, the wearing of vaine and light attire, whereby others are prouoked to cast their eies vpon them vnto lust;
Thirdly, the wearing of vain and Light attire, whereby Others Are provoked to cast their eyes upon them unto lust;
ord, dt j-vvg pp-f j cc j n1, c-crq n2-jn vbr vvn pc-acp vvi po32 n2 p-acp pno32 p-acp n1;
(26) verse (DIV2)
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2642
for if the light and wanton eie bee condemned, then that which causeth it, is much more condemned. This ought to bee regarded;
for if the Light and wanton eye be condemned, then that which Causes it, is much more condemned. This ought to be regarded;
c-acp cs dt n1 cc j-jn n1 vbb vvn, av cst r-crq vvz pn31, vbz d dc vvn. d pi pc-acp vbi vvn;
(26) verse (DIV2)
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for light and forraine attire is a secret profession of an vnchaste heart.
for Light and foreign attire is a secret profession of an unchaste heart.
p-acp n1 cc j n1 vbz dt j-jn n1 pp-f dt j n1.
(26) verse (DIV2)
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2644
Fourthly, mixt dauncing of men and women, in time and measure, for therein is more occasion and prouocation vnto lust,
Fourthly, mixed dancing of men and women, in time and measure, for therein is more occasion and provocation unto lust,
ord, vvd vvg pp-f n2 cc n2, p-acp n1 cc n1, c-acp av vbz dc n1 cc n1 p-acp n1,
(26) verse (DIV2)
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2646
so are the wordes of the Apostle Paul out of an Heathen Poet, Euill conuersings, corrupt good manners:
so Are the words of the Apostle Paul out of an Heathen Poet, Evil conversings, corrupt good manners:
av vbr dt n2 pp-f dt n1 np1 av pp-f dt j-jn n1, j-jn n2-vvg, j j n2:
(26) verse (DIV2)
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2647
which may well include that vnseemely conuersing of men with women, not warranted either by the generall, or particular calling.
which may well include that unseemly conversing of men with women, not warranted either by the general, or particular calling.
r-crq vmb av vvi cst av-j vvg pp-f n2 p-acp n2, xx vvn av-d p-acp dt n1, cc j n-vvg.
(26) verse (DIV2)
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2648
Sixtly, the pampering of the bodie with daintie meates, or strong drinkes; this was the sinne of Sodome:
Sixty, the pampering of the body with dainty Meats, or strong drinks; this was the sin of Sodom:
ord, dt vvg pp-f dt n1 p-acp j n2, cc j n2; d vbds dt n1 pp-f np1:
(26) verse (DIV2)
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2649
and it is much more an occasion of lust, then the bare sight of the eie. Seauenthly, Idlenesse and lazinesse, in not imploying the bodie in some honest calling,
and it is much more an occasion of lust, then the bore sighed of the eye. Seauenthly, Idleness and laziness, in not employing the body in Some honest calling,
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(26) verse (DIV2)
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2650
for thereby also is lust incited.
for thereby also is lust incited.
c-acp av av vbz n1 vvn.
(26) verse (DIV2)
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2651
And thus much of the meaning of this commandement, forbidding all occasions to adulterie, vnder a lustfull eie.
And thus much of the meaning of this Commandment, forbidding all occasions to adultery, under a lustful eye.
cc av d pp-f dt n1 pp-f d n1, vvg d n2 p-acp n1, p-acp dt j n1.
(26) verse (DIV2)
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2652
Now considering that a man is guiltie of adulterie, that vseth the occasions thereof;
Now considering that a man is guilty of adultery, that uses the occasions thereof;
av vvg cst dt n1 vbz j pp-f n1, cst vvz dt n2 av;
(26) verse (DIV2)
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2653
hereby we may see, that we cannot excuse our selues from the breach of this law:
hereby we may see, that we cannot excuse our selves from the breach of this law:
av pns12 vmb vvi, cst pns12 vmbx vvi po12 n2 p-acp dt n1 pp-f d n1:
(26) verse (DIV2)
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2654
for though we be cleane from the bodily outward facte, yet who can say, My heart is cleane? who is free from the occasions thereof? as from a wanton eie, vaine apparell, wanton speech, intemperance, and the rest;
for though we be clean from the bodily outward fact, yet who can say, My heart is clean? who is free from the occasions thereof? as from a wanton eye, vain apparel, wanton speech, intemperance, and the rest;
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(26) verse (DIV2)
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2655
all which makes vs culpable of this sinne:
all which makes us culpable of this sin:
d r-crq vvz pno12 j pp-f d n1:
(26) verse (DIV2)
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2656
and therefore wee must laie our hands vpon our mouthes, and condemne our selues of guilt before God;
and Therefore we must lay our hands upon our mouths, and condemn our selves of guilt before God;
cc av pns12 vmb vvi po12 n2 p-acp po12 n2, cc vvi po12 n2 pp-f n1 p-acp np1;
(26) verse (DIV2)
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2657
we must humble our selues, acknowledging our sinnes, and breaches of this commandement:
we must humble our selves, acknowledging our Sins, and Breaches of this Commandment:
pns12 vmb vvi po12 n2, vvg po12 n2, cc n2 pp-f d n1:
(26) verse (DIV2)
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2658
and lastly, we must take heede of all occasions, that may mooue or incite vs vnto lust or wantonnesse.
and lastly, we must take heed of all occasions, that may move or incite us unto lust or wantonness.
cc ord, pns12 vmb vvi n1 pp-f d n2, cst vmb vvi cc vvi pno12 p-acp n1 cc n1.
(26) verse (DIV2)
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2659
The second point which our Sauiour Christ propoundeth, in the interpretation of this law, is this;
The second point which our Saviour christ propoundeth, in the Interpretation of this law, is this;
dt ord n1 r-crq po12 n1 np1 vvz, p-acp dt n1 pp-f d n1, vbz d;
(26) verse (DIV2)
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2660
that the lust of the heart, though it neuer come into acte, is Adulterie:
that the lust of the heart, though it never come into act, is Adultery:
cst dt n1 pp-f dt n1, cs pn31 av-x vvi p-acp n1, vbz n1:
(26) verse (DIV2)
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2661
now that we may know what our Sauiour Christ meaneth by lust, sundrie points are to be handled:
now that we may know what our Saviour christ means by lust, sundry points Are to be handled:
av cst pns12 vmb vvi r-crq po12 n1 np1 vvz p-acp n1, j n2 vbr pc-acp vbi vvn:
(26) verse (DIV2)
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2662
First, how lust can bee a sinne, considering it is onely a hidden desire of the heart:
First, how lust can be a sin, considering it is only a hidden desire of the heart:
ord, c-crq n1 vmb vbi dt n1, vvg pn31 vbz av-j dt j-vvn n1 pp-f dt n1:
(26) verse (DIV2)
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2663
Secondly, how lust can bee a sinne of the seauenth commandement, seeing it is forbidden in the tenth:
Secondly, how lust can be a sin of the Seventh Commandment, seeing it is forbidden in the tenth:
ord, c-crq vvb vmb vbi dt n1 pp-f dt ord n1, vvg pn31 vbz vvn p-acp dt ord:
(26) verse (DIV2)
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and thirdly, how great a sinne lust is. For the first, that lust is a sinne, is thus prooued:
and Thirdly, how great a sin lust is. For the First, that lust is a sin, is thus proved:
cc ord, c-crq j dt n1 n1 vbz. p-acp dt ord, cst n1 vbz dt n1, vbz av vvn:
(26) verse (DIV2)
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Gods Law requireth obedience of the whole man, both in soule and bodie, and in euery part, facultie, and power thereof;
God's Law requires Obedience of the Whole man, both in soul and body, and in every part, faculty, and power thereof;
ng1 n1 vvz n1 pp-f dt j-jn n1, av-d p-acp n1 cc n1, cc p-acp d n1, n1, cc n1 av;
(26) verse (DIV2)
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Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, and with all thy strength: Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy strength:
pns21 vm2 vvi dt n1 po21 n1, p-acp d po21 n1, p-acp d po21 n1, cc p-acp d po21 n1:
(26) verse (DIV2)
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and that obedience which commeth not from the whole man, is sinnefull. Now when a man conceiueth vnchast thoughts in his heart, then his soule, and mind,
and that Obedience which comes not from the Whole man, is sinful. Now when a man conceiveth unchaste thoughts in his heart, then his soul, and mind,
cc cst n1 r-crq vvz xx p-acp dt j-jn n1, vbz j. av c-crq dt n1 vvz j n2 p-acp po31 n1, cs po31 n1, cc n1,
(26) verse (DIV2)
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Yet this doctrine was neuer receiued of all, but some haue still excepted against it, and their principall reasons are two: 1. They say, lust is a naturall inclination, desire,
Yet this Doctrine was never received of all, but Some have still excepted against it, and their principal Reasons Are two: 1. They say, lust is a natural inclination, desire,
av d n1 vbds av-x vvn pp-f d, cc-acp d vhb av vvn p-acp pn31, cc po32 j-jn n2 vbr crd: crd pns32 vvb, n1 vbz dt j n1, n1,
(26) verse (DIV2)
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and appetite, which was in Adam before his fall, and so cannot be a sinne? Ans. Lust or appetite in the heart, is not simply a sinne;
and appetite, which was in Adam before his fallen, and so cannot be a sin? Ans. Lust or appetite in the heart, is not simply a sin;
cc n1, r-crq vbds p-acp np1 p-acp po31 n1, cc av vmbx vbi dt n1? np1 n1 cc n1 p-acp dt n1, vbz xx av-j dt n1;
(26) verse (DIV2)
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for so it is a naturall desire, which was in our first parents in their integritie:
for so it is a natural desire, which was in our First Parents in their integrity:
c-acp av pn31 vbz dt j n1, r-crq vbds p-acp po12 ord n2 p-acp po32 n1:
(26) verse (DIV2)
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but to lust after that which God forbiddeth, that is the sinne;
but to lust After that which God forbiddeth, that is the sin;
cc-acp p-acp n1 p-acp d r-crq np1 vvz, cst vbz dt n1;
(26) verse (DIV2)
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as for a man to lust after a woman, or a woman after a man, not beeing man and wife, which we see here Christ condemneth. 2. They say, God blesseth adulterers and fornicators in their lust, with the issue of seed in child-bearing,
as for a man to lust After a woman, or a woman After a man, not being man and wife, which we see Here christ Condemneth. 2. They say, God Blesses Adulterers and fornicators in their lust, with the issue of seed in childbearing,
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(26) verse (DIV2)
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as well as man and wife, in lawful mariage;
as well as man and wife, in lawful marriage;
c-acp av c-acp n1 cc n1, p-acp j n1;
(26) verse (DIV2)
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and therefore it cannot be a sinne? Ans. In adulterie two things may be considered;
and Therefore it cannot be a sin? Ans. In adultery two things may be considered;
cc av pn31 vmbx vbi dt n1? np1 p-acp n1 crd n2 vmb vbi vvn;
(26) verse (DIV2)
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the vnlawfull lust of the heart, and the acte of generation:
the unlawful lust of the heart, and the act of generation:
dt j n1 pp-f dt n1, cc dt n1 pp-f n1:
(26) verse (DIV2)
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now when God giues issue to adulterers and fornicators, it is no approbation of their sinnefull lust,
now when God gives issue to Adulterers and fornicators, it is no approbation of their sinful lust,
av c-crq np1 vvz n1 p-acp n2 cc n2, pn31 vbz dx n1 pp-f po32 j n1,
(26) verse (DIV2)
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but onely a common blessing of naturall generation, which is his owne ordinance by creation: for howsoeuer God approoues not of our sinne, yet he preserues nature in sinfull workes.
but only a Common blessing of natural generation, which is his own Ordinance by creation: for howsoever God approves not of our sin, yet he preserves nature in sinful works.
cc-acp av-j dt j n1 pp-f j n1, r-crq vbz po31 d n1 p-acp n1: c-acp c-acp np1 vvz xx pp-f po12 n1, av pns31 vvz n1 p-acp j n2.
(26) verse (DIV2)
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And thus we see that lust is a sinne.
And thus we see that lust is a sin.
cc av pns12 vvb d n1 vbz dt n1.
(26) verse (DIV2)
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II. Point. How can lust be a sinne of the seauenth commandemēt, seeing it is directly forbidden in the tenth,II Point. How can lust be a sin of the Seventh Commandment, seeing it is directly forbidden in the tenth,
crd n1. q-crq vmb n1 vbi dt n1 pp-f dt ord n1, vvg pn31 vbz av-j vvn p-acp dt ord,
(26) verse (DIV2)
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for in this briefe decalogue there is no needlesse repetition of any thing? Ans. Lust is two-folde, either without consent of will,
for in this brief decalogue there is no needless repetition of any thing? Ans. Lust is twofold, either without consent of will,
c-acp p-acp d j n1 a-acp vbz dx j n1 pp-f d n1? np1 n1 vbz j, av-d p-acp n1 pp-f n1,
(26) verse (DIV2)
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as when vnchaste desires come into the minde and heart, and are not entertained of the will,
as when unchaste Desires come into the mind and heart, and Are not entertained of the will,
c-acp c-crq j n2 vvb p-acp dt n1 cc n1, cc vbr xx vvn pp-f dt n1,
(26) verse (DIV2)
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but bee speedily checked so soone as they arise; and such lust is forbidden in the tenth commandement:
but be speedily checked so soon as they arise; and such lust is forbidden in the tenth Commandment:
cc-acp vbb av-j vvn av av c-acp pns32 vvb; cc d n1 vbz vvn p-acp dt ord n1:
(26) verse (DIV2)
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or with consent of will, when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde;
or with consent of will, when a man is willing to entertain and cherish the unchaste thoughts that come into his mind;
cc p-acp n1 pp-f n1, c-crq dt n1 vbz j pc-acp vvi cc vvi dt j n2 cst vvb p-acp po31 n1;
(26) verse (DIV2)
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though he neuer put them into practise, and these are forbidden in the seauenth commandement. III. Point. The greatnesse of this sinne of lust:
though he never put them into practice, and these Are forbidden in the Seventh Commandment. III. Point. The greatness of this sin of lust:
cs pns31 av-x vvd pno32 p-acp n1, cc d vbr vvn p-acp dt ord n1. np1. n1. dt n1 pp-f d n1 pp-f n1:
(26) verse (DIV2)
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This is here expressed by Christ, calling it Adulterie before God;
This is Here expressed by christ, calling it Adultery before God;
d vbz av vvn p-acp np1, vvg pn31 n1 p-acp np1;
(26) verse (DIV2)
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as if he should say, Looke how great a sinne bodily adulterie is before men, who punish the same with death;
as if he should say, Look how great a sin bodily adultery is before men, who Punish the same with death;
c-acp cs pns31 vmd vvi, vvb c-crq j dt n1 j n1 vbz p-acp n2, r-crq vvb dt d p-acp n1;
(26) verse (DIV2)
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euen so great and hainous a sinne before God, is the inward vnchast lusting of the heart, whereto a man giues consent of will,
even so great and heinous a sin before God, is the inward unchaste lusting of the heart, whereto a man gives consent of will,
av av j cc j dt n1 p-acp np1, vbz dt j j j-vvg pp-f dt n1, c-crq dt n1 vvz n1 pp-f n1,
(26) verse (DIV2)
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though he neuer bring it into action;
though he never bring it into actium;
cs pns31 av-x vvi pn31 p-acp n1;
(26) verse (DIV2)
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for this he stands culpable of adulterie before God, and shall therefore be condemned, vnlesse hee repent.
for this he Stands culpable of adultery before God, and shall Therefore be condemned, unless he Repent.
p-acp d pns31 vvz j pp-f n1 p-acp np1, cc vmb av vbi vvn, cs pns31 vvb.
(26) verse (DIV2)
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The vse of this Third Point is manifold: First, hereby we may learne how to examine our selues by this seauenth commandement;
The use of this Third Point is manifold: First, hereby we may Learn how to examine our selves by this Seventh Commandment;
dt n1 pp-f d ord n1 vbz j: ord, av pns12 vmb vvi c-crq pc-acp vvi po12 n2 p-acp d ord n1;
(26) verse (DIV2)
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for our Sauiour Christ here teacheth vs, that they which willingly retaine vnchaste desires with delight,
for our Saviour christ Here Teaches us, that they which willingly retain unchaste Desires with delight,
p-acp po12 n1 np1 av vvz pno12, cst pns32 r-crq av-j vvi j n2 p-acp n1,
(26) verse (DIV2)
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though they neuer giue their bodies to the outward acte, are Adulterers before God:
though they never give their bodies to the outward act, Are Adulterers before God:
cs pns32 av-x vvb po32 n2 p-acp dt j n1, vbr n2 p-acp np1:
(26) verse (DIV2)
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and therefore when wee would examine our selues by this commandement, wee must search our hearts,
and Therefore when we would examine our selves by this Commandment, we must search our hearts,
cc av c-crq pns12 vmd vvi po12 n2 p-acp d n1, pns12 vmb vvi po12 n2,
(26) verse (DIV2)
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whether we haue willingly retained therein any lustfull thoughts; and if we haue, wee must know that we are guiltie of Adulterie before God.
whither we have willingly retained therein any lustful thoughts; and if we have, we must know that we Are guilty of Adultery before God.
cs pns12 vhb av-j vvn av d j n2; cc cs pns12 vhb, pns12 vmb vvi cst pns12 vbr j pp-f n1 p-acp np1.
(26) verse (DIV2)
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And because none of vs are free from this sinne, it must humble and cast vs down before God, as breakers of this commandement.
And Because none of us Are free from this sin, it must humble and cast us down before God, as breakers of this Commandment.
cc c-acp pi pp-f pno12 vbr j p-acp d n1, pn31 vmb vvi cc vvi pno12 a-acp p-acp np1, c-acp n2 pp-f d n1.
(26) verse (DIV2)
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Secondly, if the lust of the heart be Adulterie before God, then wee must with care and diligence learne the Apostle Pauls lesson, 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit: that is, wee must labour to keepe our hearts and mindes pure and chaste, as well as our bodies.
Secondly, if the lust of the heart be Adultery before God, then we must with care and diligence Learn the Apostle Paul's Lesson, 2. Corinthians 7. 1. To purge our selves from all uncleanness both of Flesh and Spirit: that is, we must labour to keep our hearts and minds pure and chaste, as well as our bodies.
ord, cs dt n1 pp-f dt n1 vbb n1 p-acp np1, cs pns12 vmb p-acp n1 cc n1 vvi dt n1 npg1 n1, crd np1 crd crd pc-acp vvi po12 n2 p-acp d n1 av-d pp-f n1 cc n1: cst vbz, pns12 vmb vvi pc-acp vvi po12 n2 cc n2 j cc j, c-acp av c-acp po12 n2.
(26) verse (DIV2)
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And to induce vs herevnto, consider the Reasons following:
And to induce us hereunto, Consider the Reasons following:
cc pc-acp vvi pno12 av, vvb dt n2 vvg:
(26) verse (DIV2)
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First, we all desire to see God, and to know his loue in Christ, for our comfort in this life, and saluation for euer:
First, we all desire to see God, and to know his love in christ, for our Comfort in this life, and salvation for ever:
ord, pns12 d vvb pc-acp vvi np1, cc pc-acp vvi po31 n1 p-acp np1, p-acp po12 n1 p-acp d n1, cc n1 c-acp av:
(26) verse (DIV2)
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but without holinesse and puritie of heart, wee can neuer see God, nor knowe the comfort of his loue:
but without holiness and purity of heart, we can never see God, nor know the Comfort of his love:
cc-acp p-acp n1 cc n1 pp-f n1, pns12 vmb av-x vvi np1, ccx vvb dt n1 pp-f po31 n1:
(26) verse (DIV2)
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for when a man defiles his minde, with vnchaste thoughts, hee depriues himselfe of the taste of Gods fauour,
for when a man defiles his mind, with unchaste thoughts, he deprives himself of the taste of God's favour,
c-acp c-crq dt n1 vvz po31 n1, p-acp j n2, pns31 vvz px31 pp-f dt n1 pp-f npg1 n1,
(26) verse (DIV2)
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and of the experience of his loue. Secondly, consider the state and condition of mans heart, by effectuall calling;
and of the experience of his love. Secondly, Consider the state and condition of men heart, by effectual calling;
cc pp-f dt n1 pp-f po31 n1. ord, vvb dt n1 cc n1 pp-f ng1 n1, p-acp j n-vvg;
(26) verse (DIV2)
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it is the dwelling place and Temple of the holy Ghost, (for when a man is in Christ, hee liueth in Christ by faith,
it is the Dwelling place and Temple of the holy Ghost, (for when a man is in christ, he lives in christ by faith,
pn31 vbz dt j-vvg n1 cc n1 pp-f dt j n1, (c-acp c-crq dt n1 vbz p-acp np1, pns31 vvz p-acp np1 p-acp n1,
(26) verse (DIV2)
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and Christ in him by his spirit:) now then looke, as men vse to trimme vp their dwelling houses,
and christ in him by his Spirit:) now then look, as men use to trim up their Dwelling houses,
cc np1 p-acp pno31 p-acp po31 n1:) av av vvi, c-acp n2 vvb p-acp j p-acp po32 j-vvg n2,
(26) verse (DIV2)
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for the receiuing of some noble guest, so ought wee to keepe our hearts pure and cleane from vnchaste lustes, that they may bee fit habitations for the blessed spirit of God;
for the receiving of Some noble guest, so ought we to keep our hearts pure and clean from unchaste lusts, that they may be fit habitations for the blessed Spirit of God;
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(26) verse (DIV2)
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but by vnchaste lustes, we make the heart a stable for the deuil, and a cage of all vncleane spirits.
but by unchaste lusts, we make the heart a stable for the Devil, and a cage of all unclean spirits.
cc-acp p-acp j n2, pns12 vvb dt n1 dt n1 p-acp dt n1, cc dt n1 pp-f d j n2.
(26) verse (DIV2)
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Thirdly, if wee suffer our hearts nowe to burne with fleshly lust, we make an entrance in them,
Thirdly, if we suffer our hearts now to burn with fleshly lust, we make an Entrance in them,
ord, cs pns12 vvb po12 n2 av pc-acp vvi p-acp j n1, pns12 vvb dt n1 p-acp pno32,
(26) verse (DIV2)
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for the burning of hell fire for euer:
for the burning of hell fire for ever:
p-acp dt j-vvg pp-f n1 n1 p-acp av:
(26) verse (DIV2)
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for these two alwaies goe together, burning lust, and hell fire, (vnlesse repentance come betweene.) And therefore,
for these two always go together, burning lust, and hell fire, (unless Repentance come between.) And Therefore,
c-acp d crd av vvb av, j-vvg n1, cc n1 n1, (cs n1 vvb p-acp.) cc av,
(26) verse (DIV2)
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if wee would escape hell fire, wee must quench the fire of lust, and cleanse our hearts from this vncleannesse.
if we would escape hell fire, we must quench the fire of lust, and cleanse our hearts from this uncleanness.
cs pns12 vmd vvi n1 n1, pns12 vmb vvi dt n1 pp-f n1, cc vvb po12 n2 p-acp d n1.
(26) verse (DIV2)
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Fourthly, by profession we seeme to be the members of Christ; and if we would be so indeed, then we must take heed of vnchaste lusts,
Fourthly, by profession we seem to be the members of christ; and if we would be so indeed, then we must take heed of unchaste Lustiest,
ord, p-acp n1 pns12 vvb pc-acp vbi dt n2 pp-f np1; cc cs pns12 vmd vbi av av, cs pns12 vmb vvi n1 pp-f j n2,
(26) verse (DIV2)
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2712
for thereby wee pull our hearts from Christ, and knit them to an harlot.
for thereby we pull our hearts from christ, and knit them to an harlot.
c-acp av pns12 vvb po12 n2 p-acp np1, cc vvi pno32 p-acp dt n1.
(26) verse (DIV2)
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2713
These and such like •••sons, must mooue vs to auoide all vnchaste desires ▪ and for the preseruation of chastitie in our hearts, these Rules must bee obserued.
These and such like •••sons, must move us to avoid all unchaste Desires ▪ and for the preservation of chastity in our hearts, these Rules must be observed.
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(26) verse (DIV2)
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First, the minde must be filled with godly meditations, and the word of God must dwell in our hearts plenteously:
First, the mind must be filled with godly meditations, and the word of God must dwell in our hearts plenteously:
ord, dt n1 vmb vbi vvn p-acp j n2, cc dt n1 pp-f np1 vmb vvi p-acp po12 n2 av-j:
(26) verse (DIV2)
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2715
for vnchast lusts doe therefore arise in our hearts, because we are idle minded, and emptie of Gods word:
for unchaste Lustiest do Therefore arise in our hearts, Because we Are idle minded, and empty of God's word:
c-acp j n2 vdb av vvi p-acp po12 n2, c-acp pns12 vbr j vvn, cc j pp-f npg1 n1:
(26) verse (DIV2)
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2716
if that were truly ingraffed in vs, these wicked desires could not enter, or at least take no place in vs. Secondly, we must often giue our selues to the spirituall exercises of faith, repentance, and new obedience;
if that were truly Ingrafted in us, these wicked Desires could not enter, or At least take no place in us Secondly, we must often give our selves to the spiritual exercises of faith, Repentance, and new Obedience;
cs d vbdr av-j vvn p-acp pno12, d j n2 vmd xx vvi, cc p-acp ds vvb dx n1 p-acp pno12 ord, pns12 vmb av vvb po12 n2 p-acp dt j n2 pp-f n1, n1, cc j n1;
(26) verse (DIV2)
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as to the vsuall hearing, reading, and meditating in Gods word, to the often receiuing of the Lords supper,
as to the usual hearing, reading, and meditating in God's word, to the often receiving of the lords supper,
c-acp p-acp dt j n-vvg, vvg, cc vvg p-acp npg1 n1, p-acp dt av vvg pp-f dt n2 n1,
(26) verse (DIV2)
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2718
and to continuall prayer, not onely publikely, but priuately especially:
and to continual prayer, not only publicly, but privately especially:
cc p-acp j n1, xx av-j av-j, cc-acp av-j av-j:
(26) verse (DIV2)
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2719
for these confirme Gods graces in the heart, and doe euen nippe in the head all vngodly motions whatsoeuer.
for these confirm God's graces in the heart, and do even nip in the head all ungodly motions whatsoever.
c-acp d vvi npg1 n2 p-acp dt n1, cc vdb av n1 p-acp dt n1 d j n2 r-crq.
(26) verse (DIV2)
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2720
Thirdly, we must vse sobrietie in meat, drinke, and apparell: for vngodly lusts are kindled, fedde, and nourished with too much pampering of the bodie:
Thirdly, we must use sobriety in meat, drink, and apparel: for ungodly Lustiest Are kindled, fed, and nourished with too much pampering of the body:
ord, pns12 vmb vvi n1 p-acp n1, vvi, cc n1: c-acp j n2 vbr vvn, vvd, cc vvn p-acp av d n-vvg pp-f dt n1:
(26) verse (DIV2)
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2721
Sodome and Gomorrah, Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread;
Sodom and Gomorrah, Admah and Zeboim sinned most grievously in this kind through fullness of bred;
np1 cc np1, np1 cc np1 vvd av-ds av-j p-acp d n1 p-acp n1 pp-f n1;
(26) verse (DIV2)
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2722
and therefore we must vse a moderation in these things, that grace may be strengthened,
and Therefore we must use a moderation in these things, that grace may be strengthened,
cc av pns12 vmb vvi dt n1 p-acp d n2, cst n1 vmb vbi vvn,
(26) verse (DIV2)
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2723
and all euill lusts weakened in vs. Fourthly, we must alwaies be doing some good thing, either in our generall calling of a Christian, or in our particular calling:
and all evil Lustiest weakened in us Fourthly, we must always be doing Some good thing, either in our general calling of a Christian, or in our particular calling:
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(26) verse (DIV2)
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2724
yea, in our lawfull recreation we must intend and practise good:
yea, in our lawful recreation we must intend and practise good:
uh, p-acp po12 j n1 pns12 vmb vvi cc vvi j:
(26) verse (DIV2)
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2725
for when men are idle, Satan fills their hearts with euill thoughts, and so defiles the same.
for when men Are idle, Satan fills their hearts with evil thoughts, and so defiles the same.
c-acp c-crq n2 vbr j, np1 vvz po32 n2 p-acp j-jn n2, cc av vvz dt d.
(26) verse (DIV2)
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2726
Fiftly, men and women must not priuately conuerse together, without warrant so to doe, either from their generall,
Fifty, men and women must not privately converse together, without warrant so to do, either from their general,
ord, n2 cc n2 vmb xx av-j vvi av, p-acp n1 av pc-acp vdi, av-d p-acp po32 n1,
(26) verse (DIV2)
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or particular calling, so as with good conscience they can say, the Lord doth call them so to conuerse:
or particular calling, so as with good conscience they can say, the Lord does call them so to converse:
cc j n-vvg, av c-acp p-acp j n1 pns32 vmb vvi, dt n1 vdz vvi pno32 av pc-acp vvi:
(26) verse (DIV2)
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for the mutuall conuersing of men and women, is the cause of many noysome lusts:
for the mutual conversing of men and women, is the cause of many noisome Lustiest:
c-acp dt j vvg pp-f n2 cc n2, vbz dt n1 pp-f d j n2:
(26) verse (DIV2)
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2729
and therefore neither men nor women without good warrant, should thrust themselues into such occasion of temptations.
and Therefore neither men nor women without good warrant, should thrust themselves into such occasion of temptations.
cc av dx n2 ccx n2 p-acp j n1, vmd vvi px32 p-acp d n1 pp-f n2.
(26) verse (DIV2)
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2730
Remember what the Apostle saith, Euill conuersings, corrupt good manners. The Apostle Peter felt tho smart of this boldnes, though in an other case:
remember what the Apostle Says, Evil conversings, corrupt good manners. The Apostle Peter felt though smart of this boldness, though in an other case:
np1 r-crq dt n1 vvz, j-jn n2-vvg, j j n2. dt n1 np1 vvd av j pp-f d n1, cs p-acp dt j-jn n1:
(26) verse (DIV2)
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for comming to warme himselfe in Caiphas hall, without good warrant so to doe, when a silly maide demanded of him,
for coming to warm himself in Caiaphas hall, without good warrant so to do, when a silly maid demanded of him,
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(26) verse (DIV2)
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whether he was not one of Christs companie, he denied him flatly, and that with cursing:
whither he was not one of Christ company, he denied him flatly, and that with cursing:
cs pns31 vbds xx crd pp-f npg1 n1, pns31 vvd pno31 av-j, cc cst p-acp vvg:
(26) verse (DIV2)
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and so many men and women conuersing without warrant where they should not, doe fall into many noysome sinnes;
and so many men and women conversing without warrant where they should not, do fallen into many noisome Sins;
cc av d n2 cc n2 vvg p-acp n1 c-crq pns32 vmd xx, vdb vvi p-acp d j n2;
(26) verse (DIV2)
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2734
and when they thinke themselues most strong, then with Peter, haue they the greatest falls.
and when they think themselves most strong, then with Peter, have they the greatest falls.
cc c-crq pns32 vvb px32 av-ds j, av p-acp np1, vhb pns32 dt js n2.
(26) verse (DIV2)
295
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2735
verse 29.
verse 29.
n1 crd
(27) verse (DIV2)
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2736
Wherefore if thy right eye cause thee to offend, plucke it out, and cast it from thee:
Wherefore if thy right eye cause thee to offend, pluck it out, and cast it from thee:
c-crq cs po21 j-jn n1 vvi pno21 pc-acp vvi, vvi pn31 av, cc vvd pn31 p-acp pno21:
(27) verse (DIV2)
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for better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell: vers. 30.
for better it is for thee, that one of thy members perish, then that thy Whole body should be cast into hell: vers. 30.
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(27) verse (DIV2)
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2738
Also if thy right hand make thee to offend, out it off, and cast it from thee;
Also if thy right hand make thee to offend, out it off, and cast it from thee;
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(27) verse (DIV2)
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for better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell.
for better it is for thee, that one of thy members perish, then that thy Whole body should be cast into hell.
p-acp av-jc pn31 vbz p-acp pno21, cst pi pp-f po21 n2 vvi, av cst po21 j-jn n1 vmd vbi vvn p-acp n1.
(27) verse (DIV2)
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In these two verses, our Sauiour Christ laieth downe a most heauenly instruction, for the auoyding of offences;
In these two Verses, our Saviour christ Layeth down a most heavenly instruction, for the avoiding of offences;
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(27) verse (DIV2)
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2741
propounding it by way of answer to a secret obiection, which might be framed, by occasion of his former exposition of this seauenth commandement;
propounding it by Way of answer to a secret objection, which might be framed, by occasion of his former exposition of this Seventh Commandment;
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(27) verse (DIV2)
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for hauing condemned the Adulterie of the heart, declared by the eie, some man might say, What shall wee doe with our eies,
for having condemned the Adultery of the heart, declared by the eye, Some man might say, What shall we do with our eyes,
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(27) verse (DIV2)
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if an vnchaste looke bee so dangerous? Our Sauiour Christ answers, If thy right eie cause thee to offend, plucke it out;
if an unchaste look be so dangerous? Our Saviour christ answers, If thy right eye cause thee to offend, pluck it out;
cs dt j n1 vbb av j? po12 n1 np1 vvz, cs po21 j-jn n1 vvi pno21 pc-acp vvi, vvi pn31 av;
(27) verse (DIV2)
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Which words must not be taken litterally, in their proper sense:
Which words must not be taken literally, in their proper sense:
r-crq n2 vmb xx vbi vvn av-j, p-acp po32 j n1:
(27) verse (DIV2)
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for this is a Rule in the expounding of Scripture, that when the litterall sense is against any commandement of the law, thē the words must not be taken properly.
for this is a Rule in the expounding of Scripture, that when the literal sense is against any Commandment of the law, them the words must not be taken properly.
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(27) verse (DIV2)
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2746
Now these words in their proper sense, do command a breach of the sixt commandement, which bindeth euery man to preserue his owne, and his neighbours life;
Now these words in their proper sense, do command a breach of the sixt Commandment, which binds every man to preserve his own, and his neighbours life;
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(27) verse (DIV2)
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2747
and so no man can without sinne pull out his eie, or cut off his hand.
and so no man can without sin pull out his eye, or Cut off his hand.
cc av dx n1 vmb p-acp n1 vvi av po31 n1, cc vvn a-acp po31 n1.
(27) verse (DIV2)
298
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2748
By eie then, we are to vnderstand, First, the eie of the bodie; yet not that onely, but any other thing that is deere and pretious vnto vs:
By eye then, we Are to understand, First, the eye of the body; yet not that only, but any other thing that is deer and precious unto us:
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(27) verse (DIV2)
299
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2749
as our eie, euen our right eie is.
as our eye, even our right eye is.
p-acp po12 n1, av po12 j-jn n1 vbz.
(27) verse (DIV2)
299
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2750
If it cause thee to offend, ] that is, cause thee to sinne, & to faile in the way of obedience vnto Gods commandements:If it cause thee to offend, ] that is, cause thee to sin, & to fail in the Way of Obedience unto God's Commandments:
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(27) verse (DIV2)
299
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2751
Plucke it out, & cast it frō thee: Pluck it out, & cast it from thee:
vvb pn31 av, cc vvd pn31 p-acp pno21:
(27) verse (DIV2)
299
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2752
] these words are a loftie kind of speech, called Hyperbole, whereby thus much is signified:
] these words Are a lofty kind of speech, called Hyperbole, whereby thus much is signified:
] d n2 vbr dt j n1 pp-f n1, vvd n1, c-crq av d vbz vvn:
(27) verse (DIV2)
299
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2754
For better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell: For better it is for thee, that one of thy members perish, then that thy Whole body should be cast into hell:
p-acp vvi pn31 vbz p-acp pno21, cst pi pp-f po21 n2 vvi, av cst po21 j-jn n1 vmd vbi vvn p-acp n1:
(27) verse (DIV2)
299
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2755
] These words containe a Reason of the former exhortation, to this effect;
] These words contain a Reason of the former exhortation, to this Effect;
] d n2 vvi dt n1 pp-f dt j n1, p-acp d n1;
(27) verse (DIV2)
299
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2756
It is better for thee, to want the benefit and vse of things most pretious and deere vnto thee, in this life, and so to be saued;
It is better for thee, to want the benefit and use of things most precious and deer unto thee, in this life, and so to be saved;
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(27) verse (DIV2)
299
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2757
then by hauing and vsing them, to perish for euer: So that the true meaning of this place, is this;
then by having and using them, to perish for ever: So that the true meaning of this place, is this;
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(27) verse (DIV2)
299
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2758
as if our Sauiour Christ had said, Goe through the whole course of thy life, and take a viewe of all thy waies,
as if our Saviour christ had said, Go through the Whole course of thy life, and take a view of all thy ways,
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(27) verse (DIV2)
299
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2759
and therein see what thing is an occasion of sinne vnto thee; that take heed of, and auoyde, though the vse thereof be most deere vnto thee:
and therein see what thing is an occasion of sin unto thee; that take heed of, and avoid, though the use thereof be most deer unto thee:
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(27) verse (DIV2)
299
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2760
for it is better that thou shouldest want the vse thereof, and so bee saued; then by it to perish eternally in hell fire. for it is better that thou Shouldst want the use thereof, and so be saved; then by it to perish eternally in hell fire.
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(27) verse (DIV2)
299
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2761
Also if thy right hand make thee to offend, cut it off, for it is better for thee, &. Also if thy right hand make thee to offend, Cut it off, for it is better for thee, &.
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(27) verse (DIV2)
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2762
Here the same exhortation and Reason is againe repeated, which we must not thinke to bee a thing needlesse and friuolous;
Here the same exhortation and Reason is again repeated, which we must not think to be a thing needless and frivolous;
av dt d n1 cc n1 vbz av vvn, r-crq pns12 vmb xx vvi pc-acp vbi dt n1 j cc j;
(27) verse (DIV2)
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2763
for such Repetitions in Scripture haue speciall vse, to signifie that the things so deliuered, bee of speciall importance, worthie all carefull obseruation and obedience.
for such Repetitions in Scripture have special use, to signify that the things so Delivered, be of special importance, worthy all careful observation and Obedience.
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(27) verse (DIV2)
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2764
Now by right hand, here is meant, any thing that is most profitable vnto vs, what euer it bee,Now by right hand, Here is meant, any thing that is most profitable unto us, what ever it be,
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(27) verse (DIV2)
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2765
if it cause vs to sinne against God, it must bee auoyded, and left off most carefully.
if it cause us to sin against God, it must be avoided, and left off most carefully.
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(27) verse (DIV2)
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2766
By this Exhortation of our Sauiour Christ, wee are taught to carrie a strict watch ouer all our senses,
By this Exhortation of our Saviour christ, we Are taught to carry a strict watch over all our Senses,
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(27) verse (DIV2)
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2767
and ouer all the parts of our bodies, especially the eie and hands, that they become not vnto vs occasions of sinning against God:
and over all the parts of our bodies, especially the eye and hands, that they become not unto us occasions of sinning against God:
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(27) verse (DIV2)
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2768
and for the gouernment of the eies, there bee two speciall Rules;
and for the government of the eyes, there be two special Rules;
cc p-acp dt n1 pp-f dt n2, pc-acp vbi crd j n2;
(27) verse (DIV2)
301
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2769
First, wee must vse our sight, that is, open and shut our eies, in obedience vnto God. Salomon giuing Rules,
First, we must use our sighed, that is, open and shut our eyes, in Obedience unto God. Solomon giving Rules,
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(27) verse (DIV2)
301
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2770
for the well ordering of the tongue, sight, and foote, saith thus of the eie; Let thine eie behold the right, and thy eie liddes direct the way before thee:
for the well ordering of the tongue, sighed, and foot, Says thus of the eye; Let thine eye behold the right, and thy eye lids Direct the Way before thee:
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(27) verse (DIV2)
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2771
which wordes seeme to carrie this sense, That wee should order our sight according to the straite Rule of Gods word,
which words seem to carry this sense, That we should order our sighed according to the strait Rule of God's word,
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(27) verse (DIV2)
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2772
for that is the way wherein wee ought to walke. Now the necessitie of obseruing this Rule, may appeare by sundrie examples:
for that is the Way wherein we ought to walk. Now the necessity of observing this Rule, may appear by sundry Examples:
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(27) verse (DIV2)
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2773
Eues looking vpon the forbidden fruite, with desire to eate thereof, against Gods commaundement, was the doore and entrance of that sinne into her heart: Eues looking upon the forbidden fruit, with desire to eat thereof, against God's Commandment, was the door and Entrance of that sin into her heart:
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(27) verse (DIV2)
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2774
was not Cham accursed for looking vpon his Fathers nakednesse? was not Lots wife turned into a pillar of salt for looking backe towards Sodome? Fiftie thousand threescore and ten men of Bethshemish were slaine for looking into the Arke of the Lord, against his reuealed will:
was not Cham accursed for looking upon his Father's nakedness? was not Lots wife turned into a pillar of salt for looking back towards Sodom? Fiftie thousand threescore and ten men of Bethshemish were slain for looking into the Ark of the Lord, against his revealed will:
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(27) verse (DIV2)
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by all which it is plaine, that we ought to vse our sight in obedience to God:
by all which it is plain, that we ought to use our sighed in Obedience to God:
p-acp d r-crq pn31 vbz j, cst pns12 vmd pc-acp vvi po12 n1 p-acp n1 p-acp np1:
(27) verse (DIV2)
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2776
for which end, it wil be good before we looke on any thing, to consider whether the same will be for Gods glorie, the good of our selues, & of our brethren;
for which end, it will be good before we look on any thing, to Consider whither the same will be for God's glory, the good of our selves, & of our brothers;
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(27) verse (DIV2)
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2777
if it be, we may vse our sight; if not, we may not vse it.
if it be, we may use our sighed; if not, we may not use it.
cs pn31 vbb, pns12 vmb vvi po12 n1; cs xx, pns12 vmb xx vvi pn31.
(27) verse (DIV2)
301
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2778
Secondly, we must make our eies, not the weapons of any sinne, but the instruments of Gods worship and seruice.
Secondly, we must make our eyes, not the weapons of any sin, but the Instruments of God's worship and service.
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(27) verse (DIV2)
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2779
This we shall doe, if we imploy them thus: 1. In beholding Gods creatures in heauen and earth, that in them wee may see Gods glorie, wisedome, mercie, power,
This we shall do, if we employ them thus: 1. In beholding God's creatures in heaven and earth, that in them we may see God's glory, Wisdom, mercy, power,
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(27) verse (DIV2)
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2780
and prouidence, and thereby take occasion to magnifie the name of God. 2. In beholding Gods iudgements very wishly and narrowly, that therein we may see his iustice and wrath against sinne,
and providence, and thereby take occasion to magnify the name of God. 2. In beholding God's Judgments very wishly and narrowly, that therein we may see his Justice and wrath against sin,
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(27) verse (DIV2)
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2781
and so bee humbled in our selues, and terrified from sinne. 3. In beholding of the Elements of Gods Sacraments, especially the bread and wine in the Lords supper, which be visible words, wherein we may see our Sauiour Christ,
and so be humbled in our selves, and terrified from sin. 3. In beholding of the Elements of God's Sacraments, especially the bred and wine in the lords supper, which be visible words, wherein we may see our Saviour christ,
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(27) verse (DIV2)
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2782
as it were crucified before our eies. 4. In vsing them as instruments of Inuocation, by lifting them vp to heauen, to testifie the lifting vp of our hearts vnto God.
as it were Crucified before our eyes. 4. In using them as Instruments of Invocation, by lifting them up to heaven, to testify the lifting up of our hearts unto God.
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(27) verse (DIV2)
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This vse of the eies nature teacheth vs;
This use of the eyes nature Teaches us;
d n1 pp-f dt n2 n1 vvz pno12;
(27) verse (DIV2)
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2784
for whereas other creatures haue but foure muscles in their eies, wherby their eies are turned round about, man onely aboue them all hath a fift muscle, whereby his eie is turned vpward towards heanen.
for whereas other creatures have but foure muscles in their eyes, whereby their eyes Are turned round about, man only above them all hath a fift muscle, whereby his eye is turned upward towards Heaven.
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(27) verse (DIV2)
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And this which is said, for the well ordering of our eies, must bee obserued in the rest of the senses,
And this which is said, for the well ordering of our eyes, must be observed in the rest of the Senses,
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(27) verse (DIV2)
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2786
and in all other partes of the bodie;
and in all other parts of the body;
cc p-acp d j-jn n2 pp-f dt n1;
(27) verse (DIV2)
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2787
they must all be imployed and set a worke in obedience to God, and continually obserued, that they become not the weapons of sinne,
they must all be employed and Set a work in Obedience to God, and continually observed, that they become not the weapons of sin,
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(27) verse (DIV2)
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but the instruments of his glorie.
but the Instruments of his glory.
cc-acp dt n2 pp-f po31 n1.
(27) verse (DIV2)
302
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2789
Secondly, this Exhortation of Christ, must teach vs to auoyde all the occasions of euery sinne,
Secondly, this Exhortation of christ, must teach us to avoid all the occasions of every sin,
ord, d n1 pp-f np1, vmb vvi pno12 pc-acp vvi d dt n2 pp-f d n1,
(27) verse (DIV2)
303
Page 120
2790
though it bee with great losse vnto our selues, in the things of this life.
though it be with great loss unto our selves, in the things of this life.
cs pn31 vbb p-acp j n1 p-acp po12 n2, p-acp dt n2 pp-f d n1.
(27) verse (DIV2)
303
Page 120
2791
This is the chiefe point that our Sauiour Christ aimeth at in this place, and therfore it ought with speciall regard to be learned, and remembred.
This is the chief point that our Saviour christ aimeth At in this place, and Therefore it ought with special regard to be learned, and remembered.
d vbz dt j-jn n1 cst po12 n1 np1 vvz p-acp p-acp d n1, cc av pn31 vmd p-acp j n1 pc-acp vbi vvn, cc vvn.
(27) verse (DIV2)
303
Page 120
2794
as drie wood is to burne, though thereby hee doe as much as in him lieth, to cast away his owne soule for euer.
as dry wood is to burn, though thereby he do as much as in him lies, to cast away his own soul for ever.
c-acp j n1 vbz pc-acp vvi, cs av pns31 vdb p-acp d c-acp p-acp pno31 vvz, pc-acp vvi av po31 d n1 c-acp av.
(27) verse (DIV2)
303
Page 120
2795
Looke therefore, as Mariners on the Seas, haue constant and continuall care to auoyd both rocks and sands, whereby they may suffer shipwracke;
Look Therefore, as Mariners on the Seas, have constant and continual care to avoid both Rocks and sands, whereby they may suffer shipwreck;
n1 av, c-acp n2 p-acp dt n2, vhb j cc j n1 pc-acp vvi d n2 cc n2, c-crq pns32 vmb vvi n1;
(27) verse (DIV2)
303
Page 120
2796
so must wee most warily auoyde the occasions of euery sinne.
so must we most warily avoid the occasions of every sin.
av vmb pns12 av-ds av-j vvi dt n2 pp-f d n1.
(27) verse (DIV2)
303
Page 120
2797
A most worthie example hereof we haue in Moses, who was brought vp in Pharaohs Court, till hee was fourtie yeares old, where he enioyed all earthly pleasures and honours that his heart could wish;
A most worthy Exampl hereof we have in Moses, who was brought up in Pharaohs Court, till he was fourtie Years old, where he enjoyed all earthly pleasures and honours that his heart could wish;
dt av-ds j n1 av pns12 vhb p-acp np1, r-crq vbds vvn a-acp p-acp np1 n1, c-acp pns31 vbds crd n2 j, c-crq pns31 vvd d j n2 cc n2 cst po31 n1 vmd vvi;
(27) verse (DIV2)
303
Page 120
2798
and so might haue continued if he would, for hee was the adopted sonne of Pharaohs daughter:
and so might have continued if he would, for he was the adopted son of Pharaohs daughter:
cc av vmd vhi vvn cs pns31 vmd, c-acp pns31 vbds dt j-vvn n1 pp-f np1 n1:
(27) verse (DIV2)
303
Page 120
2799
but yet Moses left them all, and chose rather to suffer affliction with the people of God in Goshen,
but yet Moses left them all, and chosen rather to suffer affliction with the people of God in Goshen,
cc-acp av np1 vvd pno32 d, cc vvd av-c pc-acp vvi n1 p-acp dt n1 pp-f np1 p-acp np1,
(27) verse (DIV2)
303
Page 120
2800
then to enioy all the pleasures of Egypt. then to enjoy all the pleasures of Egypt.
cs pc-acp vvi d dt n2 pp-f np1.
(27) verse (DIV2)
303
Page 120
2801
And this he did, because they were but the pleasures of sinne, which hee could not enioy,
And this he did, Because they were but the pleasures of sin, which he could not enjoy,
cc d pns31 vdd, c-acp pns32 vbdr p-acp dt n2 pp-f n1, r-crq pns31 vmd xx vvi,
(27) verse (DIV2)
303
Page 120
2802
vnlesse hee would forsake the true feare and worship of God, and all good conscience: & his example we ought to follow.
unless he would forsake the true Fear and worship of God, and all good conscience: & his Exampl we ought to follow.
cs pns31 vmd vvi dt j n1 cc n1 pp-f np1, cc d j n1: cc po31 n1 pns12 vmd pc-acp vvi.
(27) verse (DIV2)
303
Page 120
2803
Now that we may auoid all the occasions of sinne, and so put in practise this wholesome precept of our Sauiour Christ, I wil here intreat of the occasions of sinne,
Now that we may avoid all the occasions of sin, and so put in practice this wholesome precept of our Saviour christ, I will Here entreat of the occasions of sin,
av cst pns12 vmb vvi d dt n2 pp-f n1, cc av vvd p-acp n1 d j n1 pp-f po12 n1 np1, pns11 vmb av vvi pp-f dt n2 pp-f n1,
(27) verse (DIV2)
304
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2804
and shew withall, how they may be auoyded.
and show withal, how they may be avoided.
cc vvi av, c-crq pns32 vmb vbi vvn.
(27) verse (DIV2)
304
Page 120
2805
By occasion of sinne, I meane any thing that either of it selfe, or by mans abuse, becomes offensiue, and prouoketh vnto sinne.
By occasion of sin, I mean any thing that either of it self, or by men abuse, becomes offensive, and provoketh unto sin.
p-acp n1 pp-f n1, pns11 vvb d n1 cst d pp-f pn31 n1, cc p-acp ng1 n1, vvz j, cc vvz p-acp n1.
(27) verse (DIV2)
305
Page 120
2806
In this large acceptance, an occasion of sinne extendeth it selfe, not onely to such things as are euill,
In this large acceptance, an occasion of sin extendeth it self, not only to such things as Are evil,
p-acp d j n1, dt n1 pp-f n1 vvz pn31 n1, xx av-j p-acp d n2 c-acp vbr j-jn,
(27) verse (DIV2)
305
Page 120
2807
but euen to things good and commendable in themselues, which by mans abuse, cause transgression against God. Occasions of sinne are two-fold;
but even to things good and commendable in themselves, which by men abuse, cause Transgression against God. Occasions of sin Are twofold;
cc-acp av-j p-acp n2 j cc j p-acp px32, r-crq p-acp ng1 n1, n1 n1 p-acp np1. n2 pp-f n1 vbr n1;
(27) verse (DIV2)
305
Page 120
2808
either giuen or taken. An occasion giuen, is that thing, either word or action, that is euill in it selfe, the speaking or doing whereof, stirres a man effectually to sinne. Occasions giuen are two-fold;
either given or taken. an occasion given, is that thing, either word or actium, that is evil in it self, the speaking or doing whereof, stirs a man effectually to sin. Occasions given Are twofold;
d vvn cc vvn. dt n1 vvn, vbz d n1, d n1 cc n1, cst vbz j-jn p-acp pn31 n1, dt vvg cc vdg c-crq, n2 dt n1 av-j p-acp n1. n2 vvn vbr n1;
(27) verse (DIV2)
305
Page 120
2809
either of one man vnto another, or of man vnto himselfe. The occasions whereby one man may prouoke another to sinne, are many;
either of one man unto Another, or of man unto himself. The occasions whereby one man may provoke Another to sin, Are many;
d pp-f crd n1 p-acp j-jn, cc pp-f n1 p-acp px31. dt n2 c-crq crd n1 vmb vvi j-jn p-acp n1, vbr d;
(27) verse (DIV2)
305
Page 121
2810
I will reduce them vnto sixe heads. The first is, badde counsell, whereby one man perswadeth another vnto sinne.
I will reduce them unto sixe Heads. The First is, bad counsel, whereby one man Persuadeth Another unto sin.
pns11 vmb vvi pno32 p-acp crd n2. dt ord vbz, vvd n1, c-crq crd n1 vvz j-jn p-acp n1.
(27) verse (DIV2)
305
Page 121
2811
This is a great cause of much euill in the world: thus came the fall of our first parents;
This is a great cause of much evil in the world: thus Come the fallen of our First Parents;
d vbz dt j n1 pp-f d j-jn p-acp dt n1: av vvd dt n1 pp-f po12 ord n2;
(27) verse (DIV2)
305
Page 121
2812
for Sathan perswaded Eue, and Eue her husband: thus came the crucifying of the Lord of life;
for Sathan persuaded Eue, and Eve her husband: thus Come the crucifying of the Lord of life;
p-acp np1 vvd np1, cc av po31 n1: av vvd dt n-vvg pp-f dt n1 pp-f n1;
(27) verse (DIV2)
305
Page 121
2936
The third Imagination causing a man to sinne, is a thought of securitie, whereby he puts farre away the euill day;
The third Imagination causing a man to sin, is a Thought of security, whereby he puts Far away the evil day;
dt ord n1 vvg dt n1 p-acp n1, vbz dt vvd pp-f n1, c-crq pns31 vvz av-j av dt j-jn n1;
(27) verse (DIV2)
318
Page 126
2813
for the high ' Priests and Rulers perswaded the people to aske Barrabas, and to destroy Iesus. Hence commeth seeking vnto wisards;
for the high ' Priests and Rulers persuaded the people to ask Barabbas, and to destroy Iesus. Hence comes seeking unto wizards;
p-acp dt j ' n2 cc n2 vvd dt n1 pc-acp vvi np1, cc pc-acp vvi np1. av vvz vvg p-acp n2;
(27) verse (DIV2)
305
Page 121
2814
one friend perswades another, for their outward good, as they thinke:
one friend persuades Another, for their outward good, as they think:
crd n1 vvz j-jn, p-acp po32 j j, c-acp pns32 vvb:
(27) verse (DIV2)
305
Page 121
2815
yea, from this bad counsel comes the common neglect of all good duties in Gods worship.
yea, from this bad counsel comes the Common neglect of all good duties in God's worship.
uh, p-acp d j n1 vvz dt j n1 pp-f d j n2 p-acp npg1 n1.
(27) verse (DIV2)
305
Page 121
2816
The second is, consent or approbation of sinne, and it is two-folde;
The second is, consent or approbation of sin, and it is twofold;
dt ord vbz, n1 cc n1 pp-f n1, cc pn31 vbz j;
(27) verse (DIV2)
306
Page 121
2817
secret, or open: Secret approbation and consent is, when men see sinne committed, and are not grieued thereat; secret, or open: Secret approbation and consent is, when men see sin committed, and Are not grieved thereat;
j-jn, cc j: j-jn n1 cc n1 vbz, c-crq n2 vvb n1 vvn, cc vbr xx vvn av;
(27) verse (DIV2)
306
Page 121
2818
for this cause the Apostle Paul checketh the Corinthians, that they were not sorrowfull, but rather puffed vp at the facte of the incestuous man:
for this cause the Apostle Paul checketh the Corinthians, that they were not sorrowful, but rather puffed up At the fact of the incestuous man:
p-acp d n1 dt n1 np1 vvz dt np1, cst pns32 vbdr xx j, cc-acp av-c vvn a-acp p-acp dt n1 pp-f dt j n1:
(27) verse (DIV2)
306
Page 121
2819
whereby they did in some sort hearten him in his sinnes: this is a great occasion of sinne in our daies.
whereby they did in Some sort hearten him in his Sins: this is a great occasion of sin in our days.
c-crq pns32 vdd p-acp d n1 vvb pno31 p-acp po31 n2: d vbz dt j n1 pp-f n1 p-acp po12 n2.
(27) verse (DIV2)
306
Page 121
2820
The Prophet Dauid was of another minde, his eies gushed out riuers of teares, because men brake Gods lawes.
The Prophet David was of Another mind, his eyes gushed out Rivers of tears, Because men brake God's laws.
dt n1 np1 vbds pp-f j-jn n1, po31 n2 vvd av n2 pp-f n2, c-acp n2 vvd npg1 n2.
(27) verse (DIV2)
306
Page 121
2821
Open approbation of sinne is, when men doe openly countenance sinners, and lewd persons, which make profession of badde practises;Open approbation of sin is, when men do openly countenance Sinners, and lewd Persons, which make profession of bad practises;
j n1 pp-f n1 vbz, c-crq n2 vdb av-j vvi n2, cc j n2, r-crq vvb n1 pp-f vvd n2;
(27) verse (DIV2)
306
Page 121
2822
this is a great occasion of many horrible impieties:
this is a great occasion of many horrible impieties:
d vbz dt j n1 pp-f d j n2:
(27) verse (DIV2)
306
Page 121
2823
hereby the hands of the wicked are strengthened in their wickednesse, as the Lord complaineth: and this is the sinne of this age;
hereby the hands of the wicked Are strengthened in their wickedness, as the Lord Complaineth: and this is the sin of this age;
av dt n2 pp-f dt j vbr vvn p-acp po32 n1, c-acp dt n1 vvz: cc d vbz dt n1 pp-f d n1;
(27) verse (DIV2)
306
Page 121
2824
for who is so badde, that hath not some patrone of his euill, and some backe friend to sooth him in his sinne, which makes sinne shameles,
for who is so bad, that hath not Some patron of his evil, and Some back friend to sooth him in his sin, which makes sin shameless,
p-acp r-crq vbz av vvd, cst vhz xx d n1 pp-f po31 n-jn, cc d n1 n1 p-acp n1 pno31 p-acp po31 n1, r-crq vvz n1 j,
(27) verse (DIV2)
306
Page 121
2825
and sinners impudent? But all Gods children must follow Elisha, who in great feruencie of spirit told Iehoram to his face,
and Sinners impudent? But all God's children must follow Elisha, who in great fervency of Spirit told Jehoram to his face,
cc n2 j? p-acp d ng1 n2 vmb vvi np1, r-crq p-acp j n1 pp-f n1 vvn np1 p-acp po31 n1,
(27) verse (DIV2)
306
Page 121
2826
though he were a king, that if it had not b•ene for the preseuce of good King Iehosaphat, he would not haue looked towards him, nor seene him:
though he were a King, that if it had not b•ene for the preseuce of good King Jehoshaphat, he would not have looked towards him, nor seen him:
cs pns31 vbdr dt n1, cst cs pn31 vhd xx vbn p-acp dt n1 pp-f j n1 np1, pns31 vmd xx vhi vvn p-acp pno31, ccx vvb pno31:
(27) verse (DIV2)
306
Page 121
2827
the Lord himselfe will not take the wicked by the hand, neither can he endure, that his children should helpe the wicked, or loue them that hate the Lord.
the Lord himself will not take the wicked by the hand, neither can he endure, that his children should help the wicked, or love them that hate the Lord.
dt n1 px31 vmb xx vvb dt j p-acp dt n1, d vmb pns31 vvi, cst po31 n2 vmd vvb dt j, cc vvb pno32 cst vvb dt n1.
(27) verse (DIV2)
306
Page 121
2828
The third occasion giuen, is prouocation vnto sinne, when either by word or deed, men excite or drawe on others to some euill;
The third occasion given, is provocation unto sin, when either by word or deed, men excite or draw on Others to Some evil;
dt ord n1 vvn, vbz n1 p-acp n1, c-crq av-d p-acp n1 cc n1, n2 vvi cc vvi p-acp n2-jn p-acp d n-jn;
(27) verse (DIV2)
307
Page 121
2829
as vnto anger, reuenge, hatred, to drunkennesse, or such like; and this is a common fault of those that delight in drunken fellowship.
as unto anger, revenge, hatred, to Drunkenness, or such like; and this is a Common fault of those that delight in drunken fellowship.
c-acp p-acp n1, n1, n1, p-acp n1, cc d av-j; cc d vbz dt j n1 pp-f d cst vvb p-acp j n1.
(27) verse (DIV2)
307
Page 121
2830
The fourth occasion is, neglect of good duties vnto our brethren;
The fourth occasion is, neglect of good duties unto our brothers;
dt ord n1 vbz, n1 pp-f j n2 p-acp po12 n2;
(27) verse (DIV2)
308
Page 121
2831
as of exhortation, admonition, instruction, or rebuke, Ioshua 7. Achan stole the execrable thing for himselfe alone,
as of exhortation, admonition, instruction, or rebuke, Ioshua 7. achan stole the execrable thing for himself alone,
c-acp pp-f n1, n1, n1, cc n1, np1 crd np1 vvd dt j n1 p-acp px31 av-j,
(27) verse (DIV2)
308
Page 121
2832
& yet all the people are charged with that fault, and punished for it:
& yet all the people Are charged with that fault, and punished for it:
cc av d dt n1 vbr vvn p-acp d n1, cc vvn p-acp pn31:
(27) verse (DIV2)
308
Page 121
2833
the cause was, their neglect to keepe one another from that sinne, according as God commanded thē. chap. 6. 18. This is a great occasion of impietie among vs;
the cause was, their neglect to keep one Another from that sin, according as God commanded them. chap. 6. 18. This is a great occasion of impiety among us;
dt n1 vbds, po32 n1 p-acp vvi pi j-jn p-acp d n1, vvg p-acp np1 vvd pno32. n1 crd crd d vbz dt j n1 pp-f n1 p-acp pno12;
(27) verse (DIV2)
308
Page 122
2834
if neighbour would admonish neighbour, and one brother an other, sinne would not be so rife as it is.
if neighbour would admonish neighbour, and one brother an other, sin would not be so rife as it is.
cs n1 vmd vvi n1, cc crd n1 dt n-jn, n1 vmd xx vbi av av-j c-acp pn31 vbz.
(27) verse (DIV2)
308
Page 122
2835
But this dutie is not onely neglected of priuate men one to another, but of publike persons, who are more bound vnto it.
But this duty is not only neglected of private men one to Another, but of public Persons, who Are more bound unto it.
p-acp d n1 vbz xx av-j vvn pp-f j n2 pi p-acp n-jn, cc-acp pp-f j n2, r-crq vbr av-dc vvn p-acp pn31.
(27) verse (DIV2)
308
Page 122
2836
The Magistrate is negligent in punishing, and the Minister in reproouing sinne:
The Magistrate is negligent in punishing, and the Minister in reproving sin:
dt n1 vbz j p-acp vvg, cc dt n1 p-acp vvg n1:
(27) verse (DIV2)
308
Page 122
2837
and the master of the family carelesse in reforming those that are vnder him, which causeth sinne to abound.
and the master of the family careless in reforming those that Are under him, which Causes sin to abound.
cc dt n1 pp-f dt n1 j p-acp vvg d cst vbr p-acp pno31, r-crq vvz n1 pc-acp vvi.
(27) verse (DIV2)
308
Page 122
2838
The fift occasion giuen, is euill Example in the practise of any sinne whatsoener, which may be knowne:
The fift occasion given, is evil Exampl in the practice of any sin whatsoener, which may be known:
dt ord n1 vvn, vbz j-jn n1 p-acp dt n1 pp-f d n1 n1, r-crq vmb vbi vvn:
(27) verse (DIV2)
309
Page 122
2839
this is most dangerous, like vnto wild fire that inflameth all places whereon it lighteth. The truth hereof appeares among vs:
this is most dangerous, like unto wild fire that inflames all places whereon it lights. The truth hereof appears among us:
d vbz av-ds j, av-j p-acp j n1 cst vvz d n2 c-crq pn31 vvz. dt n1 av vvz p-acp pno12:
(27) verse (DIV2)
309
Page 122
2840
for let any one man or woman take vp a new fashion in attire, and presently the same is generally receiued:
for let any one man or woman take up a new fashion in attire, and presently the same is generally received:
p-acp vvi d crd n1 cc n1 vvb a-acp dt j n1 p-acp n1, cc av-j dt d vbz av-j vvn:
(27) verse (DIV2)
309
Page 122
2841
let a man inuent or sing a leud song, and presently it is learned of all,
let a man invent or sing a lewd song, and presently it is learned of all,
vvb dt n1 vvi cc vvi dt j n1, cc av-j pn31 vbz j pp-f d,
(27) verse (DIV2)
309
Page 122
2842
euen of little children that can scarse speake:
even of little children that can scarce speak:
av pp-f j n2 cst vmb av-j vvi:
(27) verse (DIV2)
309
Page 122
2843
whence also comes it, that crawling infants should sweare roundly, and frame themselues to all impietie,
whence also comes it, that crawling Infants should swear roundly, and frame themselves to all impiety,
c-crq av vvz pn31, cst j-vvg n2 vmd vvi av, cc vvi px32 p-acp d n1,
(27) verse (DIV2)
309
Page 122
2844
when they cannot speake readily, but from the bad example of their Elders, with whome they are brought vp? Now among all men, their bad example is most dangerous, who make the greater profession of Religion.
when they cannot speak readily, but from the bad Exampl of their Elders, with whom they Are brought up? Now among all men, their bad Exampl is most dangerous, who make the greater profession of Religion.
c-crq pns32 vmbx vvi av-j, cc-acp p-acp dt j n1 pp-f po32 n2-jn, p-acp ro-crq pns32 vbr vvn a-acp? av p-acp d n2, po32 j n1 vbz av-ds j, r-crq vvb dt jc n1 pp-f n1.
(27) verse (DIV2)
309
Page 122
2845
They are like false lights vpon the shoare, which lead the shippesvpon the sands.
They Are like false lights upon the shore, which led the shippesvpon the sands.
pns32 vbr av-j j n2 p-acp dt n1, r-crq vvb dt av dt n2.
(27) verse (DIV2)
309
Page 122
2846
And therefore such as shew any care or forwardnes in holy practises of religion, must haue speciall watch ouer all their waies, that (if it be possible) they may be blamelesse both in word and deede:
And Therefore such as show any care or forwardness in holy practises of Religion, must have special watch over all their ways, that (if it be possible) they may be blameless both in word and deed:
cc av d c-acp vvi d n1 cc n1 p-acp j n2 pp-f n1, vmb vhi j n1 p-acp d po32 n2, cst (cs pn31 vbb j) pns32 vmb vbi j av-d p-acp n1 cc n1:
(27) verse (DIV2)
309
Page 122
2847
for all men haue an eye at them, and the wicked would gladly spie holes in their coate.
for all men have an eye At them, and the wicked would gladly spy holes in their coat.
c-acp d n2 vhb dt n1 p-acp pno32, cc dt j vmd av-j vvi n2 p-acp po32 n1.
(27) verse (DIV2)
309
Page 122
2848
The last occasion giuen is, the priuate slandering of Gods Ministers, and the disgracing of their Ministerie:
The last occasion given is, the private slandering of God's Ministers, and the disgracing of their Ministry:
dt ord n1 vvn vbz, dt j vvg pp-f npg1 n2, cc dt n-vvg pp-f po32 n1:
(27) verse (DIV2)
310
Page 122
2849
this is an offence as generall as the rest, and it causeth many to contemne the meanes of their saluation.
this is an offence as general as the rest, and it Causes many to contemn the means of their salvation.
d vbz dt n1 c-acp j c-acp dt n1, cc pn31 vvz d pc-acp vvi dt n2 pp-f po32 n1.
(27) verse (DIV2)
310
Page 122
2850
When men meete together, their common talke is of the Ministers, and of their doctrine, not to be edified by mutuall conference,
When men meet together, their Common talk is of the Ministers, and of their Doctrine, not to be edified by mutual conference,
c-crq n2 vvb av, po32 j n1 vbz pp-f dt n2, cc pp-f po32 n1, xx pc-acp vbi vvn p-acp j n1,
(27) verse (DIV2)
310
Page 122
2851
but onely to disgrace their persons, and to make their ministerie contemptible; but they little know what mischiefe this causeth, and therefore it ought to be auoided.
but only to disgrace their Persons, and to make their Ministry contemptible; but they little know what mischief this Causes, and Therefore it ought to be avoided.
cc-acp av-j pc-acp vvi po32 n2, cc pc-acp vvi po32 n1 j; cc-acp pns32 av-j vvb r-crq n1 d vvz, cc av pn31 vmd pc-acp vbi vvn.
(27) verse (DIV2)
310
Page 122
2852
These are occasions of sinning giuen by one man to another:
These Are occasions of sinning given by one man to Another:
d vbr n2 pp-f vvg vvn p-acp crd n1 p-acp j-jn:
(27) verse (DIV2)
311
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2853
for the auoiding whereof, which is the plucking out of the eye, and cutting off the hand here commanded, this Rule must be obserued:
for the avoiding whereof, which is the plucking out of the eye, and cutting off the hand Here commanded, this Rule must be observed:
c-acp dt vvg c-crq, r-crq vbz dt vvg av pp-f dt n1, cc vvg a-acp dt n1 av vvd, d n1 vmb vbi vvn:
(27) verse (DIV2)
311
Page 122
2854
We must hate and eschew the occasions of sinne as deadly poison: We must hate and eschew the occasions of sin as deadly poison:
pns12 vmb vvi cc vvi dt n2 pp-f n1 c-acp j n1:
(27) verse (DIV2)
311
Page 122
2855
and esteeme those persons that giue them vnto vs, in that regard, as ill as the deuill. and esteem those Persons that give them unto us, in that regard, as ill as the Devil.
cc vvb d n2 cst vvb pno32 p-acp pno12, p-acp d n1, c-acp j-jn c-acp dt n1.
(27) verse (DIV2)
311
Page 122
2856
Thus Christ dealt with Peter his owne disciple, when he went about to hinder him from doing his Fathers will in suffering for our sinnes;
Thus christ dealt with Peter his own disciple, when he went about to hinder him from doing his Father's will in suffering for our Sins;
av np1 vvd p-acp np1 po31 d n1, c-crq pns31 vvd a-acp pc-acp vvi pno31 p-acp vdg png31 n2 vmb p-acp vvg p-acp po12 n2;
(27) verse (DIV2)
311
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2857
saying, Come behinde me Satan; considering him in that action, as if he had beene the deuill himselfe:
saying, Come behind me Satan; considering him in that actium, as if he had been the Devil himself:
vvg, vvb p-acp pno11 np1; vvg pno31 p-acp d n1, c-acp cs pns31 vhd vbn dt n1 px31:
(27) verse (DIV2)
311
Page 123
2858
for we must know, that the deuill comes not openly vnto men, but cunningly conuaies himselfe in these occasions of sinne giuen by others, that thereby he may enter into them for the destruction of their soules:
for we must know, that the Devil comes not openly unto men, but cunningly conveys himself in these occasions of sin given by Others, that thereby he may enter into them for the destruction of their Souls:
c-acp pns12 vmb vvi, cst dt n1 vvz xx av-j p-acp n2, cc-acp av-jn vvz px31 p-acp d n2 pp-f n1 vvn p-acp n2-jn, cst av pns31 vmb vvi p-acp pno32 p-acp dt n1 pp-f po32 n2:
(27) verse (DIV2)
311
Page 123
2859
we therefore must endeauour as Paul did, To keepe a good conscience in all things:
we Therefore must endeavour as Paul did, To keep a good conscience in all things:
pns12 av vmb vvi p-acp np1 vdd, pc-acp vvi dt j n1 p-acp d n2:
(27) verse (DIV2)
311
Page 123
2860
that is, to keepe our selues pure and vncorrupt from all the occasions of sinne in the world:
that is, to keep our selves pure and uncorrupt from all the occasions of sin in the world:
cst vbz, pc-acp vvi po12 n2 j cc j-u p-acp d dt n2 pp-f n1 p-acp dt n1:
(27) verse (DIV2)
311
Page 123
2861
with a watchfull eye against offences must walke on, in that way that leadeth vnto life, eschewing these stumbling blockes which the deuill casts in our way by other men:
with a watchful eye against offences must walk on, in that Way that leads unto life, Eschewing these stumbling blocks which the Devil Cast in our Way by other men:
p-acp dt j n1 p-acp n2 vmb vvi a-acp, p-acp d n1 cst vvz p-acp n1, vvg d j-vvg n2 r-crq dt n1 vvz p-acp po12 n1 p-acp j-jn n2:
(27) verse (DIV2)
311
Page 123
2862
and so shall we obey this good counsell of our Sauiour Christ.
and so shall we obey this good counsel of our Saviour christ.
cc av vmb pns12 vvi d j n1 pp-f po12 n1 np1.
(27) verse (DIV2)
311
Page 123
2863
The second kind of occasions of sinne giuen, are those which a man giues vnto himselfe:
The second kind of occasions of sin given, Are those which a man gives unto himself:
dt ord n1 pp-f n2 pp-f n1 vvn, vbr d r-crq dt n1 vvz p-acp px31:
(27) verse (DIV2)
312
Page 123
2864
and they arise either from his affections, or from his imaginations:
and they arise either from his affections, or from his Imaginations:
cc pns32 vvb d p-acp po31 n2, cc p-acp po31 n2:
(27) verse (DIV2)
312
Page 123
2865
from mans affections arise so many occasions of sinne, as there be corrupt affections in him;
from men affections arise so many occasions of sin, as there be corrupt affections in him;
p-acp ng1 n2 vvb av d n2 pp-f n1, c-acp pc-acp vbi j n2 p-acp pno31;
(27) verse (DIV2)
312
Page 123
2866
as from corrupt desire ariseth couetousnes, which is so great an occasion of sinne, that the Apostle calls it the roote of all euill.
as from corrupt desire arises covetousness, which is so great an occasion of sin, that the Apostle calls it the root of all evil.
c-acp p-acp j n1 vvz n1, r-crq vbz av j dt n1 pp-f n1, cst dt n1 vvz pn31 dt n1 pp-f d n-jn.
(27) verse (DIV2)
312
Page 123
2867
This drawes mans heart so much to the world, that he can spare no time for the meanes of his saluation;
This draws men heart so much to the world, that he can spare no time for the means of his salvation;
d vvz ng1 n1 av av-d p-acp dt n1, cst pns31 vmb vvi dx n1 p-acp dt n2 pp-f po31 n1;
(27) verse (DIV2)
312
Page 123
2868
herewith he is so choked, that he neuer thinketh of repentance, till the last gaspe.
herewith he is so choked, that he never Thinketh of Repentance, till the last gasp.
av pns31 vbz av vvn, cst pns31 av-x vvz pp-f n1, c-acp dt ord n1.
(27) verse (DIV2)
312
Page 123
2869
Such an other occasion of sinne, is pride of heart, whereby many giue themselues so much to the garnishing of their bodies, that they neglect their soules altogether.
Such an other occasion of sin, is pride of heart, whereby many give themselves so much to the garnishing of their bodies, that they neglect their Souls altogether.
d dt j-jn n1 pp-f n1, vbz n1 pp-f n1, c-crq d vvb px32 av av-d p-acp dt n-vvg pp-f po32 n2, cst pns32 vvb po32 n2 av.
(27) verse (DIV2)
312
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2870
The like is selfe-loue, whereby men ouerweening their gifts, thinke not themselues honoured according to their desert,
The like is Self-love, whereby men overweening their Gifts, think not themselves honoured according to their desert,
dt j vbz n1, c-crq n2 j-vvg po32 n2, vvb xx px32 j-vvn vvg p-acp po32 n1,
(27) verse (DIV2)
312
Page 123
2871
and so through discontent giue themselues to plotte and practise much mischiefe, for the aduancing of their estate.
and so through discontent give themselves to plot and practise much mischief, for the advancing of their estate.
cc av p-acp n-jn vvb px32 p-acp n1 cc vvi d n1, p-acp dt vvg pp-f po32 n1.
(27) verse (DIV2)
312
Page 123
2872
Of this sort are the Romish Priests and Iesuits, as their manifold dangerous attempts against our Church and State doe euidently declare.
Of this sort Are the Romish Priests and Iesuits, as their manifold dangerous attempts against our Church and State do evidently declare.
pp-f d n1 vbr dt jp n2 cc np2, c-acp po32 j j n2 p-acp po12 n1 cc n1 vdb av-j vvi.
(27) verse (DIV2)
312
Page 123
2873
And thus we might runne through all the affections of mans heart, shewing that the corrupt motions thereof are the cause of much sinne vnto him,
And thus we might run through all the affections of men heart, showing that the corrupt motions thereof Are the cause of much sin unto him,
cc av pns12 vmd vvi p-acp d dt n2 pp-f ng1 n1, vvg cst dt j n2 av vbr dt n1 pp-f d n1 p-acp pno31,
(27) verse (DIV2)
312
Page 123
2874
and a most dangerous meanes for the ruine of his soule.
and a most dangerous means for the ruin of his soul.
cc dt av-ds j n2 p-acp dt n1 pp-f po31 n1.
(27) verse (DIV2)
312
Page 123
2875
In regard whereof here also we must snew, how this eye may be plucked out, and this hand cut off:
In regard whereof Here also we must snowed, how this eye may be plucked out, and this hand Cut off:
p-acp n1 c-crq av av pns12 vmb vvd, c-crq d n1 vmb vbi vvn av, cc d n1 vvn a-acp:
(27) verse (DIV2)
313
Page 123
2876
that is, by what meanes we may reforme our hearts, and stay the rage of our affections, that they cause vs not to sinne.
that is, by what means we may reform our hearts, and stay the rage of our affections, that they cause us not to sin.
cst vbz, p-acp r-crq n2 pns12 vmb vvi po12 n2, cc vvi dt n1 pp-f po12 n2, cst pns32 vvb pno12 xx p-acp n1.
(27) verse (DIV2)
313
Page 123
2877
The way is this, we must mortifie and crucifie our vnruly affections and corrupt desires. And for this ende we must put in practise three duties.
The Way is this, we must mortify and crucify our unruly affections and corrupt Desires. And for this end we must put in practice three duties.
dt n1 vbz d, pns12 vmb vvi cc vvi po12 j n2 cc j n2. cc p-acp d n1 pns12 vmb vvi p-acp n1 crd n2.
(27) verse (DIV2)
313
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2878
First, we must beleeue that we are crucified with Christ;First, we must believe that we Are Crucified with christ;
ord, pns12 vmb vvi cst pns12 vbr vvn p-acp np1;
(27) verse (DIV2)
313
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2879
that is, as we conceiue our selues to be in Christ by faith, whereby we haue communion with him;
that is, as we conceive our selves to be in christ by faith, whereby we have communion with him;
cst vbz, c-acp pns12 vvb po12 n2 pc-acp vbi p-acp np1 p-acp n1, c-crq pns12 vhb n1 p-acp pno31;
(27) verse (DIV2)
313
Page 123
2880
so we must conceiue that this communion with Christ, is in his death and buriall,
so we must conceive that this communion with christ, is in his death and burial,
av pns12 vmb vvi cst d n1 p-acp np1, vbz p-acp po31 n1 cc n1,
(27) verse (DIV2)
313
Page 123
2881
so as our sinnefull nature, with all our corrupt affections, were nayled to his crosse and buried in his graue,
so as our sinful nature, with all our corrupt affections, were nailed to his cross and buried in his graven,
av c-acp po12 j n1, p-acp d po12 j n2, vbdr vvn p-acp po31 n1 cc vvn p-acp po31 j,
(27) verse (DIV2)
313
Page 124
2882
as the Apostle shewes at large, Rom. 6. 3, 4. &c. Now when this perswasion shall take place in our hearts, it will by Gods grace keepe vs from yeilding to corrupt motions and desires,
as the Apostle shows At large, Rom. 6. 3, 4. etc. Now when this persuasion shall take place in our hearts, it will by God's grace keep us from yielding to corrupt motions and Desires,
c-acp dt n1 vvz p-acp j, np1 crd crd, crd av av c-crq d n1 vmb vvi n1 p-acp po12 n2, pn31 vmb p-acp npg1 n1 vvb pno12 p-acp vvg pc-acp vvi n2 cc n2,
(27) verse (DIV2)
313
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2883
and mooue vs to labour to subdue them daily:
and move us to labour to subdue them daily:
cc vvb pno12 pc-acp vvi pc-acp vvi pno32 av-j:
(27) verse (DIV2)
313
Page 124
2884
for herein stands our assurance that wee haue fellowship with Christ, when we haue fellowship in his death.
for herein Stands our assurance that we have fellowship with christ, when we have fellowship in his death.
c-acp av vvz po12 n1 cst pns12 vhb n1 p-acp np1, c-crq pns12 vhb n1 p-acp po31 n1.
(27) verse (DIV2)
313
Page 124
2885
And therefore as we see malefactours to cease from stealth and robberie when they are once hanged;
And Therefore as we see malefactors to cease from stealth and robbery when they Are once hanged;
cc av c-acp pns12 vvb n2 pc-acp vvi p-acp n1 cc n1 c-crq pns32 vbr a-acp vvn;
(27) verse (DIV2)
313
Page 124
2886
so we beeing crucified with Christ in respect of the old man, must not suffer the same to rule in our affections,
so we being Crucified with christ in respect of the old man, must not suffer the same to Rule in our affections,
av pns12 vbg vvn p-acp np1 p-acp n1 pp-f dt j n1, vmb xx vvi dt d pc-acp vvi p-acp po12 n2,
(27) verse (DIV2)
313
Page 124
2887
or to haue force in our members:
or to have force in our members:
cc pc-acp vhi n1 p-acp po12 n2:
(27) verse (DIV2)
313
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2888
knowing (as the Apostle saith) that our old man is crucified with Christ, that the bodie of sinne might be destroied, that henceforth we should not serue sinne:
knowing (as the Apostle Says) that our old man is Crucified with christ, that the body of sin might be destroyed, that henceforth we should not serve sin:
vvg (c-acp dt n1 vvz) d po12 j n1 vbz vvn p-acp np1, cst dt n1 pp-f n1 vmd vbi vvn, cst av pns12 vmd xx vvi n1:
(27) verse (DIV2)
313
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2889
and, they that are Christs haue crucified the flesh, with the affections and lusts thereof:
and, they that Are Christ have Crucified the Flesh, with the affections and Lustiest thereof:
cc, pns32 cst vbr npg1 vhb vvd dt n1, p-acp dt n2 cc n2 av:
(27) verse (DIV2)
313
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2890
whereupon he bids vs thinke, that we are dead to sinne, meaning with Christ, and so cannot liue therein:
whereupon he bids us think, that we Are dead to sin, meaning with christ, and so cannot live therein:
c-crq pns31 vvz pno12 vvb, cst pns12 vbr j p-acp n1, vvg p-acp np1, cc av vmbx vvi av:
(27) verse (DIV2)
313
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2891
S. Iohn saith, he that is borne of God, sinneth not, because the seede remaineth in him:
S. John Says, he that is born of God, Sinneth not, Because the seed remains in him:
n1 np1 vvz, pns31 cst vbz vvn pp-f np1, vvz xx, c-acp dt n1 vvz p-acp pno31:
(27) verse (DIV2)
313
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2892
that is, true faith assuring the heart that all the benefits of Christs death and passion belong vnto him;
that is, true faith assuring the heart that all the benefits of Christ death and passion belong unto him;
cst vbz, j n1 vvg dt n1 cst d dt n2 pp-f npg1 n1 cc n1 vvb p-acp pno31;
(27) verse (DIV2)
313
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2893
whereof this is one, that in our nature he suffered death vpon the crosse, that we by the power of his sufferings might haue sinne crucified in vs,
whereof this is one, that in our nature he suffered death upon the cross, that we by the power of his sufferings might have sin Crucified in us,
c-crq d vbz pi, cst p-acp po12 n1 pns31 vvd n1 p-acp dt n1, cst pns12 p-acp dt n1 pp-f po31 n2 vmd vhi n1 vvn p-acp pno12,
(27) verse (DIV2)
313
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2894
so as it should not raigne in vs to bring forth fruits vnto death. Secondly, we must remember Gods commandement forbidding euery sinne, and euery wicked lust and affection;
so as it should not Reign in us to bring forth fruits unto death. Secondly, we must Remember God's Commandment forbidding every sin, and every wicked lust and affection;
av c-acp pn31 vmd xx vvi p-acp pno12 pc-acp vvi av n2 p-acp n1. ord, pns12 vmb vvi npg1 n1 vvg d n1, cc d j n1 cc n1;
(27) verse (DIV2)
313
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2895
and withall we must applie the threatning of his wrath against the same, that thereby our flesh may be subdued.
and withal we must apply the threatening of his wrath against the same, that thereby our Flesh may be subdued.
cc av pns12 vmb vvi dt n-vvg pp-f po31 n1 p-acp dt d, cst av po12 n1 vmb vbi vvn.
(27) verse (DIV2)
313
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2896
Thirdly, we must striue against our corrupt motions and affections, not giuing them libertie to beare sway in vs, Thirdly, we must strive against our corrupt motions and affections, not giving them liberty to bear sway in us,
ord, pns12 vmb vvi p-acp po12 j n2 cc n2, xx vvg pno32 n1 pc-acp vvi n1 p-acp pno12,
(27) verse (DIV2)
313
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2897
but ruling them by meditating in the word of God, and by prayer for strength of grace to ouercome them all;
but ruling them by meditating in the word of God, and by prayer for strength of grace to overcome them all;
cc-acp vvg pno32 p-acp vvg p-acp dt n1 pp-f np1, cc p-acp n1 p-acp n1 pp-f n1 pc-acp vvi pno32 d;
(27) verse (DIV2)
313
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2898
dealing with them as parents doe with kniues, turning the edges of them before they leaue them in the hands of their children, least they be hurt therewith:
dealing with them as Parents do with knives, turning the edges of them before they leave them in the hands of their children, lest they be hurt therewith:
vvg p-acp pno32 c-acp n2 vdb p-acp n2, vvg dt n2 pp-f pno32 c-acp pns32 vvb pno32 p-acp dt n2 pp-f po32 n2, cs pns32 vbb vvn av:
(27) verse (DIV2)
313
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2899
as if our loue be set vpon the world, we must labour to set it vpon Christ and his righteousnes;
as if our love be Set upon the world, we must labour to Set it upon christ and his righteousness;
c-acp cs po12 n1 vbi vvn p-acp dt n1, pns12 vmb vvi pc-acp vvi pn31 p-acp np1 cc po31 n1;
(27) verse (DIV2)
313
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2900
and if our hatred be against our brethren, we must labour to set it vpon sinne,
and if our hatred be against our brothers, we must labour to Set it upon sin,
cc cs po12 n1 vbi p-acp po12 n2, pns12 vmb vvi pc-acp vvi pn31 p-acp n1,
(27) verse (DIV2)
313
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2901
and so for euery affection, as ioy, feare, &c. we must so keepe them to their right obiects, that they may rather further vs in well doing,
and so for every affection, as joy, Fear, etc. we must so keep them to their right objects, that they may rather further us in well doing,
cc av p-acp d n1, c-acp n1, vvb, av pns12 vmb av vvi pno32 p-acp po32 j-jn n2, cst pns32 vmb av-c av-jc pno12 p-acp av vdg,
(27) verse (DIV2)
313
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2902
then become in vs the occasions of any sinne against God.
then become in us the occasions of any sin against God.
av vvn p-acp pno12 dt n2 pp-f d n1 p-acp np1.
(27) verse (DIV2)
313
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2903
The second kind of occasions of sinne which a man giueth to himselfe, arise from his minde and imagination: And they are many, I will onely note three.
The second kind of occasions of sin which a man gives to himself, arise from his mind and imagination: And they Are many, I will only note three.
dt ord n1 pp-f n2 pp-f n1 r-crq dt n1 vvz p-acp px31, vvb p-acp po31 n1 cc n1: cc pns32 vbr d, pns11 vmb av-j vvi crd.
(27) verse (DIV2)
314
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2904
The first, is an inward conceit of perfect knowledge, touching mans dutie to God, and the way of his saluation:
The First, is an inward conceit of perfect knowledge, touching men duty to God, and the Way of his salvation:
dt ord, vbz dt j n1 pp-f j n1, vvg vvz n1 p-acp np1, cc dt n1 pp-f po31 n1:
(27) verse (DIV2)
314
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2905
that this is a common conceit in the hearts of the ignorant especially, may appeare by this common speech of theirs;
that this is a Common conceit in the hearts of the ignorant especially, may appear by this Common speech of theirs;
cst d vbz dt j n1 p-acp dt n2 pp-f dt j av-j, vmb vvi p-acp d j n1 pp-f png32;
(27) verse (DIV2)
314
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2906
that they know as much as any Preacher can teach them: for the summe of al (say they) is, to loue God aboue all,
that they know as much as any Preacher can teach them: for the sum of all (say they) is, to love God above all,
d pns32 vvb p-acp d c-acp d n1 vmb vvi pno32: p-acp dt n1 pp-f d (n1 pns32) vbz, p-acp n1 np1 p-acp d,
(27) verse (DIV2)
314
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and my neighbour as my selfe, & to beleeue to be saued by Christ: now this they know as well as the best;and my neighbour as my self, & to believe to be saved by christ: now this they know as well as the best;
cc po11 n1 p-acp po11 n1, cc pc-acp vvi pc-acp vbi vvn p-acp np1: av d pns32 vvb a-acp av c-acp dt js;
(27) verse (DIV2)
314
Page 125
2908
and hereupon they become contemners of the preaching of the word, the ordinarie meanes of their saluation,
and hereupon they become contemners of the preaching of the word, the ordinary means of their salvation,
cc av pns32 vvb n2 pp-f dt vvg pp-f dt n1, dt j n2 pp-f po32 n1,
(27) verse (DIV2)
314
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2909
as of a thing needeles and superfluous. This conceit is common among vs, and doth much hurt to many a mans soule.
as of a thing needless and superfluous. This conceit is Common among us, and does much hurt to many a men soul.
c-acp pp-f dt n1 j cc j. d n1 vbz j p-acp pno12, cc vdz av-d vvi p-acp d dt ng1 n1.
(27) verse (DIV2)
314
Page 125
2910
The way to cut it off is this;
The Way to Cut it off is this;
dt n1 pc-acp vvi pn31 a-acp vbz d;
(27) verse (DIV2)
315
Page 125
2911
the vaine man that is puffed vp with this conceit, must examine himselfe touching his knowledge,
the vain man that is puffed up with this conceit, must examine himself touching his knowledge,
dt j n1 cst vbz vvn a-acp p-acp d n1, vmb vvi px31 vvg po31 n1,
(27) verse (DIV2)
315
Page 125
2912
whether it be sufficient to his saluation. And for this ende he must make inquirie in himselfe for these two things; whither it be sufficient to his salvation. And for this end he must make inquiry in himself for these two things;
cs pn31 vbi j p-acp po31 n1. cc p-acp d n1 pns31 vmb vvi n1 p-acp px31 p-acp d crd n2;
(27) verse (DIV2)
315
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2913
first, whether he see his owne naturall blindnes, and whether he be mooued thereby to labour for the knowledge of God and of his will; First, whither he see his own natural blindness, and whither he be moved thereby to labour for the knowledge of God and of his will;
ord, cs pns31 vvb po31 d j n1, cc cs pns31 vbb vvn av pc-acp vvi p-acp dt n1 pp-f np1 cc pp-f po31 n1;
(27) verse (DIV2)
315
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2915
Secondly, whether his knowledge be ioyned with conuersion of heart from sinne vnto God, and with reformation of life from euill to good. Secondly, whither his knowledge be joined with conversion of heart from sin unto God, and with Reformation of life from evil to good.
ord, cs po31 n1 vbi vvn p-acp n1 pp-f n1 p-acp n1 p-acp np1, cc p-acp n1 pp-f n1 p-acp j-jn p-acp j.
(27) verse (DIV2)
315
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2916
This change of heart and life goeth with all sauing knowledge.
This change of heart and life Goes with all Saving knowledge.
d n1 pp-f n1 cc n1 vvz p-acp d vvg n1.
(27) verse (DIV2)
315
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2917
Now if these be wanting (as vndoubtedly they are in all vaine persons) then is their knowledge so farre from beeing sauing knowledge, profitable to saluation, that it rather turneth to their deeper condemnation.
Now if these be wanting (as undoubtedly they Are in all vain Persons) then is their knowledge so Far from being Saving knowledge, profitable to salvation, that it rather turns to their Deeper condemnation.
av cs d vbb vvg (c-acp av-j pns32 vbr p-acp d j n2) av vbz po32 n1 av av-j p-acp vbg vvg n1, j p-acp n1, cst pn31 av-c vvz p-acp po32 avc-jn n1.
(27) verse (DIV2)
315
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2918
The second Imagination in man, occasioning him to sinne, is the perswasion of his strong faith.
The second Imagination in man, occasioning him to sin, is the persuasion of his strong faith.
dt ord n1 p-acp n1, vvg pno31 p-acp n1, vbz dt n1 pp-f po31 j n1.
(27) verse (DIV2)
316
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2919
The more ignorant sort that want both faith and repentance, will thus bragge of their strong faith;
The more ignorant sort that want both faith and Repentance, will thus brag of their strong faith;
dt av-dc j n1 cst vvb d n1 cc n1, vmb av vvi pp-f po32 j n1;
(27) verse (DIV2)
316
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2920
that no euill companie can hurt them, and hereupon they take occasion to liue as they list.
that no evil company can hurt them, and hereupon they take occasion to live as they list.
cst dx j-jn n1 vmb vvi pno32, cc av pns32 vvb n1 pc-acp vvi c-acp pns32 vvb.
(27) verse (DIV2)
316
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2921
But that this is a vaine presumption may hereby appeare;
But that this is a vain presumption may hereby appear;
p-acp cst d vbz dt j n1 vmb av vvi;
(27) verse (DIV2)
316
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2922
because true faith purifieth the heart, and strengtheneth a man in life to auoid sinne, yea, it ministreth sweete comfort towards the time of death.
Because true faith Purifieth the heart, and strengtheneth a man in life to avoid sin, yea, it Ministereth sweet Comfort towards the time of death.
c-acp j n1 vvz dt n1, cc vvz dt n1 p-acp n1 pc-acp vvi n1, uh, pn31 vvz j n1 p-acp dt n1 pp-f n1.
(27) verse (DIV2)
316
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2923
But vsually these men that bragge and boast so much of their faith, are corrupt in heart, sinnefull in life, and fearefull in their death;
But usually these men that brag and boast so much of their faith, Are corrupt in heart, sinful in life, and fearful in their death;
cc-acp av-j d n2 cst vvi cc vvi av d pp-f po32 n1, vbr j p-acp n1, j p-acp n1, cc j p-acp po32 n1;
(27) verse (DIV2)
316
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2924
many times despairing of Gods mercie, as lamentable experience oft times teacheth. The way to cut off this occasion of offence is this;
many times despairing of God's mercy, as lamentable experience oft times Teaches. The Way to Cut off this occasion of offence is this;
d n2 vvg pp-f npg1 n1, c-acp j n1 av n2 vvz. dt n1 pc-acp vvi a-acp d n1 pp-f n1 vbz d;
(27) verse (DIV2)
316
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2925
to make triall in our selues whether our faith be true and sound or not. This will appeare two waies: to make trial in our selves whither our faith be true and found or not. This will appear two ways:
pc-acp vvi n1 p-acp po12 n2 cs po12 n1 vbi j cc j cc xx. d vmb vvi crd n2:
(27) verse (DIV2)
317
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2926
First, by the beginnings and degrees of the workes of the spirit, which goe before a true and liuely faith, which be three;
First, by the beginnings and Degrees of the works of the Spirit, which go before a true and lively faith, which be three;
ord, p-acp dt n2 cc n2 pp-f dt n2 pp-f dt n1, r-crq vvb p-acp dt j cc j n1, r-crq vbb crd;
(27) verse (DIV2)
317
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2927
first, a true sight of our sinnes, with an apprehension of the wrath of God due for the same;
First, a true sighed of our Sins, with an apprehension of the wrath of God due for the same;
ord, dt j n1 pp-f po12 n2, p-acp dt n1 pp-f dt n1 pp-f np1 j-jn p-acp dt d;
(27) verse (DIV2)
317
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2928
secondly, a true sorrow and griefe of heart for offending God by these our sinnes;
secondly, a true sorrow and grief of heart for offending God by these our Sins;
ord, dt j n1 cc n1 pp-f n1 p-acp vvg np1 p-acp d po12 n2;
(27) verse (DIV2)
317
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2929
and lastly, an hungering and thirsting after the mercie and grace of God in Christ, aboue all worldly things:
and lastly, an hungering and thirsting After the mercy and grace of God in christ, above all worldly things:
cc ord, dt j-vvg cc vvg p-acp dt n1 cc n1 pp-f np1 p-acp np1, p-acp d j n2:
(27) verse (DIV2)
317
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2930
where these things are, there is grace;
where these things Are, there is grace;
c-crq d n2 vbr, pc-acp vbz n1;
(27) verse (DIV2)
317
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2931
but where these are wanting, there is no true faith, but a vaine presumption, Secondly, faith will appeare by the worke of loue:
but where these Are wanting, there is no true faith, but a vain presumption, Secondly, faith will appear by the work of love:
cc-acp c-crq d vbr vvg, pc-acp vbz dx j n1, cc-acp dt j n1, ord, n1 vmb vvi p-acp dt n1 pp-f n1:
(27) verse (DIV2)
317
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2932
for in loue will faith bring forth all the duties of the morall law, both to God and man:
for in love will faith bring forth all the duties of the moral law, both to God and man:
c-acp p-acp n1 vmb n1 vvi av d dt n2 pp-f dt j n1, av-d p-acp np1 cc n1:
(27) verse (DIV2)
317
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2933
for faith worketh by loue, and loue is the fulfilling of the law, Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith, shall soone find,
for faith works by love, and love is the fulfilling of the law, Rom. 13. 10. Now all such Persons as stand so much upon the strength of their faith, shall soon find,
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(27) verse (DIV2)
317
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2934
if they examine themselues by these two Rules, that they haue nothing in them but a vaine presumption, which will turne to their deeper condemnation,
if they examine themselves by these two Rules, that they have nothing in them but a vain presumption, which will turn to their Deeper condemnation,
cs pns32 vvb px32 p-acp d crd n2, cst pns32 vhb pix p-acp pno32 p-acp dt j n1, r-crq vmb vvi p-acp po32 avc-jn n1,
(27) verse (DIV2)
317
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2935
vnlesse they repent ▪ and get true faith.
unless they Repent ▪ and get true faith.
cs pns32 vvi ▪ cc vvi j n1.
(27) verse (DIV2)
317
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2937
perswading himselfe that though God will come in iudgement against sinne, yet it is farre off.
persuading himself that though God will come in judgement against sin, yet it is Far off.
vvg px31 d c-acp np1 vmb vvi p-acp n1 p-acp n1, av pn31 vbz av-j a-acp.
(27) verse (DIV2)
318
Page 126
2938
This was the wicked thought of the Iewes, who said;
This was the wicked Thought of the Iewes, who said;
d vbds dt j n1 pp-f dt np2, r-crq vvd;
(27) verse (DIV2)
318
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2939
the visions shewed to the Prophets, were of times a farre off, and for many daies to come. the visions showed to the prophets, were of times a Far off, and for many days to come.
dt n2 vvd p-acp dt n2, vbdr pp-f n2 dt av-j a-acp, cc p-acp d n2 pc-acp vvi.
(27) verse (DIV2)
318
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2940
This conceit is naturally bred in euery man, and is the occasion of many foule sinnes:
This conceit is naturally bred in every man, and is the occasion of many foul Sins:
d n1 vbz av-j vvn p-acp d n1, cc vbz dt n1 pp-f d j n2:
(27) verse (DIV2)
318
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2941
Math. 24. 48. The euill seruant said in his heart, my master doth deferre his comming,
Math. 24. 48. The evil servant said in his heart, my master does defer his coming,
np1 crd crd dt j-jn n1 vvd p-acp po31 n1, po11 n1 vdz vvi po31 n-vvg,
(27) verse (DIV2)
318
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2942
and thereupon he takes occasion to smi•e his fellowes, and to liue lewdly. Isa. 28. 15. The wicked say, they haue made a couenant with hell and death,
and thereupon he Takes occasion to smi•e his Fellows, and to live lewdly. Isaiah 28. 15. The wicked say, they have made a Covenant with hell and death,
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(27) verse (DIV2)
318
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2943
and though a scourge runne ouer, and passe through, yet it shall not come at them. and though a scourge run over, and pass through, yet it shall not come At them.
cc cs dt n1 vvn a-acp, cc vvi p-acp, av pn31 vmb xx vvi p-acp pno32.
(27) verse (DIV2)
318
Page 126
2944
And the vngodly that walke after their owne lusts, say, Where is the promise of his comming? And is not this wicked thought rife among vs? for God hath now a long time called vs to repentance by the preaching of the Gospel,
And the ungodly that walk After their own Lustiest, say, Where is the promise of his coming? And is not this wicked Thought rife among us? for God hath now a long time called us to Repentance by the preaching of the Gospel,
cc dt j cst vvb p-acp po32 d n2, vvb, c-crq vbz dt n1 pp-f po31 n-vvg? cc vbz xx d j n1 av-j p-acp pno12? p-acp np1 vhz av dt j n1 vvd pno12 p-acp n1 p-acp dt vvg pp-f dt n1,
(27) verse (DIV2)
318
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2945
and because it takes no place in our hearts, he sends vpon vs his heauie iudgements,
and Because it Takes no place in our hearts, he sends upon us his heavy Judgments,
cc c-acp pn31 vvz dx n1 p-acp po12 n2, pns31 vvz p-acp pno12 po31 j n2,
(27) verse (DIV2)
318
Page 126
2946
as plague, famine, rumours of warres; but yet all this haue not caused vs to meete the Lord:
as plague, famine, rumours of wars; but yet all this have not caused us to meet the Lord:
c-acp n1, n1, n2 pp-f n2; cc-acp av d d vhb xx vvn pno12 pc-acp vvi dt n1:
(27) verse (DIV2)
318
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2947
generally that complaint of the Prophet may be applied vnto vs, No man saith, what haue I done? now the cause hereof, is this wicked conceit, whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world, who would not beleeue Noah,
generally that complaint of the Prophet may be applied unto us, No man Says, what have I done? now the cause hereof, is this wicked conceit, whereby we think the evil shall not come not hasten for us In this regard we Are like the men of the old world, who would not believe Noah,
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(27) verse (DIV2)
318
Page 126
2948
though he preached vnto them both by word and deede; and so they knew nothing till the flood came and tooke them all away:
though he preached unto them both by word and deed; and so they knew nothing till the flood Come and took them all away:
cs pns31 vvd p-acp pno32 d p-acp n1 cc n1; cc av pns32 vvd pix p-acp dt n1 vvd cc vvd pno32 d av:
(27) verse (DIV2)
318
Page 126
2949
so fearefull is it, to put away from vs the threatnings of Gods iudgements.
so fearful is it, to put away from us the threatenings of God's Judgments.
av j vbz pn31, pc-acp vvi av p-acp pno12 dt n2-vvg pp-f ng1 n2.
(27) verse (DIV2)
318
Page 126
2950
And yet this sinne takes place not onely in the ignorant, but many times in the hearts of Gods children.
And yet this sin Takes place not only in the ignorant, but many times in the hearts of God's children.
cc av d n1 vvz n1 xx av-j p-acp dt j, cc-acp d n2 p-acp dt n2 pp-f npg1 n2.
(27) verse (DIV2)
318
Page 126
2951
The way to remooue this wicked conceit is, to esteeme of euery present day, as the day of our death,
The Way to remove this wicked conceit is, to esteem of every present day, as the day of our death,
dt n1 pc-acp vvi d j n1 vbz, pc-acp vvi pp-f d j n1, c-acp dt n1 pp-f po12 n1,
(27) verse (DIV2)
319
Page 126
2952
or of the last iudgement, and so accordingly, to prepare our selues to die, and to meete God in iudgement euery day. or of the last judgement, and so accordingly, to prepare our selves to die, and to meet God in judgement every day.
cc pp-f dt ord n1, cc av av-vvg, p-acp vvi po12 n2 pc-acp vvi, cc pc-acp vvi np1 p-acp n1 d n1.
(27) verse (DIV2)
319
Page 126
2953
This thing Moses aimed at, when he praied God to teach him and his people s• 〈 ◊ 〉 number their daies, that they might applie their hearts vnto wisdome ▪ for this perswasion of long life, mooues many to giue themselues to the sinnes and vanities of this world excessiuely:
This thing Moses aimed At, when he prayed God to teach him and his people s• 〈 ◊ 〉 number their days, that they might apply their hearts unto Wisdom ▪ for this persuasion of long life, moves many to give themselves to the Sins and vanities of this world excessively:
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(27) verse (DIV2)
319
Page 126
2954
we must therefore shake off this vaine perswasion, and euery day prepare our selues for death,
we must Therefore shake off this vain persuasion, and every day prepare our selves for death,
po12 vmb av vvi a-acp d j n1, cc d n1 vvb po12 n2 p-acp n1,
(27) verse (DIV2)
319
Page 127
3198
and therefore also can iudge what companie of men is a true Church, and what is not:
and Therefore also can judge what company of men is a true Church, and what is not:
cc av av vmb vvi r-crq n1 pp-f n2 vbz dt j n1, cc r-crq vbz xx:
(27) verse (DIV2)
341
Page 137
2955
and for the day of iudgement; so shall we number our daies aright, and applie our hearts vnto wisdome:
and for the day of judgement; so shall we number our days aright, and apply our hearts unto Wisdom:
cc p-acp dt n1 pp-f n1; av vmb pns12 vvi po12 n2 av, cc vvi po12 n2 p-acp n1:
(27) verse (DIV2)
319
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2956
for this is true wisdome in man, rightly to consider his latter ende.
for this is true Wisdom in man, rightly to Consider his latter end.
c-acp d vbz j n1 p-acp n1, av-jn pc-acp vvi po31 d n1.
(27) verse (DIV2)
319
Page 127
2957
And the more neerer doth this dutie concerne vs, because of the continued intercourse of Gods iudgements vpon vs, in famine, plague,
And the more nearer does this duty concern us, Because of the continued intercourse of God's Judgments upon us, in famine, plague,
cc dt av-dc jc vdz d n1 vvb pno12, c-acp pp-f dt j-vvn n1 pp-f npg1 n2 p-acp pno12, p-acp n1, n1,
(27) verse (DIV2)
319
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2958
and pestilence, &c. which plainly argues, that more heauie iudgements are to ensue, vnles we preuent the same by speedie and true repentance.
and pestilence, etc. which plainly argues, that more heavy Judgments Are to ensue, unless we prevent the same by speedy and true Repentance.
cc n1, av r-crq av-j vvz, cst dc j n2 vbr pc-acp vvi, cs pns12 vvb dt d p-acp j cc j n1.
(27) verse (DIV2)
319
Page 127
2959
Hauing thus shewed, what be the occasions giuen whereby men are drawne to sinne, I come to occasions taken. An occasion of sinne, or,
Having thus showed, what be the occasions given whereby men Are drawn to sin, I come to occasions taken. an occasion of sin, or,
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(27) verse (DIV2)
320
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2960
an offence taken is, when a man of a good thing frames that vnto himselfe which causeth him to sinne against God;
an offence taken is, when a man of a good thing frames that unto himself which Causes him to sin against God;
dt n1 vvn vbz, c-crq dt n1 pp-f dt j n1 vvz d p-acp px31 r-crq vvz pno31 p-acp n1 p-acp np1;
(27) verse (DIV2)
320
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2961
and so as much as in him lieth, to cast away his owne soule. These occasions taken, arise especially from foure heads. First, from the Scripture: and so as much as in him lies, to cast away his own soul. These occasions taken, arise especially from foure Heads. First, from the Scripture:
cc av c-acp d c-acp p-acp pno31 vvz, pc-acp vvi av po31 d n1. d n2 vvn, vvb av-j p-acp crd n2. ord, p-acp dt n1:
(27) verse (DIV2)
320
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2962
secondly, from the doctrine of the Church drawne out of Scripture: thirdly, from the state of the Church:
secondly, from the Doctrine of the Church drawn out of Scripture: Thirdly, from the state of the Church:
ord, p-acp dt n1 pp-f dt n1 vvn av pp-f n1: ord, p-acp dt n1 pp-f dt n1:
(27) verse (DIV2)
320
Page 127
2963
and fourthly, from the state of the wicked. For the first: though the word of God be most perfect euery way, both for matter and style,
and fourthly, from the state of the wicked. For the First: though the word of God be most perfect every Way, both for matter and style,
cc j, p-acp dt n1 pp-f dt j. p-acp dt ord: c-acp dt n1 pp-f np1 vbb av-ds j d n1, av-d p-acp n1 cc n1,
(27) verse (DIV2)
320
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2964
yet hence doe many take offence, and that two waies principally; partly from the plainnesse and simplicitie of the Scripture, and partly from the contents thereof.
yet hence do many take offence, and that two ways principally; partly from the plainness and simplicity of the Scripture, and partly from the contents thereof.
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(27) verse (DIV2)
320
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2965
For the first, it is most true, that the Scripture style and phrase in many things, is plaine and familiar euen to the capacitie of the simple;
For the First, it is most true, that the Scripture style and phrase in many things, is plain and familiar even to the capacity of the simple;
p-acp dt ord, pn31 vbz av-ds j, cst dt n1 n1 cc n1 p-acp d n2, vbz j cc j-jn av p-acp dt n1 pp-f dt j;
(27) verse (DIV2)
320
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2966
yet this is no disgrace to Scripture, but rather an honour, which more setteth out the Maiestie of Gods word.
yet this is no disgrace to Scripture, but rather an honour, which more sets out the Majesty of God's word.
av d vbz dx n1 p-acp n1, cc-acp av-c dt n1, r-crq av-dc vvz av dt n1 pp-f npg1 n1.
(27) verse (DIV2)
320
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2967
And yet hereby many take occasion to contemne it, esteeming the studie of Scripture too base and shallow,
And yet hereby many take occasion to contemn it, esteeming the study of Scripture too base and shallow,
cc av av d vvb n1 pc-acp vvi pn31, vvg dt n1 pp-f n1 av j cc j,
(27) verse (DIV2)
320
Page 127
2968
and the knowledge thereof, too plaine and familiar for their fine wits;
and the knowledge thereof, too plain and familiar for their fine wits;
cc dt n1 av, av j cc j-jn p-acp po32 j n2;
(27) verse (DIV2)
320
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2969
whereupon some giue themselues to other studies and courses, which might glorifie God in this calling.
whereupon Some give themselves to other studies and courses, which might Glorify God in this calling.
c-crq d vvb px32 p-acp j-jn n2 cc n2, r-crq vmd vvi np1 p-acp d n-vvg.
(27) verse (DIV2)
320
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2970
Others also, though they addict themselues vnto Diuinitie, yet they more imploy themselues in the writings of men,
Others also, though they addict themselves unto Divinity, yet they more employ themselves in the writings of men,
ng2-jn av, cs pns32 vvi px32 p-acp n1, av pns32 n1 vvi px32 p-acp dt n2 pp-f n2,
(27) verse (DIV2)
320
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2971
for their priuate studies, then in the word of God;
for their private studies, then in the word of God;
p-acp po32 j n2, av p-acp dt n1 pp-f np1;
(27) verse (DIV2)
320
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2972
and in their publique Ministerie, they more affect the ostentation of humane wit, eloquence, and learning, in multiplicitie of reading,
and in their public Ministry, they more affect the ostentation of humane wit, eloquence, and learning, in Multiplicity of reading,
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(27) verse (DIV2)
320
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2973
and set words and phrases, in diuers languages, then that plaine euidence of the spirit, which the Apostle Paul so much commends.
and Set words and phrases, in diverse languages, then that plain evidence of the Spirit, which the Apostle Paul so much commends.
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(27) verse (DIV2)
320
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2974
This also is a great fault in many hearers, that they are more delighted with the vaine conceits of men in preaching,
This also is a great fault in many hearers, that they Are more delighted with the vain conceits of men in preaching,
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(27) verse (DIV2)
320
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2975
then with the pure and plaine word of God, counting basely of that Sermon, wherein the Prophets and the Apostles are onely quoted,
then with the pure and plain word of God, counting basely of that Sermon, wherein the prophets and the Apostles Are only quoted,
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(27) verse (DIV2)
320
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2976
but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers, Schoolemen, Poets, and such like. To cut off this offence:
but highly advancing that Sermon for deep learning which is stuffed out with Father's, Schoolmen, Poets, and such like. To Cut off this offence:
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(27) verse (DIV2)
320
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2977
First, the will of God must be considered, for the penning and preaching of his word, in plaine and simple manner!
First, the will of God must be considered, for the penning and preaching of his word, in plain and simple manner!
ord, dt n1 pp-f np1 vmb vbi vvn, c-acp dt n-vvg cc vvg pp-f po31 n1, p-acp j cc j n1!
(27) verse (DIV2)
321
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2978
for herein is that true, that God hath chosen such things, as to the world are foolish, weake, vile,
for herein is that true, that God hath chosen such things, as to the world Are foolish, weak, vile,
p-acp av vbz d j, cst np1 vhz vvn d n2, c-acp p-acp dt n1 vbr j, j, j,
(27) verse (DIV2)
321
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2979
and despised, to confound and bring to nought the wise, and mightie things of the world: and despised, to confound and bring to nought the wise, and mighty things of the world:
cc vvn, pc-acp vvi cc vvi p-acp pi dt j, cc j n2 pp-f dt n1:
(27) verse (DIV2)
321
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2980
and hereby also it is made euident, that the faith of Gods elect, doth not consist in the wisdome of men,
and hereby also it is made evident, that the faith of God's elect, does not consist in the Wisdom of men,
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(27) verse (DIV2)
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but in the power of God: but in the power of God:
cc-acp p-acp dt n1 pp-f np1:
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againe, the preaching of the Gospel, with the wisedome of words, makes the crosse of Christ of none effect:
again, the preaching of the Gospel, with the Wisdom of words, makes the cross of christ of none Effect:
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let no man therefore deceiue himselfe, for the foolishnes of God is wiser then men, and the weaknes of God stronger then men.
let no man Therefore deceive himself, for the foolishness of God is Wiser then men, and the weakness of God Stronger then men.
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Againe, he that doth exercise himselfe in the word of God either priuately or publiquely, must labour thereby to see his owne sinnes,
Again, he that does exercise himself in the word of God either privately or publicly, must labour thereby to see his own Sins,
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and Gods heauie iudgement due vnto him for them;
and God's heavy judgement due unto him for them;
cc n2 j n1 j-jn p-acp pno31 p-acp pno32;
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and so will he beginne to reuerence Gods word, as the onely meanes of true comfort.
and so will he begin to Reverence God's word, as the only means of true Comfort.
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The woman of Samaria, at the first beganne to cauill with Christ, when shee heard him talke of the water of life: but so soone as he discouered her sinne to her conscience, telling her shee had had fiue husbands,
The woman of Samaria, At the First began to cavil with christ, when she herd him talk of the water of life: but so soon as he discovered her sin to her conscience, telling her she had had fiue Husbands,
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and he whome shee now had, was not her husband; and he whom she now had, was not her husband;
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then shee left off to cauill, and honoured him by beleeuing his word, and causing others to come and to beleeue in him.
then she left off to cavil, and honoured him by believing his word, and causing Others to come and to believe in him.
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The Iewes made light of the giuing of the holy Ghost vnto the Apostles at the first;
The Iewes made Light of the giving of the holy Ghost unto the Apostles At the First;
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but when Peter had pricked their hearts, they sought vnto the word, and receiued it with gladnes:
but when Peter had pricked their hearts, they sought unto the word, and received it with gladness:
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so the Iayler, though ouer night he dealt vnkindly with the Apostles putting their feete in the stockes in the dungeon;
so the Jailer, though over night he dealt unkindly with the Apostles putting their feet in the stocks in the dungeon;
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yet beeing stricken with a feare, by the opening of the prison doores, he then fell downe before them trembling,
yet being stricken with a Fear, by the opening of the prison doors, he then fell down before them trembling,
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and asked what he might doe to be saued. and asked what he might do to be saved.
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Secondly, others take occasion of offence from the contents of the Bible; as when they read of the Miracles wrought by the Prophets, by Christ and his Apostles;
Secondly, Others take occasion of offence from the contents of the bible; as when they read of the Miracles wrought by the prophets, by christ and his Apostles;
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they say, the like may be done by Magicke, and so blasphemously doe father vpon the Scripture that most wicked practise of sorcerie;
they say, the like may be done by Magic, and so blasphemously do father upon the Scripture that most wicked practice of sorcery;
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like to the malicious Iewes, who said of Christ, that he cast out deuills by the power of Beelzebub, Luk. 11. 15. Others denie the Historie of Moses to be true, by reason of Noahs Arke, which (they say) as it is described for quantitie could not containe a couple of euery kind of creatures, with prouision and fodder for them, for a whole years space:
like to the malicious Iewes, who said of christ, that he cast out Devils by the power of Beelzebub, Luk. 11. 15. Others deny the History of Moses to be true, by reason of Noahs Ark, which (they say) as it is described for quantity could not contain a couple of every kind of creatures, with provision and fodder for them, for a Whole Years Molle:
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of this opinion was Appelles an auncient heretike in the primitiue Church:
of this opinion was Appelles an ancient heretic in the primitive Church:
pp-f d n1 vbds fw-la dt j-jn n1 p-acp dt j n1:
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and many vpon these occasions haue become Atheists, denying the truth of Gods word to their damnation. To these I answer;
and many upon these occasions have become Atheists, denying the truth of God's word to their damnation. To these I answer;
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first, for the Miracles, that no creature, men, or Angels, is able to doe such works,
First, for the Miracles, that no creature, men, or Angels, is able to do such works,
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as are recorded in Scripture, to be done by the power of God: Ioh. 9. Christ opened the eyes of one that was borne blind.
as Are recorded in Scripture, to be done by the power of God: John 9. christ opened the eyes of one that was born blind.
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The deuill by his skill, and man by Arte can doe much in curing blindnes, caused by wounds and diseases,
The Devil by his skill, and man by Art can do much in curing blindness, caused by wounds and diseases,
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but no power of nature, nor of magick, no not all the power of all Angels, is sufficient to procure sight to one that was borne blind;
but no power of nature, nor of magic, no not all the power of all Angels, is sufficient to procure sighed to one that was born blind;
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that must be done by a power creating, which is in no creature.
that must be done by a power creating, which is in no creature.
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Againe, as Histories record, the deuill is able to enter into a dead bodie, and cause it to mooue, and can speake in it;
Again, as Histories record, the Devil is able to enter into a dead body, and cause it to move, and can speak in it;
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but to raise vp one to life that had beene dead foure daies, as Christ did Lazarus, is a worke that all the deuills in hell,
but to raise up one to life that had been dead foure days, as christ did Lazarus, is a work that all the Devils in hell,
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nay all the Angels in heauen, are not able to doe.
nay all the Angels in heaven, Are not able to do.
uh-x d dt n2 p-acp n1, vbr xx j pc-acp vdi.
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And for Appelles the heretike, who tooke occasion from Noahs Arke to condemne the bookes of Moses:
And for Appelles the heretic, who took occasion from Noahs Ark to condemn the books of Moses:
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the answer made to him in the Primitiue Church may serue the turne;
the answer made to him in the Primitive Church may serve the turn;
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to wit, that it was in quantitie sufficient to containe couples of all kindes of creatures,
to wit, that it was in quantity sufficient to contain couples of all Kinds of creatures,
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and prouision for them for a whole yeares space: for to omit the height and breadth of it;
and provision for them for a Whole Years Molle: for to omit the height and breadth of it;
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it was three hundred cubits long, and euery cubit (according to the auncient measure) contained nine foote, which in all came to the length of halfe a mile and more.
it was three hundred cubits long, and every cubit (according to the ancient measure) contained nine foot, which in all Come to the length of half a mile and more.
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Againe, others say, that though euery cubit had beene but one foote and an halfe long (as our cubits are) yet hauing three lofts, it was of sufficient bignesse to containe all kinds of creatures by couples,
Again, Others say, that though every cubit had been but one foot and an half long (as our cubits Are) yet having three lofts, it was of sufficient bigness to contain all Kinds of creatures by couples,
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and prouision for them for a yeares space.
and provision for them for a Years Molle.
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But yet put the case that we could not tell, how an Arke should be made great enough, to containe couples of all kinds of creatures, and prouision for them;
But yet put the case that we could not tell, how an Ark should be made great enough, to contain couples of all Kinds of creatures, and provision for them;
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should we thereupon take occasion to condemne the bookes of God that record the same, and the thing it selfe? God forbidde:
should we thereupon take occasion to condemn the books of God that record the same, and the thing it self? God forbid:
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nay rather, we must hereby learne to acknowledge and confesse our owne blindnesse, and the shallow reach of our vnderstanding,
nay rather, we must hereby Learn to acknowledge and confess our own blindness, and the shallow reach of our understanding,
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and so admire the wonderfull worke of God.
and so admire the wonderful work of God.
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3019
The way to cut off this occasion of offence, taken from the Scripture, is, first to obserue, that (howsoeuer nothing is more repugnant to our nature then the word of God) yet the same word of God hath more preuailed with many mens hearts, to winne the same vnto it,
The Way to Cut off this occasion of offence, taken from the Scripture, is, First to observe, that (howsoever nothing is more repugnant to our nature then the word of God) yet the same word of God hath more prevailed with many men's hearts, to win the same unto it,
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then any thing in the world besides could euer doe. Humane writings are farre more plausible to naturall men, then the holy Scriptures of God:then any thing in the world beside could ever do. Humane writings Are Far more plausible to natural men, then the holy Scriptures of God:
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for the wisdome of God in Scripture is esteemed foolishnesse to mans naturall reason;
for the Wisdom of God in Scripture is esteemed foolishness to men natural reason;
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and yet who did euer cleaue so fast to the writings of men, as Gods children haue done to the word of God,
and yet who did ever cleave so fast to the writings of men, as God's children have done to the word of God,
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3023
for the testimonie whereof they haue beene and are content, to liue and die? This thing argueth plainely, that there is in Scripture a diuine power,
for the testimony whereof they have been and Are content, to live and die? This thing argue plainly, that there is in Scripture a divine power,
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for if it had beene from man, and against his nature as it is, man would haue contemned it.
for if it had been from man, and against his nature as it is, man would have contemned it.
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Secondly, this must be considered, that the penmen of holy Scriptures, both the Prophets and Apostles, haue recorded their owne faults in penning of it, which plainely argueth that they were penned by holy men of God, according to the direction of the holy Ghost,
Secondly, this must be considered, that the penmen of holy Scriptures, both the prophets and Apostles, have recorded their own Faults in penning of it, which plainly argue that they were penned by holy men of God, according to the direction of the holy Ghost,
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and are not the inuentions of politique heads to keepe men in awe:
and Are not the Inventions of politic Heads to keep men in awe:
cc vbr xx dt n2 pp-f j n2 pc-acp vvi n2 p-acp n1:
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for then the Authors and penmen thereof, would rather haue concealed their owne faults, then haue published the same in their owne workes to their discredit.
for then the Authors and penmen thereof, would rather have concealed their own Faults, then have published the same in their own works to their discredit.
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Lastly, consider the subiect and matter of the whole Bible: to wit, Iesus Christ, who therein hath professed himselfe to be the Sonne of God:
Lastly, Consider the Subject and matter of the Whole bible: to wit, Iesus christ, who therein hath professed himself to be the Son of God:
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3029
now if Christ had not beene very God, and yet should haue taken that honour vnto him,
now if christ had not been very God, and yet should have taken that honour unto him,
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then the like iudgements would haue befallen him that befell others for the like offence: for none euer tooke that honour vnto them, who were not grieuously punished.
then the like Judgments would have befallen him that befell Others for the like offence: for none ever took that honour unto them, who were not grievously punished.
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3031
As was Adam in Paradise, for seeking to be like vnto God:
As was Adam in Paradise, for seeking to be like unto God:
a-acp vbds np1 p-acp n1, p-acp vvg pc-acp vbi j p-acp np1:
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3032
and Herod, for receiuing and applying to himselfe, the blasphemous praise of the people, crying, The voice of God, and not of man:
and Herod, for receiving and applying to himself, the blasphemous praise of the people, crying, The voice of God, and not of man:
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3033
but howsoeuer most fearefull iudgements befell Gods enemies, that thus sought to robbe him of his honour;
but howsoever most fearful Judgments befell God's enemies, that thus sought to rob him of his honour;
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3034
yet Christs ende was glorious and blessed: which may mooue vs to thinke highly of Scripture, as of the word of God.
yet Christ end was glorious and blessed: which may move us to think highly of Scripture, as of the word of God.
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3035
The Second head from whence offences are taken, is the doctrine of the Church, grounded on the word of God.
The Second head from whence offences Are taken, is the Doctrine of the Church, grounded on the word of God.
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3036
The offences hence taken are manifold: first, from a supposed newnesse of our doctrine: this is taken of the Papists, and especially of our owne Recusants:
The offences hence taken Are manifold: First, from a supposed newness of our Doctrine: this is taken of the Papists, and especially of our own Recusants:
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3037
for they say our doctrine is but of fourescore yeares continuance, since the daies of Martin Luther: auouching also that for the space of fourteene hundred yeares, we cannot bring record of any Church that held and professed the doctrine, which we now teach and hold.
for they say our Doctrine is but of fourescore Years Continuance, since the days of Martin Luther: avouching also that for the Molle of fourteene hundred Years, we cannot bring record of any Church that held and professed the Doctrine, which we now teach and hold.
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3038
Now for the auoiding of this offence, two points must be remembred: I.
Now for the avoiding of this offence, two points must be remembered: I.
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that the doctrine of our Church for the substance thereof, is the doctrine of the Prophets and Apostles, Act. 2. 42. the doctrine taught by the Apostles concerning Christ, is made the foundation of the Church,
that the Doctrine of our Church for the substance thereof, is the Doctrine of the prophets and Apostles, Act. 2. 42. the Doctrine taught by the Apostles Concerning christ, is made the Foundation of the Church,
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and looke where this doctrine is rightly helde and confessed, there it is an infallible note of a true Church.
and look where this Doctrine is rightly held and confessed, there it is an infallible note of a true Church.
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Againe, the Apostles to iustifie their doctrine, had recourse to Moses and the Prophets, as we may see in the Acts of the Apostles in sundrie places:
Again, the Apostles to justify their Doctrine, had recourse to Moses and the prophets, as we may see in the Acts of the Apostles in sundry places:
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now the doctrine touching Christ held and receiued in our Churches, is confirmed by the testimonies of the Prophets and Apostles,
now the Doctrine touching christ held and received in our Churches, is confirmed by the testimonies of the prophets and Apostles,
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and therefore for substance and doctrine is theirs.
and Therefore for substance and Doctrine is theirs.
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Secondly, we must knowe, that for the ground and foundation of Religion, our Churches agree with the Churches after Christ, which continued for the space of sixe hundred yeares:
Secondly, we must know, that for the ground and Foundation of Religion, our Churches agree with the Churches After christ, which continued for the Molle of sixe hundred Years:
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for wee doe not onely allow of the Apostles Creede, but of the foure generall Councells,
for we do not only allow of the Apostles Creed, but of the foure general Counsels,
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and of their Confessions and Creedes, and that in the same manner and sense which they did;
and of their Confessions and Creeds, and that in the same manner and sense which they did;
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so as the religion of our Church is vniustly slaundered to be new.
so as the Religion of our Church is unjustly slandered to be new.
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The second offence taken from the doctrine of our Church, is from the supposed strictnesse and rigour thereof:
The second offence taken from the Doctrine of our Church, is from the supposed strictness and rigour thereof:
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we teach indeede, that a Christian man must wholly denie himselfe, his owne will and desires,
we teach indeed, that a Christian man must wholly deny himself, his own will and Desires,
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and resigne himselfe wholly vnto Christ, to be guided by his spirit, according to the direction of his word.
and resign himself wholly unto christ, to be guided by his Spirit, according to the direction of his word.
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Now hence some would gather, that our doctrine permits not a man to laugh, or be merrie,
Now hence Some would gather, that our Doctrine permits not a man to laugh, or be merry,
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or to doe any thing for his owne delight; and hereupon they grow to contempt of Religion, counting the profession and practise thereof precisenesse;
or to do any thing for his own delight; and hereupon they grow to contempt of Religion, counting the profession and practice thereof preciseness;
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and therefore will not be bound vnto it, but liue as they list: and this is common among vs. The way to cut off this occasion of offence, is twofold: 1. we must know, that by the doctrine of our Church, it is lawfull for a man to be merrie, so it be in the Lord:
and Therefore will not be bound unto it, but live as they list: and this is Common among us The Way to Cut off this occasion of offence, is twofold: 1. we must know, that by the Doctrine of our Church, it is lawful for a man to be merry, so it be in the Lord:
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Philip. 4. 4. Reioyce in the Lord alway (saith the Apostle) againe I say reioyce: Psal. 104. 15. God causeth wine that maketh glad the heart of man,
Philip. 4. 4. Rejoice in the Lord always (Says the Apostle) again I say rejoice: Psalm 104. 15. God Causes wine that makes glad the heart of man,
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and oyle to make his face to shine, and bread to strengthen his heart. and oil to make his face to shine, and bred to strengthen his heart.
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Againe, God doth put most glorious colours, and delightsome smells into the flowers of the field, no doubt for this ende that man might take his delight therein:
Again, God does put most glorious colours, and delightsome smells into the flowers of the field, no doubt for this end that man might take his delight therein:
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yea, besides the skill of musicke, God hath giuen to many a man, a voice more sweete and pleasant then is the sound of any musicall instrument, which were to no ende,
yea, beside the skill of music, God hath given to many a man, a voice more sweet and pleasant then is the found of any musical Instrument, which were to no end,
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if a man might not therewith cheere vp his heart in a moderate delight:
if a man might not therewith cheer up his heart in a moderate delight:
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nay, laughter it selfe is the gift of nature, which was in Adam before his fall, and therefore is lawfull.
nay, laughter it self is the gift of nature, which was in Adam before his fallen, and Therefore is lawful.
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But yet I say, mans reioycing must be in the Lord, to cut off many abuses of delight:
But yet I say, men rejoicing must be in the Lord, to Cut off many Abuses of delight:
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for first, there be many that cannot be merrie, but in the practise of some sinne;
for First, there be many that cannot be merry, but in the practice of Some sin;
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if there be a thought of God or of his word, all their mirth is quasht.
if there be a Thought of God or of his word, all their mirth is quashed.
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But we must endeauour our selues so to reioyce, that God may approoue thereof.
But we must endeavour our selves so to rejoice, that God may approve thereof.
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Againe, I say, in the Lord; because sinne will soonest preuaile with a man, when he giues himselfe to delight and pleasures.
Again, I say, in the Lord; Because sin will soonest prevail with a man, when he gives himself to delight and pleasures.
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This Iob knew well, and therefore while his sonnes feasted each other, he offered sacrifices for them particularly euery day:
This Job knew well, and Therefore while his Sons feasted each other, he offered Sacrifices for them particularly every day:
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for (saith he) it may be my sonnes haue sinned and blasphemed God in their hearts. for (Says he) it may be my Sons have sinned and blasphemed God in their hearts.
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The second way to preuent the taking of this offence, is to resigne our selues wholly vnto God, that he may doe his whole will in vs and vpon vs; so Christ said to his Disciples;
The second Way to prevent the taking of this offence, is to resign our selves wholly unto God, that he may do his Whole will in us and upon us; so christ said to his Disciples;
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If any man will come after me, let him denie himselfe, take vp his crosse, and follow me: If any man will come After me, let him deny himself, take up his cross, and follow me:
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that is, wholly resigne himselfe to be guided by me:
that is, wholly resign himself to be guided by me:
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and Math. 13. 46. he that would get the pretious pearle, must sell all that he hath and buie it.
and Math. 13. 46. he that would get the precious pearl, must fell all that he hath and buy it.
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Rom. 12. 1. We are desired by the mercies of God, to giue vp our selues, both soules and bodies vnto God:
Rom. 12. 1. We Are desired by the Mercies of God, to give up our selves, both Souls and bodies unto God:
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whereby we may see, that we haue iust cause to bewaile the case and condition of all such, as count religion precisenes:
whereby we may see, that we have just cause to bewail the case and condition of all such, as count Religion preciseness:
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for they are like vnto Ananias and Saphyra, who brought part of the sale of their possession vnto the Apostles, and said it was all:
for they Are like unto Ananias and Saphyra, who brought part of the sale of their possession unto the Apostles, and said it was all:
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so these men looke to be saued by Christ, they heare his word, and receiue his Sacraments,
so these men look to be saved by christ, they hear his word, and receive his Sacraments,
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and therin make as high a profession as any can doe; namely, that they will giue themselues wholly to Christ:
and therein make as high a profession as any can do; namely, that they will give themselves wholly to christ:
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but when they are out of the assemblies, they shew themselues to haue dissembled with God:
but when they Are out of the assemblies, they show themselves to have dissembled with God:
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for they practise no such thing as they made shew of:
for they practise no such thing as they made show of:
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and therefore they may iustly feare, least that befall them in their soules, which befell Ananias and Saphyra in their bodies,
and Therefore they may justly Fear, lest that befall them in their Souls, which befell Ananias and Saphyra in their bodies,
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euen sudden death: for they are lyers vnto God himselfe. Thirdly, others take offence at the crosse, which accompanies the syncere profession of true Religion:
even sudden death: for they Are liars unto God himself. Thirdly, Others take offence At the cross, which Accompanies the sincere profession of true Religion:
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many like well of the doctrine of our religion, but yet they are loath to imbrace,
many like well of the Doctrine of our Religion, but yet they Are loath to embrace,
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and to professe the same, least they should be reproached for it in the world.
and to profess the same, lest they should be reproached for it in the world.
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The way to cut off this occasion of offence is this, we must remember that the crosse endured for the Gospel sake, especially if we profit by it, is an infallible marke of a child of God.
The Way to Cut off this occasion of offence is this, we must Remember that the cross endured for the Gospel sake, especially if we profit by it, is an infallible mark of a child of God.
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Heb. 12. 17. If ye endure chastening, God offereth himselfe vnto you, as vnto sonnes:
Hebrew 12. 17. If you endure chastening, God Offereth himself unto you, as unto Sons:
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for what sonne is it, whome the father chasteneth not? In reason we finde this to be true:for what son is it, whom the father Chasteneth not? In reason we find this to be true:
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for say that two children be fighting in the streete, and there comes a man who taketh one of them and beateth him,
for say that two children be fighting in the street, and there comes a man who Takes one of them and beats him,
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but the other he lets alone:
but the other he lets alone:
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will not all men say, that the man is father to the child whome he beateth? euen so the Lord for our nurtering, will send crosses vpon vs, when we imbrace his Gospel:
will not all men say, that the man is father to the child whom he beats? even so the Lord for our nurturing, will send Crosses upon us, when we embrace his Gospel:
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now if we shall profit by his corrections, and learne thereby to humble our selues vnder his mightie hand,
now if we shall profit by his corrections, and Learn thereby to humble our selves under his mighty hand,
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then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters:
then we begin to receive assurance of his fatherly dealing towards us his Sons and daughters:
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and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses, that they must be meanes to incourage vs therein. Iam. 1. 2, 3.
and Therefore we must be so Far from being hindered in the course of our holy profession by Reproaches and Crosses, that they must be means to encourage us therein. Iam. 1. 2, 3.
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As from the doctrine of the Church in generall, so from the parts thereof, doe many both learned and ignorant take occasion of offence;
As from the Doctrine of the Church in general, so from the parts thereof, do many both learned and ignorant take occasion of offence;
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as first, from the doctrine of Gods predestination, whereby we teach that God hath decreed the condemnation of some.
as First, from the Doctrine of God's predestination, whereby we teach that God hath decreed the condemnation of Some.
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This doctrine many doe renounce, as a doctrine of crueltie, and thereupon frame vnto themselues priuate opinions, which will not stand with the word of God.
This Doctrine many do renounce, as a Doctrine of cruelty, and thereupon frame unto themselves private opinions, which will not stand with the word of God.
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The way to auoyde this occasion of offence, is this;
The Way to avoid this occasion of offence, is this;
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First, to graunt vnto God himselfe so much in this case, as we will yeeld to mortal man in the like.
First, to grant unto God himself so much in this case, as we will yield to Mortal man in the like.
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3096
Among our selues we allow of this libertie one to another, that a man may kill a flie, or a worme;
Among our selves we allow of this liberty one to Another, that a man may kill a fly, or a worm;
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3097
and for his lawfull vse and pleasure, kill sheepe, oxen, and other creatures, and yet be a mercifull man:
and for his lawful use and pleasure, kill sheep, oxen, and other creatures, and yet be a merciful man:
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shall we not then allow vnto God, that he may glorifie his name, in the iust and deserued condemnation and destruction of his creature? This is lesse then we grant to men,
shall we not then allow unto God, that he may Glorify his name, in the just and deserved condemnation and destruction of his creature? This is less then we grant to men,
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for a worme is something vnto man; but a man is nothing in respect of God.
for a worm is something unto man; but a man is nothing in respect of God.
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Againe, among our selues, in some things we giue libertie one to another to doe as we will,
Again, among our selves, in Some things we give liberty one to Another to do as we will,
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3101
and yet thinke the action iust and lawfull;
and yet think the actium just and lawful;
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much more then ought we to giue freedom of will vnto God in all his actions, without conceit of crueltie in any one of his workes;
much more then ought we to give freedom of will unto God in all his actions, without conceit of cruelty in any one of his works;
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for all his workes are done in equitie.
for all his works Are done in equity.
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Secondly, it must be remembred, that we teach not, that God doth simply ordaine some men to hell fire:
Secondly, it must be remembered, that we teach not, that God does simply ordain Some men to hell fire:
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but touching reprobation, our doctrine is this ▪ that God hath decreed and purposed to glorifie his name, in the due and deserued condemnation of some:
but touching reprobation, our Doctrine is this ▪ that God hath decreed and purposed to Glorify his name, in the due and deserved condemnation of Some:
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for in •an• reprobation? God hath two actions: First, he decrees to passe by some men, without shewing his eternall mercie vnto them,
for in •an• reprobation? God hath two actions: First, he decrees to pass by Some men, without showing his Eternal mercy unto them,
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and onely to declare his iustice vpon them;
and only to declare his Justice upon them;
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(27) verse (DIV2)
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then after hee decrees, when they are by themselues fallen into sinne, to inflict vpon them deserued condemnation for the same.
then After he decrees, when they Are by themselves fallen into sin, to inflict upon them deserved condemnation for the same.
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The vnlearned also, from this doctrine of Predestination, take occasion of most fearefull falling; for thus they reason:
The unlearned also, from this Doctrine of Predestination, take occasion of most fearful falling; for thus they reason:
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If I be predestinate to saluation, I am sure to be saued, let me doe what I will;
If I be predestinate to salvation, I am sure to be saved, let me do what I will;
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and if I bee predestinated to condemnation, I am sure to be condemned, though I liue neuer so godly;
and if I be predestinated to condemnation, I am sure to be condemned, though I live never so godly;
cc cs pns11 vbb vvn p-acp n1, pns11 vbm j pc-acp vbi vvn, cs pns11 vvb av av j;
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and many hereby take occasion of a leud life, because good works must not iustifie them before God.
and many hereby take occasion of a lewd life, Because good works must not justify them before God.
cc d av vvb n1 pp-f dt j n1, c-acp j n2 vmb xx vvi pno32 p-acp np1.
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for Gods decree changeth not, and therefore I will liue as I list. Thus doe desperate persons imbolden themselues to sinne, and to cast away their soules.
for God's Decree changes not, and Therefore I will live as I list. Thus do desperate Persons embolden themselves to sin, and to cast away their Souls.
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The way to cut off this offence is this;
The Way to Cut off this offence is this;
dt n1 pc-acp vvi a-acp d n1 vbz d;
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they must remember, that in Gods decree, the ende, and the meanes that bring men to that ende, goe alwaies together:
they must Remember, that in God's Decree, the end, and the means that bring men to that end, go always together:
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and therefore, that such as are ordained to saluation, are ordained to the means thereof;
and Therefore, that such as Are ordained to salvation, Are ordained to the means thereof;
cc av, cst d c-acp vbr vvn p-acp n1, vbr vvn p-acp dt n2 av;
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namely to vocation, iustification, & sanctification, Rom. 8. 30. The end and the means in Gods decree must neuer be seuered:
namely to vocation, justification, & sanctification, Rom. 8. 30. The end and the means in God's Decree must never be severed:
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Now righteousnes and holines in Christ, is the means whereby God hath decreed to bring men to saluation:
Now righteousness and holiness in christ, is the means whereby God hath decreed to bring men to salvation:
av n1 cc n1 p-acp np1, vbz dt n2 c-crq np1 vhz vvn pc-acp vvi n2 p-acp n1:
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and therefore they sinne grieuously, that vpon the immutabilitie of Gods decree, take occasion to liue profanely.
and Therefore they sin grievously, that upon the immutability of God's Decree, take occasion to live profanely.
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Hezekias is ▪ sicke vnto death ▪ yet God promiseth to adde vnto his daies fifteene yeares: Hezekias is ▪ sick unto death ▪ yet God promises to add unto his days fifteene Years:
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now if Hezekias had consulted with these men, they would haue told him thus;
now if Hezekias had consulted with these men, they would have told him thus;
av cs np1 vhd vvn p-acp d n2, pns32 vmd vhi vvn pno31 av;
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be of good cheare O King, neither eate nor drinke, nor vse any thing to cure thy sore, or to preserue life:
be of good cheer Oh King, neither eat nor drink, nor use any thing to cure thy soar, or to preserve life:
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for thou shalt certenly liue fifteene yeares; God hath saide it, and it must be done:
for thou shalt Certainly live fifteene Years; God hath said it, and it must be done:
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but Hezekias taketh no such course: nay, he vseth the meanes both to cure his sore, and to preserue his life.
but Hezekias Takes no such course: nay, he uses the means both to cure his soar, and to preserve his life.
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And so did Paul, for his owne and others preseruation, keepe the mariners in the shippe, who were the meanes vpon the sea to bring them safe to land,
And so did Paul, for his own and Others preservation, keep the Mariners in the ship, who were the means upon the sea to bring them safe to land,
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though God had giuen vnto him all that sailed with him.
though God had given unto him all that sailed with him.
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The second speciall doctrine of the Church, whereat some take occasion of offence, is concerning the fall of Adam:
The second special Doctrine of the Church, whereat Some take occasion of offence, is Concerning the fallen of Adam:
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for we teach, that God in some sort decreed his fall:
for we teach, that God in Some sort decreed his fallen:
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whereupon some obiect, that we make God the author of sinne, considering his decree is vnchangeable.
whereupon Some Object, that we make God the author of sin, considering his Decree is unchangeable.
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3129
Now to preuent this offence, two Rules must be remembred: I. that Gods will may be distinguished.
Now to prevent this offence, two Rules must be remembered: I that God's will may be distinguished.
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It is either generall, or speciall. Gods generall will is that, whereby he willeth that sinne shall be, by his iust permission.
It is either general, or special. God's general will is that, whereby he wills that sin shall be, by his just permission.
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But Gods speciall will, is the approouing will of God, whereby he taking pleasure in any thing, will haue the same done and brought to passe.
But God's special will, is the approving will of God, whereby he taking pleasure in any thing, will have the same done and brought to pass.
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Now we say not, that God willed Adams fall by his approouing will, but onely by his permitting will;
Now we say not, that God willed Adams fallen by his approving will, but only by his permitting will;
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and professe this doctrine of the Prophets and Apostles:
and profess this Doctrine of the prophets and Apostles:
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because it was good in regard of God, that man should fall. II. We must remember, that Gods decree went before Adams fall, onely as an antecedent, not as a cause thereof:
Because it was good in regard of God, that man should fallen. II We must Remember, that God's Decree went before Adams fallen, only as an antecedent, not as a cause thereof:
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for the vnchaungeable decree and will of God takes not away the libertie of mans will,
for the unchangeable Decree and will of God Takes not away the liberty of men will,
c-acp dt j-u n1 cc n1 pp-f np1 vvz xx av dt n1 pp-f ng1 n1,
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or of the second causes, but onely inclineth and ordereth the same, as the first and highest cause of all.
or of the second Causes, but only Inclineth and Ordereth the same, as the First and highest cause of all.
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The Third speciall doctrine of the Church, whereat offence is taken, is this, That man of himselfe can doe no good,
The Third special Doctrine of the Church, whereat offence is taken, is this, That man of himself can do no good,
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but all goodnes and grace in man come from God. Hence our common people take occasion of loosenesse of life:but all Goodness and grace in man come from God. Hence our Common people take occasion of looseness of life:
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for tell them that they must repent and beleeue, if they will be saued; their answer is, that they doe it so well as God will giue them grace;
for tell them that they must Repent and believe, if they will be saved; their answer is, that they do it so well as God will give them grace;
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all goodnes (say they) must come from God:
all Goodness (say they) must come from God:
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yea, the wiser sort amongst vs will not sticke to lay the fault of their loose life on God, who giues them no more grace.
yea, the Wiser sort among us will not stick to lay the fault of their lose life on God, who gives them no more grace.
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But for the auoyding of this occasion of offence, we must know;
But for the avoiding of this occasion of offence, we must know;
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that when we are not able to doe our duties as we ought, and to pray, to repent and beleeue as God requireth, the fault is in our selues, and not in God:
that when we Are not able to do our duties as we ought, and to pray, to Repent and believe as God requires, the fault is in our selves, and not in God:
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for we were created righteous in Adam, and in him, had power and grace to haue done whatsoeuer God required at our hands:
for we were created righteous in Adam, and in him, had power and grace to have done whatsoever God required At our hands:
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but Adam lost this power through his owne default; and we in him lost it also:
but Adam lost this power through his own default; and we in him lost it also:
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and therefore our inabilitie commeth from our selues.
and Therefore our inability comes from our selves.
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Againe, we must consider that God giues grace indeede, yet not miraculously in Ale-houses and Tavernes,
Again, we must Consider that God gives grace indeed, yet not miraculously in Alehouses and Taverns,
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but then when men vse the meanes to come by grace, and doe that which by nature they are able;
but then when men use the means to come by grace, and do that which by nature they Are able;
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that is, come and heare the word attentiuely, endeauouring to beleeue and to obey the same:
that is, come and hear the word attentively, endeavouring to believe and to obey the same:
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for though the good vsage of the gifts of nature cannot merit any grace, yet ordinarily we may obserue, that in the vse of meanes is grace receiued:
for though the good usage of the Gifts of nature cannot merit any grace, yet ordinarily we may observe, that in the use of means is grace received:
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Act. 2. 41. At one sermon there were conuerted three thousand soules, among the rebellious Iewes:
Act. 2. 41. At one sermon there were converted three thousand Souls, among the rebellious Iewes:
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Act. 16. 14. Lidias heart was opened in hearing Paul preach: and ordinarily men are conuerted in the meanes:
Act. 16. 14. Lidias heart was opened in hearing Paul preach: and ordinarily men Are converted in the means:
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for faith commeth by hearing the Gospel preached, Rom. 10. 17. The last point of doctrine, from whence many take occasion of offence, is the doctrine of Iustification by faith alone, without workes.
for faith comes by hearing the Gospel preached, Rom. 10. 17. The last point of Doctrine, from whence many take occasion of offence, is the Doctrine of Justification by faith alone, without works.
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Hence the Papists condemne our Church as an enemie to all good workes:
Hence the Papists condemn our Church as an enemy to all good works:
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Now to cut off this offence, we must hold and know, that good works and faith are disioyned in the worke of our Iustification before God;
Now to Cut off this offence, we must hold and know, that good works and faith Are disjoined in the work of our Justification before God;
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but they are conioyned in the whole course of our liues and conuersation, both before God and man.
but they Are conjoined in the Whole course of our lives and Conversation, both before God and man.
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No worke in man but faith is required to his Iustification, though in God there be respect to his owne free mercie, and to Christs merits:
No work in man but faith is required to his Justification, though in God there be respect to his own free mercy, and to Christ merits:
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but in our liues faith and works must goe hand in hand together. Now that these may thus be well distinguished, I shew it plainely:
but in our lives faith and works must go hand in hand together. Now that these may thus be well distinguished, I show it plainly:
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In the fire is both heate and light, yet in the warming of the bodie the heate hath force onely,
In the fire is both heat and Light, yet in the warming of the body the heat hath force only,
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and not light, though to many other vses it serue necessarily;
and not Light, though to many other uses it serve necessarily;
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euen so in a child of God are required both faith and workes, but to iustifie him faith onely is required,
even so in a child of God Are required both faith and works, but to justify him faith only is required,
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though works be necessarie thorough his whole life:
though works be necessary through his Whole life:
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for they iustifie vs before men, and winne vnto vs a testimonie of our iustification before God, not onely in our owne hearts,
for they justify us before men, and win unto us a testimony of our justification before God, not only in our own hearts,
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but from the Lord, Iam. 2. 21. and therfore we must not content our selues with a faith in speculation, voide of workes;
but from the Lord, Iam. 2. 21. and Therefore we must not content our selves with a faith in speculation, void of works;
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but within the compasse of our callings, doe what good we can for Gods glorie, and the comfort of our brethren.
but within the compass of our callings, do what good we can for God's glory, and the Comfort of our brothers.
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The Third head from whence offences are taken, is the state of the Church:
The Third head from whence offences Are taken, is the state of the Church:
dt ord n1 p-acp c-crq n2 vbr vvn, vbz dt n1 pp-f dt n1:
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first, in regard of the wants that be in the Church, and namely in this our Church.
First, in regard of the Wants that be in the Church, and namely in this our Church.
ord, p-acp n1 pp-f dt n2 cst vbb p-acp dt n1, cc av p-acp d po12 n1.
(27) verse (DIV2)
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3168
Hence sundrie men take occasion to condemne our Church as no Church, our Sacraments as no sacraments, our Ministers as no Ministers,
Hence sundry men take occasion to condemn our Church as no Church, our Sacraments as no Sacraments, our Ministers as no Ministers,
av j n2 vvb n1 pc-acp vvi po12 n1 p-acp dx n1, po12 n2 c-acp dx n2, po12 n2 p-acp dx n2,
(27) verse (DIV2)
339
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3169
and our people as no Christians;
and our people as no Christians;
cc po12 n1 p-acp av-dx np1;
(27) verse (DIV2)
339
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3170
and therefore doe seperate themselues from our Church, as beeing no true members of the Church of God.
and Therefore do separate themselves from our Church, as being no true members of the Church of God.
cc av vdb vvi px32 p-acp po12 n1, c-acp vbg dx j n2 pp-f dt n1 pp-f np1.
(27) verse (DIV2)
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3171
To preuent this occasion of sinning, three Rules must be obserued:
To prevent this occasion of sinning, three Rules must be observed:
p-acp vvi d n1 pp-f vvg, crd n2 vmb vbi vvn:
(27) verse (DIV2)
339
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3172
first, that to beleeue and confesse the doctrine of saluation, taught and deliuered by the Prophets and Apostles, is an infallible and inseparable note of a true Church of God:
First, that to believe and confess the Doctrine of salvation, taught and Delivered by the prophets and Apostles, is an infallible and inseparable note of a true Church of God:
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(27) verse (DIV2)
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3173
for Gods Church is nothing els, but a companie of Gods people, called by the doctrine of the Prophets and Apostles vnto the state of saluation.
for God's Church is nothing Else, but a company of God's people, called by the Doctrine of the prophets and Apostles unto the state of salvation.
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(27) verse (DIV2)
339
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3174
This doctrine is the seede of regeneration, whereby men are begotten vnto Christ; and it is that s•ncere milke whereby they are fedde and nourished vnto eternall life.
This Doctrine is the seed of regeneration, whereby men Are begotten unto christ; and it is that s•ncere milk whereby they Are fed and nourished unto Eternal life.
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(27) verse (DIV2)
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3175
Now I say, that this our Church of England (through Gods mercie) doth maintaine, beleeue,
Now I say, that this our Church of England (through God's mercy) does maintain, believe,
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(27) verse (DIV2)
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3177
for the proofe hereof, let him that doubteth haue recourse to our English confession, and to a booke intituled, the Articles of Religion established in the Church of England;
for the proof hereof, let him that doubteth have recourse to our English Confessi, and to a book entitled, the Articles of Religion established in the Church of England;
c-acp dt n1 av, vvb pno31 cst vvz n1 n1 p-acp po12 jp n1, cc p-acp dt n1 vvn, dt n2 pp-f n1 vvn p-acp dt n1 pp-f np1;
(27) verse (DIV2)
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in which are set downe the foundations of Christian Religion, allowed and held by all Euangelicall Churches.
in which Are Set down the foundations of Christian Religion, allowed and held by all Evangelical Churches.
p-acp r-crq vbr vvn a-acp dt n2 pp-f njp n1, vvn cc vvn p-acp d np1 n2.
(27) verse (DIV2)
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3179
And further to shew that this our profession is not in hypocrisie, but in truth;
And further to show that this our profession is not in hypocrisy, but in truth;
cc av-jc pc-acp vvi cst d po12 n1 vbz xx p-acp n1, cc-acp p-acp n1;
(27) verse (DIV2)
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3180
this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood, against all foes wha•soeuer;
this our Church is ready to maintain and confirm the same Doctrine by the shedding of their blood, against all foes wha•soeuer;
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(27) verse (DIV2)
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3181
and this thing indeede hath beene the onely cause of all our disse•tions with the Church of Rome:
and this thing indeed hath been the only cause of all our disse•tions with the Church of Rome:
cc d n1 av vhz vbn dt j n1 pp-f d po12 n2 p-acp dt n1 pp-f np1:
(27) verse (DIV2)
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3182
whereupon wee see there is iust cause our Church should be reputed the true Church of God,
whereupon we see there is just cause our Church should be reputed the true Church of God,
c-crq pns12 vvb pc-acp vbz j n1 po12 n1 vmd vbi vvn dt j n1 pp-f np1,
(27) verse (DIV2)
339
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3183
and a good member of his Catholike Church.
and a good member of his Catholic Church.
cc dt j n1 pp-f po31 jp n1.
(27) verse (DIV2)
339
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3184
Secondly, obserue the practise of Christ and his Apostles towardes the Church of the Iewes, which in their time without all doubt, was exceedingly corrupt:
Secondly, observe the practice of christ and his Apostles towards the Church of the Iewes, which in their time without all doubt, was exceedingly corrupt:
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(27) verse (DIV2)
340
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3185
for the office and place of the high Priest was bought and sold, and through ambition and couetousnes became annuall;
for the office and place of the high Priest was bought and sold, and through ambition and covetousness became annual;
c-acp dt n1 cc n1 pp-f dt j n1 vbds vvn cc vvn, cc p-acp n1 cc n1 vvd j;
(27) verse (DIV2)
340
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3186
y•a, there were two high Priests together at one time: all which were against Gods ordinance.
y•a, there were two high Priests together At one time: all which were against God's Ordinance.
uh, pc-acp vbdr crd j n2 av p-acp crd n1: d r-crq vbdr p-acp npg1 n1.
(27) verse (DIV2)
340
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3187
Againe, the Scribes and Pharisies which were the Doctors of that Church, erred in some fundamentall points of doctrine, teaching Iustification by workes:
Again, the Scribes and Pharisees which were the Doctors of that Church, erred in Some fundamental points of Doctrine, teaching Justification by works:
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(27) verse (DIV2)
340
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3188
and withall they greatly corrupted the law of God, both by their doct•ine and traditions; and the Temple became a denne of theeues:
and withal they greatly corrupted the law of God, both by their doct•ine and traditions; and the Temple became a den of thieves:
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(27) verse (DIV2)
340
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3189
and yet for all this, Christ did not separa•e from that Church, neither taught his Disciples so to doe;
and yet for all this, christ did not separa•e from that Church, neither taught his Disciples so to do;
cc av p-acp d d, np1 vdd xx vvi p-acp d n1, av-dx vvd po31 n2 av pc-acp vdi;
(27) verse (DIV2)
340
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3190
but was present at their sacrifices and assemblies, and kept his Passeouer with them:
but was present At their Sacrifices and assemblies, and kept his Passover with them:
cc-acp vbds j p-acp po32 n2 cc n2, cc vvd po31 np1 p-acp pno32:
(27) verse (DIV2)
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3191
and so did his Apostles, till they saw them of obstinacie and malitiousnes refuse the grace of God, off•red vnto them in the ministerie of the Gospel.
and so did his Apostles, till they saw them of obstinacy and maliciousness refuse the grace of God, off•red unto them in the Ministry of the Gospel.
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(27) verse (DIV2)
340
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3192
Now their example must teach vs, that so long as our Church holdeth Christ, wee must esteeme it to be the Church of God,
Now their Exampl must teach us, that so long as our Church holds christ, we must esteem it to be the Church of God,
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(27) verse (DIV2)
340
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3193
and not for some wants thereof depart from it.
and not for Some Wants thereof depart from it.
cc xx p-acp d n2 av vvi p-acp pn31.
(27) verse (DIV2)
340
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3194
Thirdly, all the reformed Churches in Europe doe with one con•ent, honour our Church as a true Church of Christ;
Thirdly, all the reformed Churches in Europe do with one con•ent, honour our Church as a true Church of christ;
ord, d dt vvn n2 p-acp np1 vdb p-acp crd n1, vvb po12 n1 p-acp dt j n1 pp-f np1;
(27) verse (DIV2)
341
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3195
now their iudgement is not slightly to be regarded, but to be preferred farre before the rash opinions of priuate men:
now their judgement is not slightly to be regarded, but to be preferred Far before the rash opinions of private men:
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(27) verse (DIV2)
341
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3196
for the Church hath a gift of discerning in waightie ma•ters; shee can iudge of bookes of Scripture, which be authenticall, which not;
for the Church hath a gift of discerning in weighty ma•ters; she can judge of books of Scripture, which be authentical, which not;
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(27) verse (DIV2)
341
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3197
shee can iudge of spirits, and of doctrines;
she can judge of spirits, and of doctrines;
pns31 vmb vvi pp-f n2, cc pp-f n2;
(27) verse (DIV2)
341
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3199
and this their iudgement also must confirme vs in this truth, that this our Church is a true member of Gods Catholik church.
and this their judgement also must confirm us in this truth, that this our Church is a true member of God's Catholic Church.
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(27) verse (DIV2)
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3200
Now whereas some alleadge the wants of our Church, to make it no Church:
Now whereas Some allege the Wants of our Church, to make it no Church:
av cs d vvi dt n2 pp-f po12 n1, pc-acp vvi pn31 dx n1:
(27) verse (DIV2)
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I answer, though I will not excuse any default in it, wherein i• is wanting, to that which Gods word requireth,I answer, though I will not excuse any default in it, wherein i• is wanting, to that which God's word requires,
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(27) verse (DIV2)
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3202
but rather desire, that the righteousnes thereof may breake forth as the light, and saluation thereof as a burning lampe;
but rather desire, that the righteousness thereof may break forth as the Light, and salvation thereof as a burning lamp;
cc-acp av-c vvb, cst dt n1 av vmb vvi av p-acp dt n1, cc n1 av p-acp dt j-vvg n1;
(27) verse (DIV2)
341
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3203
yet this may be saide in behalfe of our Church, that the wants thereof are not such as doe anyway rase the foundation of religion,
yet this may be said in behalf of our Church, that the Wants thereof Are not such as do anyway raze the Foundation of Religion,
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(27) verse (DIV2)
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3204
or of Gods holy worshippe, and so can not make it to cease to be a true Church,
or of God's holy worship, and so can not make it to cease to be a true Church,
cc pp-f n2 j n1, cc av vmb xx vvi pn31 pc-acp vvi pc-acp vbi dt j n1,
(27) verse (DIV2)
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3205
and therefore none ought to separate from it for such wants:
and Therefore none ought to separate from it for such Wants:
cc av pix vmd pc-acp vvi p-acp pn31 p-acp d n2:
(27) verse (DIV2)
341
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3206
and yet this hindereth not, but that Gods seruants may in a godly manner desire the Reformation of things that be amisse:
and yet this hindereth not, but that God's Servants may in a godly manner desire the Reformation of things that be amiss:
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(27) verse (DIV2)
341
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3207
for a good Church may be bettered; and we ought to striue after perfection.
for a good Church may be bettered; and we ought to strive After perfection.
c-acp dt j n1 vmb vbi vvn; cc pns12 vmd pc-acp vvi p-acp n1.
(27) verse (DIV2)
341
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3208
The Second offence taken from he Church, is from the d•uersitie of opinions that be therein: for hence many reason thus;
The Second offence taken from he Church, is from the d•uersitie of opinions that be therein: for hence many reason thus;
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(27) verse (DIV2)
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3209
learned men be of so many opinions, that we know not what to follow;
learned men be of so many opinions, that we know not what to follow;
j n2 vbb pp-f av d n2, cst pns12 vvb xx r-crq pc-acp vvi;
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3210
and therefore we will be of no religion, till the truth be established by some generall Councell, and all agree in one.
and Therefore we will be of no Religion, till the truth be established by Some general Council, and all agree in one.
cc av pns12 vmb vbi pp-f dx n1, c-acp dt n1 vbb vvn p-acp d j n1, cc d vvb p-acp pi.
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3211
For the auoiding of this offence we must know;
For the avoiding of this offence we must know;
p-acp dt vvg pp-f d n1 pns12 vmb vvi;
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3212
that though men dis•er in sundrie opinions in the true Church of God, yet they all agree in the Articles of faith,
that though men dis•er in sundry opinions in the true Church of God, yet they all agree in the Articles of faith,
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(27) verse (DIV2)
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3213
and in the foundation of Gods worship:
and in the Foundation of God's worship:
cc p-acp dt n1 pp-f npg1 n1:
(27) verse (DIV2)
343
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3214
their difference is in matters beside the foundation, and therefore it must hinder none from receiuing and embracing true religion.
their difference is in matters beside the Foundation, and Therefore it must hinder none from receiving and embracing true Religion.
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3215
Againe, it is Gods will that there should be diuersities of opinions, yea scismes and heresies in his Church, that men might be prooued,
Again, it is God's will that there should be diversities of opinions, yea Sicms and heresies in his Church, that men might be proved,
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(27) verse (DIV2)
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3216
whether they hold the truth in synce•itie or not:
whither they hold the truth in synce•itie or not:
cs pns32 vvb dt n1 p-acp n1 cc xx:
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3217
as we may see, 2. Cor. 11. 19. Deut. 13. 1, 2. Now in this •ase Ieremias direction must be obserued, Stand in the parting of the wa•es (saith hee) and inquire for the olde and auncient way • (that is, the doctrine of the Prophets) what God willeth and commandeth by them and by his Apostles,
as we may see, 2. Cor. 11. 19. Deuteronomy 13. 1, 2. Now in this •ase Jeremiah direction must be observed, Stand in the parting of the wa•es (Says he) and inquire for the old and ancient Way • (that is, the Doctrine of the prophets) what God wills and commands by them and by his Apostles,
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(27) verse (DIV2)
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3218
and that we must follow with all good conscience. and that we must follow with all good conscience.
cc cst pns12 vmb vvi p-acp d j n1.
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3219
This Christ intended, whē he bade the Iewes to search the Scriptures, which testified of him:
This christ intended, when he bade the Iewes to search the Scriptures, which testified of him:
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3220
and this we must sanctifie by earnest praier, as Cornelius did, Act. 10. 1, 2.
and this we must sanctify by earnest prayer, as Cornelius did, Act. 10. 1, 2.
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(27) verse (DIV2)
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3221
The third occasion of offence taken from the Church, is the miseri• thereof: for the state of the Church is oftentimes in affliction,
The third occasion of offence taken from the Church, is the miseri• thereof: for the state of the Church is oftentimes in affliction,
dt ord n1 pp-f n1 vvn p-acp dt n1, vbz dt n1 av: p-acp dt n1 pp-f dt n1 vbz av p-acp n1,
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3222
because it consisteth of such as are subiect to the contempt and reproach of the world.
Because it Consisteth of such as Are Subject to the contempt and reproach of the world.
c-acp pn31 vvz pp-f d c-acp vbr j-jn p-acp dt n1 cc n1 pp-f dt n1.
(27) verse (DIV2)
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3223
Hence sundrie are discouraged from ioyning themselues truely to the Church; and although this occasion of offence be not much among vs, saue onely in reproaches; yet it may be more:
Hence sundry Are discouraged from joining themselves truly to the Church; and although this occasion of offence be not much among us, save only in Reproaches; yet it may be more:
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(27) verse (DIV2)
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3224
and therefore we must learne to preuent it, and to cut it off. The way is this;
and Therefore we must Learn to prevent it, and to Cut it off. The Way is this;
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3225
we must beleeue and remember, that out of the church there is no saluation: In this regard, Noahs Arke was a true type of the Church; we must believe and Remember, that out of the Church there is no salvation: In this regard, Noahs Ark was a true type of the Church;
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3226
for as none were saued from drowning, that were out of the Arke, in the generall deluge;
for as none were saved from drowning, that were out of the Ark, in the general deluge;
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3227
so none can be saued ordinarily from condemnation, that are out of the Church:
so none can be saved ordinarily from condemnation, that Are out of the Church:
av pix vmb vbi vvn av-jn p-acp n1, cst vbr av pp-f dt n1:
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3228
for in the Church is Gods couenant of grace, with the Sacraments, which be the s•ales thereof.
for in the Church is God's Covenant of grace, with the Sacraments, which be the s•ales thereof.
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3229
In the Church is vocation, iustification, sanctification, and the way to glorification;
In the Church is vocation, justification, sanctification, and the Way to glorification;
p-acp dt n1 vbz n1, n1, n1, cc dt n1 p-acp n1;
(27) verse (DIV2)
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3230
but out of the Church are none of all these, and therefore it is said, that God added to his Church daiely such as should be saued.
but out of the Church Are none of all these, and Therefore it is said, that God added to his Church daily such as should be saved.
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(27) verse (DIV2)
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3231
In the Church is protection against all enemies, and from all iudgements, so farre forth as shal be for the glorie of God,
In the Church is protection against all enemies, and from all Judgments, so Far forth as shall be for the glory of God,
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(27) verse (DIV2)
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3232
and the good of the church: and in a word, in the Church is li•e euerlasting;
and the good of the Church: and in a word, in the Church is li•e everlasting;
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(27) verse (DIV2)
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3233
but out of the Church, is nothing but a feareful looking for of eternall woe & condemnation:
but out of the Church, is nothing but a fearful looking for of Eternal woe & condemnation:
cc-acp av pp-f dt n1, vbz pix p-acp dt j vvg p-acp pp-f j n1 cc n1:
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3234
and for this cause Moses chose rather to suffer afflicton in Gods church, then to enioy all the pleasures in the world, out of it:
and for this cause Moses chosen rather to suffer affliction in God's Church, then to enjoy all the pleasures in the world, out of it:
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whose example wee ought to follow, and so shall not the miserie of the Church, be any occasion vnto vs to forsake the same, especially if wee consider, that the whole world will profit a man nothing,
whose Exampl we ought to follow, and so shall not the misery of the Church, be any occasion unto us to forsake the same, especially if we Consider, that the Whole world will profit a man nothing,
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(27) verse (DIV2)
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if hee loose his soule, Matthew, 16. 26. The fourth offence taken from the Church is, from the Apostacie of some that liue in the Church; if he lose his soul, Matthew, 16. 26. The fourth offence taken from the Church is, from the Apostasy of Some that live in the Church;
cs pns31 vvb po31 n1, np1, crd crd dt ord n1 vvn p-acp dt n1 vbz, p-acp dt n1 pp-f d cst vvb p-acp dt n1;
(27) verse (DIV2)
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for ordinarily in Gods Church are many Apostates, as in this our Church, many that were in times past Protestants, are become Papists, some Arrians, Sabellians,
for ordinarily in God's Church Are many Apostates, as in this our Church, many that were in times passed Protestants, Are become Papists, Some Arians, Sabellians,
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(27) verse (DIV2)
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and some open Atheists, and blasphemers.
and Some open Atheists, and blasphemers.
cc d j n2, cc n2.
(27) verse (DIV2)
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Hence many, fearing their falls (as they pretend) dare not ioyne themselues to the truth, and the profession thereof.
Hence many, fearing their falls (as they pretend) Dare not join themselves to the truth, and the profession thereof.
av d, vvg po32 n2 (c-acp pns32 vvb) vvb xx vvi px32 p-acp dt n1, cc dt n1 av.
(27) verse (DIV2)
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But to cut off this occasion, two rules must be remembred;
But to Cut off this occasion, two rules must be remembered;
p-acp pc-acp vvi a-acp d n1, crd n2 vmb vbi vvn;
(27) verse (DIV2)
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First, that the falling away of any man, from the truth, is the worke of God, discouering an hidden hypocrite, 1. Ioh. 2. 19. They went out from vs,
First, that the falling away of any man, from the truth, is the work of God, discovering an hidden hypocrite, 1. John 2. 19. They went out from us,
ord, cst dt n-vvg av pp-f d n1, p-acp dt n1, vbz dt n1 pp-f np1, vvg dt j-vvn n1, crd np1 crd crd pns32 vvd av p-acp pno12,
(27) verse (DIV2)
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but they were not of vs, for if they had beene of vs, they would haue continued with vs:
but they were not of us, for if they had been of us, they would have continued with us:
cc-acp pns32 vbdr xx pp-f pno12, c-acp cs pns32 vhd vbn pp-f pno12, pns32 vmd vhi vvn p-acp pno12:
(27) verse (DIV2)
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but this is come to passe, that it might appeare they were not all of vs. Secondly, consider that the beginning and continuance of our religion & saluation, stands on Gods free election, which is vnchangeable; but this is come to pass, that it might appear they were not all of us Secondly, Consider that the beginning and Continuance of our Religion & salvation, Stands on God's free election, which is unchangeable;
cc-acp d vbz vvn pc-acp vvi, cst pn31 vmd vvi pns32 vbdr xx d pp-f pno12 ord, vvb d dt n1 cc n1 pp-f po12 n1 cc n1, vvz p-acp npg1 j n1, r-crq vbz j-u;
(27) verse (DIV2)
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and hereupon must we staie our selues touching our estate, when we see others fall away. 2. Tim. 2. 19. Paul comforteth the Church, against the feare of griefe which they might conceiue, by the Apostacie of Himeneus and Philetus, which were two pillars amongst them, by this Rule;
and hereupon must we stay our selves touching our estate, when we see Others fallen away. 2. Tim. 2. 19. Paul comforts the Church, against the Fear of grief which they might conceive, by the Apostasy of Hymenaeus and Philetus, which were two pillars among them, by this Rule;
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(27) verse (DIV2)
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The foundation of God remaineth sure, and hath this seale: the Lord knoweth who are his. The Foundation of God remains sure, and hath this seal: the Lord Knoweth who Are his.
dt n1 pp-f np1 vvz j, cc vhz d n1: dt n1 vvz r-crq vbr png31.
(27) verse (DIV2)
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Now because some might say, God indeede knows it, but we doe not:
Now Because Some might say, God indeed knows it, but we do not:
av p-acp d vmd vvi, np1 av vvz pn31, cc-acp pns12 vdb xx:
(27) verse (DIV2)
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to this (I take it) the Apostle answers, when he saith, and let euery one that calles vpon the name of the Lord, depart from iniquitie:
to this (I take it) the Apostle answers, when he Says, and let every one that calls upon the name of the Lord, depart from iniquity:
p-acp d (pns11 vvb pn31) dt n1 vvz, c-crq pns31 vvz, cc vvb d pi cst vvz p-acp dt n1 pp-f dt n1, vvb p-acp n1:
(27) verse (DIV2)
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as if he should say, Looke that you call vpon God for grace, and make conscience of all sinne,
as if he should say, Look that you call upon God for grace, and make conscience of all sin,
c-acp cs pns31 vmd vvi, vvb cst pn22 vvb p-acp np1 p-acp n1, cc vvi n1 pp-f d n1,
(27) verse (DIV2)
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and by this you shall know your selues to belong to God; which thing when once you know, then staie thereon, for Gods calling is vnchangeable.
and by this you shall know your selves to belong to God; which thing when once you know, then stay thereon, for God's calling is unchangeable.
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(27) verse (DIV2)
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Againe, as these occasions are taken from the whole Church in generall, so more especially, some take offence from seuerall things therein;
Again, as these occasions Are taken from the Whole Church in general, so more especially, Some take offence from several things therein;
av, c-acp d n2 vbr vvn p-acp dt j-jn n1 p-acp n1, av av-dc av-j, d vvb n1 p-acp j n2 av;
(27) verse (DIV2)
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as first, from the wants that be in Ministers, both for iudgement and doctrine. Hence politicke carnall men plead thus;
as First, from the Wants that be in Ministers, both for judgement and Doctrine. Hence politic carnal men plead thus;
c-acp ord, p-acp dt vvz cst vbb p-acp n2, av-d p-acp n1 cc n1. av j j n2 vvb av;
(27) verse (DIV2)
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Preaching is full of imperfection, therein men publish their owne errors;
Preaching is full of imperfection, therein men publish their own errors;
vvg vbz j pp-f n1, av n2 vvb po32 d n2;
(27) verse (DIV2)
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but the written word containeth in it the sermons of Christ, and of his Apostles, which are most perfect:
but the written word Containeth in it the Sermons of christ, and of his Apostles, which Are most perfect:
cc-acp dt j-vvn n1 vvz p-acp pn31 dt n2 pp-f np1, cc pp-f po31 n2, r-crq vbr av-ds j:
(27) verse (DIV2)
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and therefore it is best to content our selues with the Scripture read, and to heare no preaching by men.
and Therefore it is best to content our selves with the Scripture read, and to hear no preaching by men.
cc av pn31 vbz js pc-acp vvi po12 n2 p-acp dt n1 vvb, cc pc-acp vvi dx vvg p-acp n2.
(27) verse (DIV2)
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To cut off this offence, wee must remember, that the preaching of the word, though it bee by sinnefull man, is Gods holy ordinance, prescribed and enioyned as solemnely,
To Cut off this offence, we must Remember, that the preaching of the word, though it be by sinful man, is God's holy Ordinance, prescribed and enjoined as solemnly,
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(27) verse (DIV2)
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as any morall precept is, either against murther, or adulterie:
as any moral precept is, either against murder, or adultery:
c-acp d j n1 vbz, av-d p-acp n1, cc n1:
(27) verse (DIV2)
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for from the beginning, till the Iews came to mount Sina, God himselfe preached to his Church, which was then contained in some fewe families.
for from the beginning, till the Iews Come to mount Sina, God himself preached to his Church, which was then contained in Some few families.
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(27) verse (DIV2)
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But from that time, because the people could not abide the voyce of God himselfe, it pleased him to ordaine the Ministerie of the word, by the hand of sinnefull man.
But from that time, Because the people could not abide the voice of God himself, it pleased him to ordain the Ministry of the word, by the hand of sinful man.
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(27) verse (DIV2)
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Now it beeing Gods owne ordinance, vnlesse we will make our selues wiser then God, we must subiect our selues thereto, with all reuerence,
Now it being God's own Ordinance, unless we will make our selves Wiser then God, we must Subject our selves thereto, with all Reverence,
av pn31 vbg ng1 d n1, cs pns12 vmb vvi po12 n2 jc cs np1, pns12 vmb vvi po12 n2 av, p-acp d n1,
(27) verse (DIV2)
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albeit it be deliuered by sinnefull man. Thus Cor•elius did, Act. 10. 33. and the Thessalonians, 1. Thess. 2. 13.
albeit it be Delivered by sinful man. Thus Cor•elius did, Act. 10. 33. and the Thessalonians, 1. Thess 2. 13.
cs pn31 vbb vvn p-acp j n1. av np1 vdd, n1 crd crd cc dt njp2, crd np1 crd crd
(27) verse (DIV2)
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Secondly, many are offended at the liues of Ministers, and from the wants that be in them,
Secondly, many Are offended At the lives of Ministers, and from the Wants that be in them,
ord, d vbr vvn p-acp dt n2 pp-f n2, cc p-acp dt vvz cst vbb p-acp pno32,
(27) verse (DIV2)
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whether in deed, or in suspition onely, many take occasion to contemne their doctrine; thinking, as the Rulers of the Iewes said to the blind man;
whither in deed, or in suspicion only, many take occasion to contemn their Doctrine; thinking, as the Rulers of the Iewes said to the blind man;
cs p-acp n1, cc p-acp n1 av-j, d vvb n1 pc-acp vvi po32 n1; vvg, c-acp dt n2 pp-f dt np2 vvd p-acp dt j n1;
(27) verse (DIV2)
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Thou art altogether borne in sinne, and doest thou teach vs? Now to cut off this occasion, two things must be remembred. Thou art altogether born in sin, and dost thou teach us? Now to Cut off this occasion, two things must be remembered.
pns21 vb2r av vvn p-acp n1, cc vd2 pns21 vvi pno12? av pc-acp vvi a-acp d n1, crd n2 vmb vbb vvn.
(27) verse (DIV2)
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First, we must distinguish of euery Minister, and consider in him a double person;
First, we must distinguish of every Minister, and Consider in him a double person;
ord, pns12 vmb vvi pp-f d n1, cc vvb p-acp pno31 dt j-jn n1;
(27) verse (DIV2)
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both that he is a sinnefull man, subiect to many infirmities, as we our selues are;
both that he is a sinful man, Subject to many infirmities, as we our selves Are;
d cst pns31 vbz dt j n1, j-jn p-acp d n2, c-acp pns12 po12 n2 vbr;
(27) verse (DIV2)
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and also that he is the Lords Ambassadour, sent in Gods name to deliuer his will vnto vs. Now looke,
and also that he is the lords Ambassador, sent in God's name to deliver his will unto us Now look,
cc av cst pns31 vbz dt n2 n1, vvn p-acp npg1 n1 pc-acp vvi po31 n1 p-acp pno12 av vvi,
(27) verse (DIV2)
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as we honour the Embassadour of a Prince, though his person be vile and base;
as we honour the Ambassador of a Prince, though his person be vile and base;
c-acp pns12 vvb dt n1 pp-f dt n1, cs po31 n1 vbb j cc j;
(27) verse (DIV2)
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so much more ought wee to reuerence the Embassadour of God himselfe, and receiue his doctrine,
so much more ought we to Reverence the Ambassador of God himself, and receive his Doctrine,
av av-d av-dc vmd pns12 pc-acp vvi dt n1 pp-f np1 px31, cc vvi po31 n1,
(27) verse (DIV2)
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as from God, though for his person, he be subiect to manifold infirmities.
as from God, though for his person, he be Subject to manifold infirmities.
c-acp p-acp np1, cs p-acp po31 n1, pns31 vbb j-jn p-acp j n2.
(27) verse (DIV2)
349
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Secondly, we must consider, that it is Gods wil and commandement, that though ministers be manifestly faultie and sinnefull,
Secondly, we must Consider, that it is God's will and Commandment, that though Ministers be manifestly faulty and sinful,
ord, pns12 vmb vvi, cst pn31 vbz ng1 vmb cc n1, cst cs n2 vbb av-j j cc j,
(27) verse (DIV2)
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yet their ministerie must be receiued and obeyed carefully.
yet their Ministry must be received and obeyed carefully.
av po32 n1 vmb vbi vvn cc vvd av-j.
(27) verse (DIV2)
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Math. 23. 2. The Scribes and Pharises sit in Moses chaire (saith Christ,) all therefore that they bid you obserue, that doe,
Math. 23. 2. The Scribes and Pharisees fit in Moses chair (Says christ,) all Therefore that they bid you observe, that do,
np1 crd crd dt n2 cc np2 vvb p-acp np1 n1 (vvz np1,) d av cst pns32 vvb pn22 vvb, cst vdb,
(27) verse (DIV2)
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but after their workes doe not. but After their works do not.
cc-acp p-acp po32 n2 vdb xx.
(27) verse (DIV2)
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Phil. 1. 15. Some preach Christ of enuie (saith Paul ) and not in sinceritie, but yet the Apostle reioyced therein,
Philip 1. 15. some preach christ of envy (Says Paul) and not in sincerity, but yet the Apostle rejoiced therein,
np1 crd crd d vvb np1 pp-f n1 (vvz np1) cc xx p-acp n1, cc-acp av dt n1 vvd av,
(27) verse (DIV2)
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because Christ was preached euery manner of way, verse 18. And therefore, as we doe not refuse meate for our bodies when wee bee hungrie,Because christ was preached every manner of Way, verse 18. And Therefore, as we do not refuse meat for our bodies when we be hungry,
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(27) verse (DIV2)
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though a wicked person haue dressed it, so must wee not refuse or contemne the word of God, the food of our soules,
though a wicked person have dressed it, so must we not refuse or contemn the word of God, the food of our Souls,
cs dt j n1 vhb vvn pn31, av vmb pns12 xx vvi cc vvi dt n1 pp-f np1, dt n1 pp-f po12 n2,
(27) verse (DIV2)
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for the sinnes of the party that deliuereth it.
for the Sins of the party that Delivereth it.
p-acp dt n2 pp-f dt n1 cst vvz pn31.
(27) verse (DIV2)
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Thirdly, many take offence at the lenitie of the Church, towards offenders, and for the presence of wicked persons at the Lords table, doe refuse to communicate with the Church:
Thirdly, many take offence At the lenity of the Church, towards offenders, and for the presence of wicked Persons At the lords table, do refuse to communicate with the Church:
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(27) verse (DIV2)
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now albeit men should not be admitted hand ouer head, to the Lords Table, but scandalous persons ought to be restrained;
now albeit men should not be admitted hand over head, to the lords Table, but scandalous Persons ought to be restrained;
av cs n2 vmd xx vbi vvn n1 p-acp n1, p-acp dt n2 n1, cc-acp j n2 vmd pc-acp vbi vvn;
(27) verse (DIV2)
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yet the want thereof, ought not to keepe the godly from this Sacrament:
yet the want thereof, ought not to keep the godly from this Sacrament:
av dt n1 av, vmd xx pc-acp vvi dt j p-acp d n1:
(27) verse (DIV2)
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and ease, hee said, Certainly, I haue clensed mine heart in vaine ▪ •nd washed my hands in innocencie.
and ease, he said, Certainly, I have cleansed mine heart in vain ▪ •nd washed my hands in innocence.
cc n1, pns31 vvd, av-j, pns11 vhb vvd po11 n1 p-acp j ▪ n1 vvn po11 n2 p-acp n1.
(27) verse (DIV2)
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Hence also Ieremie reasons with God, why the way of the wicked should prosper, and they bee in wealth that transgresse rebelliously.
Hence also Ieremie Reasons with God, why the Way of the wicked should prosper, and they be in wealth that transgress rebelliously.
av av np1 n2 p-acp np1, c-crq dt n1 pp-f dt j vmd vvi, cc pns32 vbb p-acp n1 cst vvb av-j.
(27) verse (DIV2)
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Hence vndoubtedly at this day, many call into question the good prouidence of God.
Hence undoubtedly At this day, many call into question the good providence of God.
av av-j p-acp d n1, d vvb p-acp n1 dt j n1 pp-f np1.
(27) verse (DIV2)
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Now the way to cut off this offence, is to enter into the sanctuarie of God, as Dauid did;
Now the Way to Cut off this offence, is to enter into the sanctuary of God, as David did;
av dt n1 pc-acp vvi a-acp d n1, vbz p-acp vvb p-acp dt n1 pp-f np1, p-acp np1 vdd;
(27) verse (DIV2)
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that is, to come to the assemblies of Gods people, where the word is preached,
that is, to come to the assemblies of God's people, where the word is preached,
d vbz, pc-acp vvi p-acp dt n2 pp-f npg1 n1, c-crq dt n1 vbz vvn,
(27) verse (DIV2)
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for there a man shall see the manifold reasons, why God will haue his owne people afflicted,
for there a man shall see the manifold Reasons, why God will have his own people afflicted,
c-acp a-acp dt n1 vmb vvi dt j n2, c-crq np1 vmb vhi po31 d n1 vvn,
(27) verse (DIV2)
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& also the fearefull end of the pleasures of the wicked; namely, a fitting of them to further destruction.
& also the fearful end of the pleasures of the wicked; namely, a fitting of them to further destruction.
cc av dt j n1 pp-f dt n2 pp-f dt j; av, dt vvg pp-f pno32 p-acp jc n1.
(27) verse (DIV2)
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Againe, from this same ground, doe many rich men take offence;
Again, from this same ground, do many rich men take offence;
av, p-acp d d n1, vdb d j n2 vvb n1;
(27) verse (DIV2)
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for hauing the world at will, they blesse themselues with this perswasion, that God loues them,
for having the world At will, they bless themselves with this persuasion, that God loves them,
c-acp vhg dt n1 p-acp n1, pns32 vvb px32 p-acp d n1, cst np1 vvz pno32,
(27) verse (DIV2)
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and thereupon take occasion to condemne all religion, and to goe on in the pursuite of worldly profits and delights.
and thereupon take occasion to condemn all Religion, and to go on in the pursuit of worldly profits and delights.
cc av vvb n1 pc-acp vvi d n1, cc pc-acp vvi a-acp p-acp dt n1 pp-f j n2 cc n2.
(27) verse (DIV2)
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And this is one maine cause, why among the rich, we haue so few good and sound Professors;
And this is one main cause, why among the rich, we have so few good and found Professors;
cc d vbz pi j n1, c-crq p-acp dt j, pns12 vhb av d j cc j n2;
(27) verse (DIV2)
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because that from a false ground of outward things, they perswade themselues of Gods loue & fauour.
Because that from a false ground of outward things, they persuade themselves of God's love & favour.
c-acp cst p-acp dt j n1 pp-f j n2, pns32 vvb px32 pp-f npg1 n1 cc n1.
(27) verse (DIV2)
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But to cut off this offence, we must remember that mans case is the more fearefull, when he wants all crosses;
But to Cut off this offence, we must Remember that men case is the more fearful, when he Wants all Crosses;
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(27) verse (DIV2)
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for God chasteneth euery child whom he receiueth, Heb. 12. 6. & it is a marke of Gods child, to be in affliction, if he profit thereby:
for God Chasteneth every child whom he receiveth, Hebrew 12. 6. & it is a mark of God's child, to be in affliction, if he profit thereby:
p-acp np1 vvz d n1 r-crq pns31 vvz, np1 crd crd cc pn31 vbz dt n1 pp-f npg1 n1, pc-acp vbi p-acp n1, cs pns31 vvb av:
(27) verse (DIV2)
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3302
the stalled oxe commeth sooner to the slaughter, then the oxe that is vnder the yoke;
the stalled ox comes sooner to the slaughter, then the ox that is under the yoke;
dt vvn n1 vvz av-c p-acp dt n1, cs dt n1 cst vbz p-acp dt n1;
(27) verse (DIV2)
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and the sheepe that goeth in fat pasture, commeth sooner to the shambles, then that which goeth on the bare commons:
and the sheep that Goes in fat pasture, comes sooner to the shambles, then that which Goes on the bore commons:
cc dt n1 cst vvz p-acp j n1, vvz av-c p-acp dt n2, av cst r-crq vvz p-acp dt j n2:
(27) verse (DIV2)
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so oftentimes God fatteth the wicked with the blessings of this life, as hee did the rich glutton, that he may more iustly condemne them in the world to come.
so oftentimes God fatteth the wicked with the blessings of this life, as he did the rich glutton, that he may more justly condemn them in the world to come.
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351
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3305
Lastly, we must remember what Salomon saith, No man knoweth loue or hatred, of all that is before him:
Lastly, we must Remember what Solomon Says, No man Knoweth love or hatred, of all that is before him:
ord, pns12 vmb vvi r-crq np1 vvz, dx n1 vvz n1 cc n1, pp-f d cst vbz p-acp pno31:
(27) verse (DIV2)
351
Page 141
3306
that is, of all outward things: all things fall alike vnto all, both good and bad:
that is, of all outward things: all things fallen alike unto all, both good and bad:
cst vbz, pp-f d j n2: d n2 vvb av-j p-acp d, av-d j cc j:
(27) verse (DIV2)
351
Page 141
3307
& therfore no man must so blesse himselfe with his outward estate, that he be drawne to esteeme of religion,
& Therefore no man must so bless himself with his outward estate, that he be drawn to esteem of Religion,
cc av dx n1 vmb av vvi px31 p-acp po31 j n1, cst pns31 vbb vvn pc-acp vvi pp-f n1,
(27) verse (DIV2)
351
Page 141
3308
as a thing needlesse or superfluous.
as a thing needless or superfluous.
c-acp dt n1 j cc j.
(27) verse (DIV2)
351
Page 141
3309
Verse 31.
Verse 31.
n1 crd
(28) verse (DIV2)
351
Page 141
3310
It hath beene said also, whosoeuer shal put away his wife, let him giue her a Bill of diuorcement. 32.
It hath been said also, whosoever shall put away his wife, let him give her a Bill of divorcement. 32.
pn31 vhz vbn vvn av, r-crq vmb vvi av po31 n1, vvb pno31 vvi pno31 dt n1 pp-f n1. crd
(28) verse (DIV2)
352
Page 141
3311
But I say vnto you, whosoeuer shall put away his wife (except it be for fornication) causeth her to commit adulterie:
But I say unto you, whosoever shall put away his wife (except it be for fornication) Causes her to commit adultery:
cc-acp pns11 vvb p-acp pn22, r-crq vmb vvi av po31 n1 (c-acp pn31 vbb p-acp n1) vvz pno31 pc-acp vvi n1:
(28) verse (DIV2)
353
Page 141
3312
and whosoeuer shall marie her that is diuorced, committeth adulterie.
and whosoever shall marry her that is divorced, Committeth adultery.
cc r-crq vmb vvi pno31 cst vbz vvn, vvz n1.
(28) verse (DIV2)
353
Page 141
3313
Our Sauiour Christ proceeding further, to restore the seauenth commaundement to his perfection, doth here confute a false interpretation of a Politicke law of Moses, giuen by the Scribes and Pharises.
Our Saviour christ proceeding further, to restore the Seventh Commandment to his perfection, does Here confute a false Interpretation of a Politic law of Moses, given by the Scribes and Pharisees.
po12 n1 np1 vvg av-jc, pc-acp vvi dt ord n1 p-acp po31 n1, vdz av vvi dt j n1 pp-f dt j n1 pp-f np1, vvn p-acp dt n2 cc np2.
(28) verse (DIV2)
354
Page 141
3314
For this ende, first he laies downe the wordes of Moses politicke law;
For this end, First he lays down the words of Moses politic law;
p-acp d n1, ord pns31 vvz a-acp dt n2 pp-f np1 j n1;
(28) verse (DIV2)
354
Page 141
3315
but yet so, as containing in them the false interpretation of the Iewish teachers, ver. 31. then hee opposeth the truth of God, against their false interpretation,
but yet so, as containing in them the false Interpretation of the Jewish Teachers, ver. 31. then he Opposeth the truth of God, against their false Interpretation,
cc-acp av av, c-acp vvg p-acp pno32 dt j n1 pp-f dt jp n2, fw-la. crd cs pns31 vvz dt n1 pp-f np1, p-acp po32 j n1,
(28) verse (DIV2)
354
Page 141
3316
and maintaineth the first institution of mariage, v. 32.
and maintaineth the First Institution of marriage, v. 32.
cc vvz dt ord n1 pp-f n1, n1 crd
(28) verse (DIV2)
354
Page 141
3317
For the first, Moses politicke law was, That hee which put away his wife, should giue her a Bill of diuorce.
For the First, Moses politic law was, That he which put away his wife, should give her a Bill of divorce.
p-acp dt ord, np1 j n1 vbds, cst pns31 r-crq vvd av po31 n1, vmd vvi pno31 dt n1 pp-f n1.
(28) verse (DIV2)
355
Page 141
3318
This law the Iewish Teachers did falsly interpret;
This law the Jewish Teachers did falsely interpret;
d n1 dt jp n2 vdd av-j vvi;
(28) verse (DIV2)
355
Page 141
3319
for the better perceiuing wherof, these three points are to be handled, touching Moses politicke law: 1. what kinde of law it was: 2. the straitnesse of that law: 3. what effect and force it had.
for the better perceiving whereof, these three points Are to be handled, touching Moses politic law: 1. what kind of law it was: 2. the straitness of that law: 3. what Effect and force it had.
p-acp dt av-jc vvg c-crq, d crd n2 vbr pc-acp vbi vvn, vvg np1 j n1: crd r-crq n1 pp-f n1 pn31 vbds: crd dt n1 pp-f d n1: crd r-crq n1 cc vvi pn31 vhd.
(28) verse (DIV2)
355
Page 142
3320
For the first, the law is set downe, Deut. 24. 1. when a man marieth a wife,
For the First, the law is Set down, Deuteronomy 24. 1. when a man Marrieth a wife,
p-acp dt ord, dt n1 vbz vvn a-acp, np1 crd crd c-crq dt n1 vvz dt n1,
(28) verse (DIV2)
355
Page 142
3321
and she finde no fauour in his eies, because he hath espied some filthinesse in her;
and she find no favour in his eyes, Because he hath espied Some filthiness in her;
cc pns31 vvi dx n1 p-acp po31 n2, c-acp pns31 vhz vvn d n1 p-acp pno31;
(28) verse (DIV2)
355
Page 142
3322
then let him write her a bill of diuorce, and put it in her hand, and send her out of his house. then let him write her a bill of divorce, and put it in her hand, and send her out of his house.
av vvb pno31 vvi pno31 dt n1 pp-f n1, cc vvd pn31 p-acp po31 n1, cc vvi pno31 av pp-f po31 n1.
(28) verse (DIV2)
355
Page 142
3323
This law was not morall, but ciuill, or politicke, for the good ordering of the common wealth.
This law was not moral, but civil, or politic, for the good ordering of the Common wealth.
d n1 vbds xx j, cc-acp j, cc j, p-acp dt j n-vvg pp-f dt j n1.
(28) verse (DIV2)
355
Page 142
3324
Now among their particular lawes, some were laws of toleration, and permission, which were such as did not approoue of the euill which they concerned,
Now among their particular laws, Some were laws of toleration, and permission, which were such as did not approve of the evil which they concerned,
av p-acp po32 j n2, d vbdr n2 pp-f n1, cc n1, r-crq vbdr d c-acp vdd xx vvi pp-f dt n-jn r-crq pns32 vvd,
(28) verse (DIV2)
355
Page 142
3348
for a light occasion, so highly to transgresse Gods holy institution, who made them by mariage, one flesh.
for a Light occasion, so highly to transgress God's holy Institution, who made them by marriage, one Flesh.
p-acp dt j n1, av av-j pc-acp vvi npg1 j n1, r-crq vvd pno32 p-acp n1, crd n1.
(28) verse (DIV2)
355
Page 142
3325
but did onely tolerate and permit that euill which could not be auoided, for the preuenting of a greater euil, which otherwise would fall out.
but did only tolerate and permit that evil which could not be avoided, for the preventing of a greater evil, which otherwise would fallen out.
cc-acp vdd av-j vvi cc vvi d n-jn r-crq vmd xx vbi vvn, p-acp dt vvg pp-f dt jc j-jn, r-crq av vmd vvi av.
(28) verse (DIV2)
355
Page 142
3326
As when the sea hath made • breach into the land, if it cannot possibly be stopped, the best course is, to make it as narrow as may bee.
As when the sea hath made • breach into the land, if it cannot possibly be stopped, the best course is, to make it as narrow as may be.
p-acp c-crq dt n1 vhz vvn • n1 p-acp dt n1, cs pn31 vmbx av-j vbi vvn, dt js n1 vbz, pc-acp vvi pn31 p-acp j c-acp vmb vbi.
(28) verse (DIV2)
355
Page 142
3327
Such was the law concerning vsurie, Deut. 23. 20. permitting the Iewes to exercise it vpon a stranger, but not towards a brother:
Such was the law Concerning Usury, Deuteronomy 23. 20. permitting the Iewes to exercise it upon a stranger, but not towards a brother:
d vbds dt n1 vvg n1, np1 crd crd vvg dt np2 pc-acp vvi pn31 p-acp dt n1, cc-acp xx p-acp dt n1:
(28) verse (DIV2)
355
Page 142
3328
and the like was the law touching polygamie, Deut. 21. 15. If a man had two wiues, the one hated, the other loued,
and the like was the law touching polygamy, Deuteronomy 21. 15. If a man had two wives, the one hated, the other loved,
cc dt j vbds dt n1 vvg n1, np1 crd crd cs dt n1 vhd crd n2, dt pi vvd, dt n-jn vvd,
(28) verse (DIV2)
355
Page 142
3329
and they both haue borne him children;
and they both have born him children;
cc pns32 d vhb vvn pno31 n2;
(28) verse (DIV2)
355
Page 142
3330
if the first borne be the sonne of the hated (though shee were maried to him the latter) yet her seed was legitimate,
if the First born be the son of the hated (though she were married to him the latter) yet her seed was legitimate,
cs dt ord vvn vbi dt n1 pp-f dt j-vvn (c-acp pns31 vbdr vvn p-acp pno31 dt d) av po31 n1 vbds j,
(28) verse (DIV2)
355
Page 142
3331
and her sonne had the right of the first borne.
and her son had the right of the First born.
cc po31 n1 vhd dt n-jn pp-f dt ord vvn.
(28) verse (DIV2)
355
Page 142
3332
In both which lawes were tolerated, that which God condemned, onely for the preuenting of a greater euill.
In both which laws were tolerated, that which God condemned, only for the preventing of a greater evil.
p-acp d r-crq n2 vbdr vvn, cst r-crq np1 vvd, av-j p-acp dt vvg pp-f dt jc n-jn.
(28) verse (DIV2)
355
Page 142
3333
Vnder this sort comes our law of vsurie, for taking tenne in the hundred, not approuing but permitting so much,
Under this sort comes our law of Usury, for taking tenne in the hundred, not approving but permitting so much,
p-acp d n1 vvz po12 n1 pp-f n1, p-acp vvg crd p-acp dt crd, xx vvg p-acp vvg av av-d,
(28) verse (DIV2)
355
Page 142
3334
for the auoyding of greater vsurie.
for the avoiding of greater Usury.
c-acp dt vvg pp-f jc n1.
(28) verse (DIV2)
355
Page 142
3335
Vnto this kind, the Papists would reduce their law of permitting Stewes, for the preuenting of greater sinnes;
Unto this kind, the Papists would reduce their law of permitting Stews, for the preventing of greater Sins;
p-acp d n1, dt njp2 vmd vvi po32 n1 pp-f vvg n2, p-acp dt vvg pp-f jc n2;
(28) verse (DIV2)
355
Page 142
3336
but that law can haue no title to such permission:
but that law can have no title to such permission:
cc-acp cst n1 vmb vhi dx n1 p-acp d n1:
(28) verse (DIV2)
355
Page 142
3337
for a law of permission, is to diminish that euill, which by man cannot possibly be cut off altogether:
for a law of permission, is to diminish that evil, which by man cannot possibly be Cut off altogether:
c-acp dt n1 pp-f n1, vbz pc-acp vvi d n-jn, r-crq p-acp n1 vmbx av-j vbi vvn a-acp av:
(28) verse (DIV2)
355
Page 142
3338
now that sinne which they would preuent by their Stewes, might be cut off among them,
now that sin which they would prevent by their Stews, might be Cut off among them,
av cst n1 r-crq pns32 vmd vvi p-acp po32 n2, vmd vbi vvn a-acp p-acp pno32,
(28) verse (DIV2)
355
Page 142
3339
if they would giue allowance to Gods owne ordinance of lawfull mariage, vnto all sorts and sexes.
if they would give allowance to God's own Ordinance of lawful marriage, unto all sorts and sexes.
cs pns32 vmd vvi n1 p-acp n2 d n1 pp-f j n1, p-acp d n2 cc n2.
(28) verse (DIV2)
355
Page 142
3340
So likewise this law of Moses for diuorce, was a law of permission, not approouing of the giuing a bill of diuorce for euery light cause,
So likewise this law of Moses for divorce, was a law of permission, not approving of the giving a bill of divorce for every Light cause,
av av d n1 pp-f np1 p-acp n1, vbds dt n1 pp-f n1, xx vvg pp-f dt vvg dt n1 pp-f n1 p-acp d j n1,
(28) verse (DIV2)
355
Page 142
3341
but tolerating of it, for the preuenting of greater mischeife, euen of murther: for the nature of the Iewes was this;
but tolerating of it, for the preventing of greater mischief, even of murder: for the nature of the Iewes was this;
cc-acp vvg pp-f pn31, p-acp dt vvg pp-f jc n1, av pp-f n1: c-acp dt n1 pp-f dt np2 vbds d;
(28) verse (DIV2)
355
Page 142
3342
if a man once tooke dislike to his wife, he would neuer be at rest till he had shed her blood,
if a man once took dislike to his wife, he would never be At rest till he had shed her blood,
cs dt n1 a-acp vvd n1 p-acp po31 n1, pns31 vmd av-x vbi p-acp n1 c-acp pns31 vhd vvn po31 n1,
(28) verse (DIV2)
355
Page 142
3343
if they might not bee parted asunder.
if they might not be parted asunder.
cs pns32 vmd xx vbi vvn av.
(28) verse (DIV2)
355
Page 142
3344
Now this law of diuorce, was giuen to restraine this great euill, for hereby a man was tolerated to put away his wife,
Now this law of divorce, was given to restrain this great evil, for hereby a man was tolerated to put away his wife,
av d n1 pp-f n1, vbds vvn pc-acp vvi d j n-jn, c-acp av dt n1 vbds vvn pc-acp vvi av po31 n1,
(28) verse (DIV2)
355
Page 142
3345
when shee found no fauour in his eies, lest hee should kill her;
when she found no favour in his eyes, lest he should kill her;
c-crq pns31 vvd dx n1 p-acp po31 n2, cs pns31 vmd vvi pno31;
(28) verse (DIV2)
355
Page 142
3346
yet so, as he gaue her a bill of diuorce, wherein hee must set downe the cause why hee put her away:
yet so, as he gave her a bill of divorce, wherein he must Set down the cause why he put her away:
av av, c-acp pns31 vvd pno31 dt n1 pp-f n1, c-crq pns31 vmb vvi a-acp dt n1 c-crq pns31 vvd pno31 av:
(28) verse (DIV2)
355
Page 142
3347
whereby also, many were restrained from putting away their wiues, because it was a great shame,
whereby also, many were restrained from putting away their wives, Because it was a great shame,
c-crq av, d vbdr vvn p-acp vvg av po32 n2, c-acp pn31 vbds dt j n1,
(28) verse (DIV2)
355
Page 142
3349
The truth of this may appeare by the Lords owne complaint, against his people, to whom he speaketh,
The truth of this may appear by the lords own complaint, against his people, to whom he speaks,
dt n1 pp-f d vmb vvi p-acp dt n2 d n1, p-acp po31 n1, p-acp ro-crq pns31 vvz,
(28) verse (DIV2)
355
Page 143
3350
as to a wife that had forsaken her husband, without a cause on his behalfe, Isay 50. 1. Where (saith he) is that bill of your mothers diuorcement, wherby I sent her away? As if he should say, I gaue her no bill,
as to a wife that had forsaken her husband, without a cause on his behalf, Saiah 50. 1. Where (Says he) is that bill of your mother's divorcement, whereby I sent her away? As if he should say, I gave her no bill,
c-acp p-acp dt n1 cst vhd vvn po31 n1, p-acp dt n1 p-acp po31 n1, np1 crd crd c-crq (vvz pns31) vbz d n1 pp-f po22 ng1 n1, c-crq pns11 vvd pno31 av? c-acp cs pns31 vmd vvi, pns11 vvd pno31 dx n1,
(28) verse (DIV2)
355
Page 143
3351
but her departure and separation from mee, is by her owne sinnes: which phrase sheweth what was the custome of the Iewes in this case.
but her departure and separation from me, is by her own Sins: which phrase shows what was the custom of the Iewes in this case.
cc-acp po31 n1 cc n1 p-acp pno11, vbz p-acp po31 d n2: r-crq n1 vvz q-crq vbds dt n1 pp-f dt np2 p-acp d n1.
(28) verse (DIV2)
355
Page 143
3352
II. Point. The straitnesse of this law appeares in this, that the man onely was permitted to giue this bill vnto his wife,II Point. The straitness of this law appears in this, that the man only was permitted to give this bill unto his wife,
crd n1. dt n1 pp-f d n1 vvz p-acp d, cst dt n1 av-j vbds vvn pc-acp vvi d n1 p-acp po31 n1,
(28) verse (DIV2)
356
Page 143
3353
but the wife might not giue it to her husband; for Moses saith, Whosoeuer shall put away his wife:
but the wife might not give it to her husband; for Moses Says, Whosoever shall put away his wife:
cc-acp dt n1 vmd xx vvi pn31 p-acp po31 n1; p-acp np1 vvz, r-crq vmb vvi av po31 n1:
(28) verse (DIV2)
356
Page 143
3354
neither is there any place in Scripture, to prooue that the wife had this libertie, so to deale with her husband.
neither is there any place in Scripture, to prove that the wife had this liberty, so to deal with her husband.
av-dx vbz pc-acp d n1 p-acp n1, pc-acp vvi cst dt n1 vhd d n1, av pc-acp vvi p-acp po31 n1.
(28) verse (DIV2)
356
Page 143
3355
If it bee asked, whether the wife in a iust cause, as for adulterie, had not the like libertie:
If it be asked, whither the wife in a just cause, as for adultery, had not the like liberty:
cs pn31 vbb vvn, cs dt n1 p-acp dt j n1, c-acp p-acp n1, vhd xx dt j n1:
(28) verse (DIV2)
356
Page 143
3356
I answer, If we respect Gods institution touching mariage, the right of diuorce is equall to them both;
I answer, If we respect God's Institution touching marriage, the right of divorce is equal to them both;
pns11 vvb, cs pns12 vvb ng1 n1 vvg n1, dt n-jn pp-f n1 vbz j-jn p-acp pno32 d;
(28) verse (DIV2)
356
Page 143
3357
for in regard of the bond of mariage, they are equally bound one to another.
for in regard of the bound of marriage, they Are equally bound one to Another.
c-acp p-acp n1 pp-f dt n1 pp-f n1, pns32 vbr av-j vvn pi p-acp n-jn.
(28) verse (DIV2)
356
Page 143
3358
Here indeed this libertie is permitted onely to the man, by this politicke law, not that he had more right,
Here indeed this liberty is permitted only to the man, by this politic law, not that he had more right,
av av d n1 vbz vvn av-j p-acp dt n1, p-acp d j n1, xx cst pns31 vhd dc av-jn,
(28) verse (DIV2)
356
Page 143
3359
but to preuent the euill, of the hardnesse of his heart, who taking displeasure at his wife, would rather spill her blood, then continue with her.
but to prevent the evil, of the hardness of his heart, who taking displeasure At his wife, would rather spill her blood, then continue with her.
cc-acp pc-acp vvi dt j-jn, pp-f dt n1 pp-f po31 n1, r-crq vvg n1 p-acp po31 n1, vmd av-c vvi po31 n1, av vvb p-acp pno31.
(28) verse (DIV2)
356
Page 143
3360
If it be alleadged, that a man is the womans head:
If it be alleged, that a man is the woman's head:
cs pn31 vbb vvd, cst dt n1 vbz dt ng1 n1:
(28) verse (DIV2)
356
Page 143
3361
I answer, that is for regiment and direction in her place, but not in regard of breaking the bond of mariage, whereby he is bound to his wife,
I answer, that is for regiment and direction in her place, but not in regard of breaking the bound of marriage, whereby he is bound to his wife,
pns11 vvb, cst vbz p-acp n1 cc n1 p-acp po31 n1, cc-acp xx p-acp n1 pp-f vvg dt n1 pp-f n1, c-crq pns31 vbz vvn p-acp po31 n1,
(28) verse (DIV2)
356
Page 143
3362
as well as she to him, as the Apostle teacheth, 1. Cor. 7. 4. III. Point. The force and effect of this law was this, It made the Bill of diuorcement for any cause giuen, to be tolerable before men;
as well as she to him, as the Apostle Teaches, 1. Cor. 7. 4. III. Point. The force and Effect of this law was this, It made the Bill of divorcement for any cause given, to be tolerable before men;
c-acp av c-acp pns31 p-acp pno31, c-acp dt n1 vvz, crd np1 crd crd np1. n1. dt n1 cc n1 pp-f d n1 vbds d, pn31 vvd dt n1 pp-f n1 p-acp d n1 vvn, pc-acp vbi j p-acp n2;
(28) verse (DIV2)
356
Page 143
3363
& mariage after such a diuorce, lawfull and warrantable in the Courts of men, Deut. 24. 4. But yet in the court of conscience before God, the diuorcement it selfe,
& marriage After such a divorce, lawful and warrantable in the Courts of men, Deuteronomy 24. 4. But yet in the court of conscience before God, the divorcement it self,
cc n1 p-acp d dt n1, j cc j p-acp dt n2 pp-f n2, np1 crd crd p-acp av p-acp dt n1 pp-f n1 p-acp np1, dt n1 pn31 n1,
(28) verse (DIV2)
357
Page 143
3364
and second mariages made thereupon, were both vnlawfull;
and second marriages made thereupon, were both unlawful;
cc ord n2 vvd av, vbdr d j;
(28) verse (DIV2)
357
Page 143
3365
for God hateth this separation, Mal. 2. 15. And whether partie soeuer marieth another vpon this diuorce, commits adulterie, Matth. 19. 9. This must be remembred,for God hates this separation, Malachi 2. 15. And whither party soever Marrieth Another upon this divorce, commits adultery, Matthew 19. 9. This must be remembered,
p-acp np1 vvz d n1, np1 crd crd cc cs n1 av vvz j-jn p-acp d n1, vvz n1, np1 crd crd d vmb vbi vvn,
(28) verse (DIV2)
357
Page 143
3366
for the true vnderstanding of this law of Moses; the first words whereof, are a permission, to this effect;
for the true understanding of this law of Moses; the First words whereof, Are a permission, to this Effect;
p-acp dt j n1 pp-f d n1 pp-f np1; dt ord n1 c-crq, vbr dt n1, p-acp d n1;
(28) verse (DIV2)
357
Page 143
3367
If a man do conceiue such a dislike against his wife, as that he wil not abide with her,
If a man do conceive such a dislike against his wife, as that he will not abide with her,
cs dt n1 vdb vvi d dt n1 p-acp po31 n1, c-acp cst pns31 vmb xx vvi p-acp pno31,
(28) verse (DIV2)
357
Page 143
3368
but will needes put her away, then he may; but yet so, as hee giue her a bill of diuorce:
but will needs put her away, then he may; but yet so, as he give her a bill of divorce:
cc-acp vmb av vvi pno31 av, cs pns31 vmb; cc-acp av av, c-acp pns31 vvb pno31 dt n1 pp-f n1:
(28) verse (DIV2)
357
Page 143
3369
which doth not acquit him before God, but before men onely.
which does not acquit him before God, but before men only.
r-crq vdz xx vvi pno31 p-acp np1, cc-acp p-acp n2 av-j.
(28) verse (DIV2)
357
Page 143
3370
Hauing thus shewed the true meaning of this law, it remaineth now to see what the Pharises taught touching diuorce.
Having thus showed the true meaning of this law, it remains now to see what the Pharisees taught touching divorce.
vhg av vvn dt j n1 pp-f d n1, pn31 vvz av pc-acp vvi r-crq dt np2 vvd vvg n1.
(28) verse (DIV2)
358
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3371
Their doctrine was this, that hee which gaue a bill of diuorcement vnto his wife, for any light occasion, was thereby acquitted from her before God;
Their Doctrine was this, that he which gave a bill of divorcement unto his wife, for any Light occasion, was thereby acquitted from her before God;
po32 n1 vbds d, cst pns31 r-crq vvd dt n1 pp-f n1 p-acp po31 n1, p-acp d j n1, vbds av vvn p-acp pno31 p-acp np1;
(28) verse (DIV2)
358
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and thereupon might marie another, without the guilt of adulterie: and also that another man might lawfully marrie her that was thus diuorced.
and thereupon might marry Another, without the guilt of adultery: and also that Another man might lawfully marry her that was thus divorced.
cc av vmd vvi j-jn, p-acp dt n1 pp-f n1: cc av cst j-jn n1 vmd av-j vvi pno31 cst vbds av vvn.
(28) verse (DIV2)
358
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3373
That this was their meaning, may appeare by the contrarie answer of our Sauiour Christ, wherein he crosseth and confuteth this their interpretation, in the words following.
That this was their meaning, may appear by the contrary answer of our Saviour christ, wherein he Crosseth and confuteth this their Interpretation, in the words following.
cst d vbds po32 n1, vmb vvi p-acp dt j-jn n1 pp-f po12 n1 np1, c-crq pns31 vvz cc vvz d po32 n1, p-acp dt n2 vvg.
(28) verse (DIV2)
358
Page 144
3374
Verse 32. But I say vnto you, whosoeuer shall put away his wife, (except it be for fornication) causeth her to commit adulterie:
Verse 32. But I say unto you, whosoever shall put away his wife, (except it be for fornication) Causes her to commit adultery:
n1 crd p-acp pns11 vvb p-acp pn22, r-crq vmb vvi av po31 n1, (c-acp pn31 vbb p-acp n1) vvz pno31 pc-acp vvi n1:
(29) verse (DIV2)
358
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3375
and whosoeuer shall marrie her that is diuorced, committeth adulterie.
and whosoever shall marry her that is divorced, Committeth adultery.
cc r-crq vmb vvi pno31 cst vbz vvn, vvz n1.
(29) verse (DIV2)
358
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3376
Here Christ answereth not to Moses law, but to the corrupt interpretation of the Scribes and Pharises, whereby they depraued that law.
Here christ Answers not to Moses law, but to the corrupt Interpretation of the Scribes and Pharisees, whereby they depraved that law.
av np1 vvz xx p-acp np1 n1, cc-acp p-acp dt j n1 pp-f dt n2 cc np2, c-crq pns32 j-vvn cst n1.
(29) verse (DIV2)
359
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3377
By fornication Christ meaneth, not euery sinne of that kinde, but onely the sinne of adulterie; or that which is greater in that kind,
By fornication christ means, not every sin of that kind, but only the sin of adultery; or that which is greater in that kind,
p-acp n1 np1 vvz, xx d n1 pp-f d n1, cc-acp av-j dt n1 pp-f n1; cc cst r-crq vbz jc p-acp d n1,
(29) verse (DIV2)
359
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3378
namely incest. Adulterie, is a sinne that is committed by two parties, one whereof is either maried,
namely Incest. Adultery, is a sin that is committed by two parties, one whereof is either married,
av n1. np1-n, vbz dt n1 cst vbz vvn p-acp crd n2, crd c-crq vbz d vvn,
(29) verse (DIV2)
359
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or espowsed, as hath beene shewed before. Causeth her to commit adulterie: ] That is, giueth her occasion to marie againe, and so to commit adulterie;
or espoused, as hath been showed before. Causes her to commit adultery: ] That is, gives her occasion to marry again, and so to commit adultery;
cc vvn, c-acp vhz vbn vvn a-acp. vvz pno31 pc-acp vvi n1: ] cst vbz, vvz po31 n1 pc-acp vvi av, cc av pc-acp vvi n1;
(29) verse (DIV2)
359
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3380
because their first bond remaineth stil: and he that marieth her that is diuorced: ] that is, for any small cause, & not for adulterie, he also commits adulterie.
Because their First bound remains still: and he that Marrieth her that is divorced: ] that is, for any small cause, & not for adultery, he also commits adultery.
c-acp po32 ord n1 vvz av: cc pns31 cst vvz pno31 cst vbz vvn: ] cst vbz, p-acp d j n1, cc xx p-acp n1, pns31 av vvz n1.
(29) verse (DIV2)
359
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3381
Here then two points are set downe;
Here then two points Are Set down;
av av crd n2 vbr vvn a-acp;
(29) verse (DIV2)
360
Page 144
3382
First, that he who puts away his wife for any light cause, causeth her to commit adulterie.
First, that he who puts away his wife for any Light cause, Causes her to commit adultery.
ord, cst pns31 r-crq vvz av po31 n1 p-acp d j n1, vvz pno31 pc-acp vvi n1.
(29) verse (DIV2)
360
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3383
Secondly, hee that marieth her that is diuorced, committeth adulterie. Yet vnto both these, Christ putteth an exception in the case of adulterie.
Secondly, he that Marrieth her that is divorced, Committeth adultery. Yet unto both these, christ putteth an exception in the case of adultery.
ord, pns31 cst vvz pno31 cst vbz vvn, vvz n1. av p-acp d d, np1 vvz dt n1 p-acp dt n1 pp-f n1.
(29) verse (DIV2)
360
Page 144
3384
The Papists and some others, would restraine the exception to the first part of the sentence,
The Papists and Some Others, would restrain the exception to the First part of the sentence,
dt njp2 cc d n2-jn, vmd vvi dt n1 p-acp dt ord n1 pp-f dt n1,
(29) verse (DIV2)
360
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3385
and make it a negation, to this effect;
and make it a negation, to this Effect;
cc vvi pn31 dt n1, p-acp d n1;
(29) verse (DIV2)
360
Page 144
3386
He that puts away his wife, beeing no fornicator, &c. But the truth is, that the exception belongs to the whole answer of our Sauiour Christ, denying diuorce, saue onely for adulterie;He that puts away his wife, being no fornicator, etc. But the truth is, that the exception belongs to the Whole answer of our Saviour christ, denying divorce, save only for adultery;
pns31 cst vvz av po31 n1, vbg dx n1, av p-acp dt n1 vbz, cst dt n1 vvz p-acp dt j-jn n1 pp-f po12 n1 np1, vvg n1, vvb av-j c-acp n1;
(29) verse (DIV2)
360
Page 144
3387
and permitting no mariage after diuorcement, saue onely where the diuorce is for adulterie.
and permitting no marriage After divorcement, save only where the divorce is for adultery.
cc vvg dx n1 p-acp n1, vvb av-j c-crq dt n1 vbz p-acp n1.
(29) verse (DIV2)
360
Page 144
3388
First, whereas our Sauiour Christ opposeth vnto this politicke law of Moses, concerning diuorce, the law of nature, touching mariage, Ge. 2. 24. He giueth vs an excellent distinction between all politicke laws,
First, whereas our Saviour christ Opposeth unto this politic law of Moses, Concerning divorce, the law of nature, touching marriage, Ge. 2. 24. He gives us an excellent distinction between all politic laws,
ord, cs po12 n1 np1 vvz p-acp d j n1 pp-f np1, vvg n1, dt n1 pp-f n1, vvg n1, np1 crd crd pns31 vvz pno12 dt j n1 p-acp d j n2,
(29) verse (DIV2)
361
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3389
and the law of nature, which is the morall law;
and the law of nature, which is the moral law;
cc dt n1 pp-f n1, r-crq vbz dt j n1;
(29) verse (DIV2)
361
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3390
for that is a law of eternall equitie, commaunding good, and forbidding euill simply, without respect of man:
for that is a law of Eternal equity, commanding good, and forbidding evil simply, without respect of man:
p-acp d vbz dt n1 pp-f j n1, vvg j, cc vvg j-jn av-j, p-acp n1 pp-f n1:
(29) verse (DIV2)
361
Page 144
3391
but politicke lawes are tempered according to the cōditions of men, and though they doe not approoue,
but politic laws Are tempered according to the conditions of men, and though they do not approve,
cc-acp j n2 vbr vvn vvg p-acp dt n2 pp-f n2, cc cs pns32 vdb xx vvi,
(29) verse (DIV2)
361
Page 144
3392
yet sometimes they permit euill, for the auoyding of greater mischiefe: yea, they tolerate that, which before God, and in conscience is condemned.
yet sometime they permit evil, for the avoiding of greater mischief: yea, they tolerate that, which before God, and in conscience is condemned.
av av pns32 vvb j-jn, p-acp dt vvg pp-f jc n1: uh, pns32 vvi cst, r-crq p-acp np1, cc p-acp n1 vbz vvn.
(29) verse (DIV2)
361
Page 144
3393
This point must teach vs, not to content our selues with performing obedience to the politicke lawes of men,
This point must teach us, not to content our selves with performing Obedience to the politic laws of men,
d n1 vmb vvi pno12, xx pc-acp vvi po12 n2 p-acp vvg n1 p-acp dt j n2 pp-f n2,
(29) verse (DIV2)
361
Page 144
3394
for the lawes of men may tolerate that which Gods law doth condemne:
for the laws of men may tolerate that which God's law does condemn:
p-acp dt n2 pp-f n2 vmb vvi d r-crq n2 n1 vdz vvi:
(29) verse (DIV2)
361
Page 144
3395
so the law of this Land in practise tolerates vsurie, but vsurers must not hereupon thinke that all is safe & well with them,
so the law of this Land in practice tolerates Usury, but usurers must not hereupon think that all is safe & well with them,
av dt n1 pp-f d n1 p-acp n1 vvz n1, cc-acp n2 vmb xx av vvi cst d vbz j cc av p-acp pno32,
(29) verse (DIV2)
361
Page 145
3396
and that they sinne not in taking ten in the hundred, because the law of the land permits it;
and that they sin not in taking ten in the hundred, Because the law of the land permits it;
cc cst pns32 vvb xx p-acp vvg crd p-acp dt crd, c-acp dt n1 pp-f dt n1 vvz pn31;
(29) verse (DIV2)
361
Page 145
3397
for our law tolerates that, for the preuenting of greater vsurie, when as the law of God doth vtterly condemne the same.
for our law tolerates that, for the preventing of greater Usury, when as the law of God does utterly condemn the same.
p-acp po12 n1 vvz d, p-acp dt vvg pp-f jc n1, c-crq c-acp dt n1 pp-f np1 vdz av-j vvi dt d.
(29) verse (DIV2)
361
Page 145
3398
Againe, our laws are open for men to goe to law at the first, vpon euery light occasion, without seeking former means of agreement;
Again, our laws Are open for men to go to law At the First, upon every Light occasion, without seeking former means of agreement;
av, po12 n2 vbr j p-acp n2 pc-acp vvi p-acp n1 p-acp dt ord, p-acp d j n1, p-acp vvg j n2 pp-f n1;
(29) verse (DIV2)
361
Page 145
3399
but yet such men as doe so, are guiltie of sinne before God, notwithstanding their libertie by our politike lawes.
but yet such men as do so, Are guilty of sin before God, notwithstanding their liberty by our politic laws.
cc-acp av d n2 c-acp vdb av, vbr j pp-f n1 p-acp np1, c-acp po32 n1 p-acp po12 j n2.
(29) verse (DIV2)
361
Page 145
3400
Some politike lawes also tolerate contracts of mariage, made without consent of parents;
some politic laws also tolerate contracts of marriage, made without consent of Parents;
d j n2 av vvi n2 pp-f n1, vvn p-acp n1 pp-f n2;
(29) verse (DIV2)
361
Page 145
3401
yet such children sin against the law of God, for herein God requires childrens subiection to their parents and gouernours.
yet such children sin against the law of God, for herein God requires Children's subjection to their Parents and Governors.
av d n2 vvb p-acp dt n1 pp-f np1, c-acp av np1 vvz ng2 n1 p-acp po32 n2 cc n2.
(29) verse (DIV2)
361
Page 145
3402
And the like might be shewed in many other points, so that it is no sufficient iustification of our actions, to say the lawes of men allow vs so to doe.
And the like might be showed in many other points, so that it is no sufficient justification of our actions, to say the laws of men allow us so to do.
cc dt av-j vmd vbi vvn p-acp d j-jn n2, av cst pn31 vbz dx j n1 pp-f po12 n2, pc-acp vvi dt n2 pp-f n2 vvb pno12 av pc-acp vdi.
(29) verse (DIV2)
361
Page 145
3403
Secondly, hence we may learne, that a man cannot lawfully ▪ and with good conscience put away his wife, except it be for adulterie;
Secondly, hence we may Learn, that a man cannot lawfully ▪ and with good conscience put away his wife, except it be for adultery;
ord, av pns12 vmb vvi, cst dt n1 vmbx av-j ▪ cc p-acp j n1 vvd av po31 n1, c-acp pn31 vbb p-acp n1;
(29) verse (DIV2)
362
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3404
the text is cleare both heare, and also Math. 19. 7. which confuteth the ciuill laws of some countries,
the text is clear both hear, and also Math. 19. 7. which confuteth the civil laws of Some countries,
dt n1 vbz j av-d vvi, cc av np1 crd crd r-crq vvz dt j n2 pp-f d n2,
(29) verse (DIV2)
362
Page 145
3405
& the popish constitutions, that allow other causes of diuorce, besides adulterie. Here they obiect sundrie things, in their defence against this doctrine.
& the popish constitutions, that allow other Causes of divorce, beside adultery. Here they Object sundry things, in their defence against this Doctrine.
cc dt j n2, cst vvb j-jn n2 pp-f n1, p-acp n1. av pns32 vvi j n2, p-acp po32 n1 p-acp d n1.
(29) verse (DIV2)
362
Page 145
3406
As 1. the saying of Christ, Whosoeuer forsaketh Father or Mother, wife, &c. shall receiue much reward, Math• 19. 29. Here (say they) is diuorce for religion allowed.
As 1. the saying of christ, Whosoever Forsaketh Father or Mother, wife, etc. shall receive much reward, Math• 19. 29. Here (say they) is divorce for Religion allowed.
p-acp crd dt n1 pp-f np1, r-crq vvz n1 cc n1, n1, av vmb vvi d n1, np1 crd crd av (vvb pns32) vbz n1 p-acp n1 vvn.
(29) verse (DIV2)
362
Page 145
3407
Ans. Christ by forsaking, meaneth not that separation which is made, by giuing a Bil of diuorcement;Ans. christ by forsaking, means not that separation which is made, by giving a Bil of divorcement;
np1 np1 p-acp vvg, vvz xx d n1 r-crq vbz vvn, p-acp vvg dt n1 pp-f n1;
(29) verse (DIV2)
362
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3408
but that which is caused by imprisonment, banishment, or by death. 2. Obiect. 1. Cor. 7. 15. If the vnbeleeuing depart, let him depart;
but that which is caused by imprisonment, banishment, or by death. 2. Object. 1. Cor. 7. 15. If the unbelieving depart, let him depart;
cc-acp cst r-crq vbz vvn p-acp n1, n1, cc p-acp n1. crd n1. crd np1 crd crd cs dt vvg n1, vvb pno31 vvi;
(29) verse (DIV2)
362
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3409
a brother or a sister is not bound in such things. Here (say they) is another cause of diuorce.a brother or a sister is not bound in such things. Here (say they) is Another cause of divorce.
dt n1 cc dt n1 vbz xx vvn p-acp d n2. av (vvb pns32) vbz j-jn n1 pp-f n1.
(29) verse (DIV2)
363
Page 145
3410
Ans. The malitious and wilfull departing of the vnbeleeuer, doth dissolue the mariage; but that is no cause of giuing a bil of diuorce: onely adulterie causeth that.Ans. The malicious and wilful departing of the unbeliever, does dissolve the marriage; but that is no cause of giving a bil of divorce: only adultery Causes that.
np1 dt j cc j n-vvg pp-f dt n1, vdz vvi dt n1; cc-acp d vbz dx n1 pp-f vvg dt n1 pp-f n1: av-j n1 vvz d.
(29) verse (DIV2)
363
Page 145
3411
Here the beleeuer is a meere patient, and the diuorce is made by the vnbeleeuer, who vniustly forsaketh,
Here the believer is a mere patient, and the divorce is made by the unbeliever, who unjustly Forsaketh,
av dt n1 vbz dt j n1, cc dt n1 vbz vvn p-acp dt n1, r-crq av-j vvz,
(29) verse (DIV2)
363
Page 145
3412
and so puts away the other. 3. Obiect. Titus. 9. 10. Auoide an heretake after once or twice admonition.
and so puts away the other. 3. Object. Titus. 9. 10. Avoid an heretake After once or twice admonition.
cc av vvz av dt n-jn. crd n1. np1. crd crd vvb dt vvb p-acp a-acp cc av n1.
(29) verse (DIV2)
363
Page 145
3413
This (say they) is spoken to all Christians; and therefore for heresie, may a bill of diuorce be giuen.
This (say they) is spoken to all Christians; and Therefore for heresy, may a bill of divorce be given.
np1 (vvb pns32) vbz vvn p-acp d np1; cc av p-acp n1, vmb dt n1 pp-f n1 vbb vvn.
(29) verse (DIV2)
364
Page 145
3414
Ans. First, that commandemēt is not giuen to euery priuate person, but to the Ministers of the church, who after one or two admonitions, are to excommunicate and cut off all heretikes from the Church.Ans. First, that Commandment is not given to every private person, but to the Ministers of the Church, who After one or two admonitions, Are to excommunicate and Cut off all Heretics from the Church.
np1 ord, cst n1 vbz xx vvn p-acp d j n1, cc-acp p-acp dt n2 pp-f dt n1, r-crq p-acp crd cc crd n2, vbr pc-acp vvi cc vvi a-acp d n2 p-acp dt n1.
(29) verse (DIV2)
364
Page 145
3415
Secondly, it hindreth not, but that the bond of mariage may remaine sure and firme, though one of the parties be cut off from the Church;
Secondly, it hindereth not, but that the bound of marriage may remain sure and firm, though one of the parties be Cut off from the Church;
ord, pn31 vvz xx, cc-acp cst dt n1 pp-f n1 vmb vvi j cc j, c-acp pi pp-f dt n2 vbb vvn a-acp p-acp dt n1;
(29) verse (DIV2)
364
Page 145
3416
for the beleeuing husband must not forsake his vnbeleeuing wife, if shee will dwell with him: 1. Corinthians, 7. 12. 4. Obiect. After mariage, one partie may haue a contagious and incurable disease, which may cause the other to giue a bil of diuorce.for the believing husband must not forsake his unbelieving wife, if she will dwell with him: 1. Corinthians, 7. 12. 4. Object. After marriage, one party may have a contagious and incurable disease, which may cause the other to give a bil of divorce.
p-acp dt vvg n1 vmb xx vvi po31 vvg n1, cs pns31 vmb vvi p-acp pno31: crd np1, crd crd crd n1. p-acp n1, crd n1 vmb vhi dt j cc j n1, r-crq vmb vvi dt j-jn pc-acp vvi dt n1 pp-f n1.
(29) verse (DIV2)
364
Page 145
3417
Answer. A contagious disease may cause a separation for a time, but no diuorce; and if that disease bee incurable, and disable the partie from the dutie of mariage,Answer. A contagious disease may cause a separation for a time, but no divorce; and if that disease be incurable, and disable the party from the duty of marriage,
vvb. dt j n1 vmb vvi dt n1 p-acp dt n1, cc-acp dx n1; cc cs d n1 vbi j, cc vvb dt n1 p-acp dt n1 pp-f n1,
(29) verse (DIV2)
365
Page 146
3418
then such parties must thinke themselues, as it were, called of God to liue in single life.
then such parties must think themselves, as it were, called of God to live in single life.
cs d n2 vmb vvi px32, c-acp pn31 vbdr, vvn pp-f np1 pc-acp vvi p-acp j n1.
(29) verse (DIV2)
365
Page 146
3419
5. Obiect. But maried persons may seeke to spill the blood one of another, and therfore it is good to giue a bil of diuorce, to preuent that euil.
5. Object. But married Persons may seek to spill the blood one of Another, and Therefore it is good to give a bil of divorce, to prevent that evil.
crd n1. p-acp j-vvn n2 vmb vvi pc-acp vvi dt n1 crd pp-f n-jn, cc av pn31 vbz j pc-acp vvi dt n1 pp-f n1, pc-acp vvi d j-jn.
(29) verse (DIV2)
366
Page 146
3420
Answer. Such enmitie may cause a separation for a time, till reconciliation be made, but the bond of mariage must not therefore bee broken.Answer. Such enmity may cause a separation for a time, till reconciliation be made, but the bound of marriage must not Therefore be broken.
vvb. d n1 vmb vvi dt n1 p-acp dt n1, c-acp n1 vbb vvn, cc-acp dt n1 pp-f n1 vmb xx av vbi vvn.
(29) verse (DIV2)
366
Page 146
3421
6. Obiect. Death maketh a diuorce.
6. Object. Death makes a divorce.
crd n1. n1 vvz dt n1.
(29) verse (DIV2)
367
Page 146
3422
Ans. Death indeede endeth mariage estate, and setteth the partie liuing free, to marrie in the Lord, where he or shee will;Ans. Death indeed Endeth marriage estate, and sets the party living free, to marry in the Lord, where he or she will;
np1 n1 av vvz n1 n1, cc vvz dt n1 vvg j, pc-acp vvi p-acp dt n1, c-crq pns31 cc pns31 vmb;
(29) verse (DIV2)
367
Page 146
3423
but this comes not by diuorce giuen of either partie:
but this comes not by divorce given of either party:
cc-acp d vvz xx p-acp n1 vvn pp-f d n1:
(29) verse (DIV2)
367
Page 146
3424
so that the conclusion still remaineth firme, that a man with good conscience cannot giue a bill of diuorce for any cause, but for adulterie:
so that the conclusion still remains firm, that a man with good conscience cannot give a bill of divorce for any cause, but for adultery:
av cst dt n1 av vvz j, cst dt n1 p-acp j n1 vmbx vvi dt n1 pp-f n1 p-acp d n1, cc-acp p-acp n1:
(29) verse (DIV2)
367
Page 146
3425
and therefore those lawes which permit diuorce for other causes, are greatly faultie before God.
and Therefore those laws which permit divorce for other Causes, Are greatly faulty before God.
cc av d n2 r-crq vvb n1 p-acp j-jn n2, vbr av-j j p-acp np1.
(29) verse (DIV2)
367
Page 146
3426
If any shall aske, whether mens laws may not make more causes of diuorcemēt, then this one? I answer, no;
If any shall ask, whither men's laws may not make more Causes of divorcement, then this one? I answer, no;
cs d vmb vvi, cs ng2 n2 vmb xx vvi dc n2 pp-f n1, cs d crd? pns11 vvb, uh-dx;
(29) verse (DIV2)
367
Page 146
3427
for mariage is not a meere ciuill thing, but partly spirituall and diuine, and therefore God onely hath power to appoint the beginning, the continuance, and the end thereof.
for marriage is not a mere civil thing, but partly spiritual and divine, and Therefore God only hath power to appoint the beginning, the Continuance, and the end thereof.
p-acp n1 vbz xx dt j j n1, cc-acp av j cc j-jn, cc av np1 av-j vhz n1 pc-acp vvi dt n1, dt n1, cc dt n1 av.
(29) verse (DIV2)
367
Page 146
3428
If any yet aske, why Idolatrie & Magycke, which be greater sinnes then adulterie, may not breake mariage? Ans. They are greater indeede, against God,
If any yet ask, why Idolatry & Magycke, which be greater Sins then adultery, may not break marriage? Ans. They Are greater indeed, against God,
cs d av vvi, q-crq n1 cc j-jn, r-crq vbb jc n2 cs n1, vmb xx vvi n1? np1 pns32 vbr jc av, p-acp np1,
(29) verse (DIV2)
367
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3429
but not in this ordinance of mariage;
but not in this Ordinance of marriage;
cc-acp xx p-acp d n1 pp-f n1;
(29) verse (DIV2)
367
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3430
for the sinne of adulterie, breaketh onely the bond of mariage, which may remaine still betweene two parties,
for the sin of adultery, breaks only the bound of marriage, which may remain still between two parties,
p-acp dt n1 pp-f n1, vvz av-j dt n1 pp-f n1, r-crq vmb vvi av p-acp crd n2,
(29) verse (DIV2)
367
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3431
though one be an idolater, a witch, or an Atheist.
though one be an idolater, a witch, or an Atheist.
c-acp pi vbb dt n1, dt n1, cc dt n1.
(29) verse (DIV2)
367
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3432
Now considering that Adulterie is so great a sinne, that it cuts of the knot off mariage, aboue all things, those persons that are called to this estate, must take heede of all sinnes, so of this especially.
Now considering that Adultery is so great a sin, that it cuts of the knot off marriage, above all things, those Persons that Are called to this estate, must take heed of all Sins, so of this especially.
av vvg d n1 vbz av j dt n1, cst pn31 vvz pp-f dt n1 a-acp n1, p-acp d n2, d n2 cst vbr vvn p-acp d n1, vmb vvi n1 pp-f d n2, av pp-f d av-j.
(29) verse (DIV2)
367
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3433
Thirdly, here may be asked, whether after diuorce for adulterie, the parties diuorced may marrie againe, without committing adulterie? This point hath bin diuersly discussed, wee will consider the reasons on both sides;
Thirdly, Here may be asked, whither After divorce for adultery, the parties divorced may marry again, without committing adultery? This point hath been diversely discussed, we will Consider the Reasons on both sides;
ord, av vmb vbi vvn, cs p-acp n1 p-acp n1, dt n2 vvn vmb vvi av, p-acp vvg n1? d n1 vhz vbn av-j vvn, pns12 vmb vvi dt n2 p-acp d n2;
(29) verse (DIV2)
368
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3434
First, for the lawfulnes of it, especially to the party innocent. 1. From Christs doctrine in this place;
First, for the lawfulness of it, especially to the party innocent. 1. From Christ Doctrine in this place;
ord, p-acp dt n1 pp-f pn31, av-j p-acp dt n1 j-jn. crd p-acp npg1 n1 p-acp d n1;
(29) verse (DIV2)
368
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3435
for in his answer to the false interpretation of Moses politicke Law, touching diuorce, hee first propounds a generall rule,
for in his answer to the false Interpretation of Moses politic Law, touching divorce, he First propounds a general Rule,
c-acp p-acp po31 n1 p-acp dt j n1 pp-f np1 j n1, vvg n1, pns31 ord vvz dt j n1,
(29) verse (DIV2)
369
Page 146
3436
and then puts an exception thereto:
and then puts an exception thereto:
cc av vvz dt n1 av:
(29) verse (DIV2)
369
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3437
the nature of which exception is, alwaies to implie and put downe the contrarie to the generall rule. As in this place;
the nature of which exception is, always to imply and put down the contrary to the general Rule. As in this place;
dt n1 pp-f r-crq n1 vbz, av pc-acp vvi cc vvi a-acp dt j-jn p-acp dt j n1. p-acp p-acp d n1;
(29) verse (DIV2)
369
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3438
the generall rule is, Whosoeuer putteth away his wife, causeth her to commit adulterie; & hee that marieth her committeth adulterie. The exception then must bee contrarie;
the general Rule is, Whosoever putteth away his wife, Causes her to commit adultery; & he that Marrieth her Committeth adultery. The exception then must be contrary;
dt j n1 vbz, r-crq vvz av po31 n1, vvz pno31 pc-acp vvi n1; cc pns31 cst vvz po31 vvz n1. dt n1 av vmb vbi j-jn;
(29) verse (DIV2)
369
Page 146
3439
namely, that in the case of adulterie, hee that puts away his wife, lawfully conuicted thereof, causeth her not to commit adulterie;
namely, that in the case of adultery, he that puts away his wife, lawfully convicted thereof, Causes her not to commit adultery;
av, cst p-acp dt n1 pp-f n1, pns31 cst vvz av po31 n1, av-j j-vvn av, vvz pno31 xx pc-acp vvi n1;
(29) verse (DIV2)
369
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neither he that marieth her that is diuorced, doth commit adulterie.
neither he that Marrieth her that is divorced, does commit adultery.
av-dx pns31 cst vvz pno31 cst vbz vvn, vdz vvi n1.
(29) verse (DIV2)
369
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3441
If it be said, that Christ propoūdeth two rules, one for the case of diuorce, the other for the case of marying after diuorce;
If it be said, that christ propoundeth two rules, one for the case of divorce, the other for the case of marrying After divorce;
cs pn31 vbb vvn, cst np1 vvz crd n2, pi p-acp dt n1 pp-f n1, dt j-jn p-acp dt n1 pp-f vvg p-acp n1;
(29) verse (DIV2)
369
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3442
& applyeth his exception for adulterie only to the case of diuorce, and not to the case of mariage after diuorce.
& Applieth his exception for adultery only to the case of divorce, and not to the case of marriage After divorce.
cc vvz po31 n1 p-acp n1 av-j p-acp dt n1 pp-f n1, cc xx p-acp dt n1 pp-f n1 p-acp n1.
(29) verse (DIV2)
369
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3443
Ans. As the exception for adulterie, is here in this chapter ioyned with the case of diuorce;Ans. As the exception for adultery, is Here in this chapter joined with the case of divorce;
np1 p-acp dt n1 p-acp n1, vbz av p-acp d n1 vvn p-acp dt n1 pp-f n1;
(29) verse (DIV2)
369
Page 147
3444
he that putteth away his wife, except it be for fornication, &c. so in the 19. cha. v. 9. the same exception for adulterie, is expresly applied not only to the case of diuorce,he that putteth away his wife, except it be for fornication, etc. so in the 19. cham. v. 9. the same exception for adultery, is expressly applied not only to the case of divorce,
pns31 cst vvz av po31 n1, c-acp pn31 vbb p-acp n1, av av p-acp dt crd pns11|vhb. n1 crd av d n1 p-acp n1, vbz av-j vvn xx av-j p-acp dt n1 pp-f n1,
(29) verse (DIV2)
369
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3445
but also to the case of mariage after diuorce;
but also to the case of marriage After divorce;
cc-acp av p-acp dt n1 pp-f n1 p-acp n1;
(29) verse (DIV2)
369
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3446
saying, Whosoeuer shal put away his wife, except it be for fornication, and marie another, committeth adulterie:
saying, Whosoever shall put away his wife, except it be for fornication, and marry Another, Committeth adultery:
vvg, r-crq vmb vvi av po31 n1, c-acp pn31 vbb p-acp n1, cc vvi j-jn, vvz n1:
(29) verse (DIV2)
369
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3447
so that if in this place the exception make the diuorce lawfull for adulterie, then in the 19. chapter, it maketh it lawfull to marie againe after such diuorce, without the guilt of adulterie. 2. The innocent partie is not to bee punished for the wilfulnesse of the offender,
so that if in this place the exception make the divorce lawful for adultery, then in the 19. chapter, it makes it lawful to marry again After such divorce, without the guilt of adultery. 2. The innocent party is not to be punished for the wilfulness of the offender,
av cst cs p-acp d n1 dt n1 vvb dt n1 j p-acp n1, av p-acp dt crd n1, pn31 vvz pn31 j pc-acp vvi av p-acp d n1, p-acp dt n1 pp-f n1. crd dt j-jn n1 vbz xx pc-acp vbi vvn p-acp dt n1 pp-f dt n1,
(29) verse (DIV2)
369
Page 147
3448
and therefore the partie that is faultlesse may with good conscience marrie againe, after lawfull diuorce. 3. God hath prouided mariage to bee a remedie against incontinencie for all persons, 1. Corinth. 7. 2. But if parties lawfully diuorced, might not marie againe,
and Therefore the party that is faultless may with good conscience marry again, After lawful divorce. 3. God hath provided marriage to be a remedy against incontinency for all Persons, 1. Corinth. 7. 2. But if parties lawfully divorced, might not marry again,
cc av dt n1 cst vbz j vmb p-acp j n1 vvi av, p-acp j n1. crd np1 vhz vvn n1 pc-acp vbi dt n1 p-acp n1 p-acp d n2, crd np1. crd crd p-acp cs n2 av-j vvn, vmd xx vvi av,
(29) verse (DIV2)
369
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3449
then they should want this remedie, and bee depriued of this benefit. If it be said, they may reconcile themselues each to other, and so haue remedie.
then they should want this remedy, and be deprived of this benefit. If it be said, they may reconcile themselves each to other, and so have remedy.
cs pns32 vmd vvi d n1, cc vbi vvn pp-f d n1. cs pn31 vbb vvn, pns32 vmb vvi px32 d p-acp n-jn, cc av vhb n1.
(29) verse (DIV2)
369
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3450
Answer. But what if the partie offending liue in adulterie still, then the partie innocent cannot in conscience ioyne him or her selfe to the other,Answer. But what if the party offending live in adultery still, then the party innocent cannot in conscience join him or her self to the other,
vvb. cc-acp q-crq cs dt n1 vvg vvb p-acp n1 av, cs dt n1 j-jn vmbx p-acp n1 vvi pno31 cc po31 n1 p-acp dt n-jn,
(29) verse (DIV2)
369
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3451
and reunite the bond of matrimonie; for that were too much lenitie, towards so foule a crime:
and reunite the bound of matrimony; for that were too much lenity, towards so foul a crime:
cc vvi dt n1 pp-f n1; p-acp d vbdr av d n1, p-acp av j dt n1:
(29) verse (DIV2)
369
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3452
and a sinne against God, for want of Christian reconciliation, which requireth that this revniting should bee in the Lord,
and a sin against God, for want of Christian reconciliation, which requires that this Reuniting should be in the Lord,
cc dt n1 p-acp np1, p-acp n1 pp-f njp n1, r-crq vvz d d n-vvg vmd vbi p-acp dt n1,
(29) verse (DIV2)
369
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3453
and not in the flesh alone. 4. The phrases of Scripture vsed by the holy Ghost, concerning mariage after diuorce, restraining it to some cases,
and not in the Flesh alone. 4. The phrases of Scripture used by the holy Ghost, Concerning marriage After divorce, restraining it to Some cases,
cc xx p-acp dt n1 av-j. crd dt n2 pp-f n1 vvn p-acp dt j n1, vvg n1 p-acp n1, vvg pn31 p-acp d n2,
(29) verse (DIV2)
369
Page 147
3454
and allowing it in others, seeme to take it for granted, that after lawfull diuorce, it is no sinne to marrie againe.
and allowing it in Others, seem to take it for granted, that After lawful divorce, it is no sin to marry again.
cc vvg pn31 p-acp n2-jn, vvb pc-acp vvi pn31 p-acp vvn, cst p-acp j n1, pn31 vbz dx n1 pc-acp vvi av.
(29) verse (DIV2)
369
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3455
Reasons alleadged on the other side. First, Christs generall saying, Whosoeuer putteth away his wife, and marieth another, committeth adulterie.
Reasons alleged on the other side. First, Christ general saying, Whosoever putteth away his wife, and Marrieth Another, Committeth adultery.
n2 vvd p-acp dt j-jn n1. ord, npg1 j n-vvg, r-crq vvz av po31 n1, cc vvz j-jn, vvz n1.
(29) verse (DIV2)
370
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3456
Hence some inferre, that there may be no mariage at all after any diuorce. But they abuse that Scripture, for though Saint Marke put downe no exception;
Hence Some infer, that there may be no marriage At all After any divorce. But they abuse that Scripture, for though Saint Mark put down no exception;
av d vvb, cst a-acp vmb vbi dx n1 p-acp d c-acp d n1. p-acp pns32 vvb cst n1, c-acp cs n1 vvb vvd a-acp dx n1;
(29) verse (DIV2)
370
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3457
yet Matthew hath made supply therof in two places, Chapter 5. 32. and 19. 9. Now the Gospels were penned by seuerall men, that that which was not fully expressed by one, might bee supplied by another, that so by conferring writer with writer, the whole truth might be made manifest.
yet Matthew hath made supply thereof in two places, Chapter 5. 32. and 19. 9. Now the Gospels were penned by several men, that that which was not Fully expressed by one, might be supplied by Another, that so by conferring writer with writer, the Whole truth might be made manifest.
av np1 vhz vvn n1 av p-acp crd n2, n1 crd crd cc crd crd av dt ng1 vbdr vvn p-acp j n2, cst d r-crq vbds xx av-j vvn p-acp crd, vmd vbi vvn p-acp j-jn, cst av p-acp vvg n1 p-acp n1, dt j-jn n1 vmd vbi vvn j.
(29) verse (DIV2)
370
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3458
Secondly, Matth. 19. 6. Whom God hath coupled, let not man put asunder:
Secondly, Matthew 19. 6. Whom God hath coupled, let not man put asunder:
ord, np1 crd crd ro-crq np1 vhz vvn, vvb xx n1 vvi av:
(29) verse (DIV2)
371
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3459
Therefore after diuorce, they stil remaine man and wife, before God, and may not marrie to others.
Therefore After divorce, they still remain man and wife, before God, and may not marry to Others.
av p-acp n1, pns32 av vvi n1 cc n1, c-acp np1, cc vmb xx vvi p-acp n2-jn.
(29) verse (DIV2)
371
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Ans. The partie offending breaks the bond of mariage, and so sinneth grieuously against that commandement:Ans. The party offending breaks the bound of marriage, and so Sinneth grievously against that Commandment:
np1 dt n1 vvg vvz dt n1 pp-f n1, cc av vvz av-j p-acp d n1:
(29) verse (DIV2)
371
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3461
but the partie innocent marying againe after lawfull diuorce, only taketh the benefit of that libertie, whereto God hath set him free, through the vnlawfull breaking of the bond, by the partie offending.
but the party innocent marrying again After lawful divorce, only Takes the benefit of that liberty, whereto God hath Set him free, through the unlawful breaking of the bound, by the party offending.
cc-acp dt n1 j-jn vvg av p-acp j n1, av-j vvz dt n1 pp-f d n1, c-crq np1 vhz vvn pno31 j, p-acp dt j n-vvg pp-f dt n1, p-acp dt n1 vvg.
(29) verse (DIV2)
371
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3462
Thirdly, Rom. 6. 2. The woman is bound to the man while he liueth, and therfore may not marrie againe after diuorcement.
Thirdly, Rom. 6. 2. The woman is bound to the man while he lives, and Therefore may not marry again After divorcement.
ord, np1 crd crd dt n1 vbz vvn p-acp dt n1 cs pns31 vvz, cc av vmb xx vvi av p-acp n1.
(29) verse (DIV2)
372
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Ans. That place must be vnderstood of the state of mariage, continuing vndissolued till death: but in the case of adulterie, the bond of mariage is broken;Ans. That place must be understood of the state of marriage, Continuing undissolved till death: but in the case of adultery, the bound of marriage is broken;
np1 cst n1 vmb vbi vvn pp-f dt n1 pp-f n1, vvg vvn p-acp n1: cc-acp p-acp dt n1 pp-f n1, dt n1 pp-f n1 vbz vvn;
(29) verse (DIV2)
372
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3464
and therefore that hindreth not, but mariage may bee after lawfull diuorce.
and Therefore that hindereth not, but marriage may be After lawful divorce.
cc av cst vvz xx, cc-acp n1 vmb vbi a-acp j n1.
(29) verse (DIV2)
372
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3465
Fourthly, 1. Corinth. 7. 10, 11. Let not the wife depart from her husband, and if shee depart, let her remaine vnmarried,
Fourthly, 1. Corinth. 7. 10, 11. Let not the wife depart from her husband, and if she depart, let her remain unmarried,
ord, crd np1. crd crd, crd vvb xx dt n1 vvb p-acp po31 n1, cc cs pns31 vvb, vvb pno31 vvi j-vvn-u,
(29) verse (DIV2)
373
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Fourthly, this serues to arme vs against all carnall and slauish feare, whereby mens hearts are oppressed, either in regard of death,
Fourthly, this serves to arm us against all carnal and slavish Fear, whereby men's hearts Are oppressed, either in regard of death,
ord, d vvz pc-acp vvi pno12 p-acp d j cc j n1, c-crq ng2 n2 vbr vvn, av-d p-acp n1 pp-f n1,
(51) verse (DIV2)
641
Page 249
3466
and be reconciled vnto her husband, and let not the husband put away his wife. Here (say they) is a plaine place against mariage after diuorcement.and be reconciled unto her husband, and let not the husband put away his wife. Here (say they) is a plain place against marriage After divorcement.
cc vbi vvn p-acp po31 n1, cc vvb xx dt n1 vvd av po31 n1. av (vvb pns32) vbz dt j n1 p-acp n1 p-acp n1.
(29) verse (DIV2)
373
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3467
Answer. The Apostle speaketh of departure, and putting away, for other causes then adulterie;Answer. The Apostle speaks of departure, and putting away, for other Causes then adultery;
vvb. dt n1 vvz pp-f n1, cc vvg av, p-acp j-jn n2 av n1;
(29) verse (DIV2)
373
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as for hatred, dislike, &c. which indeede are no sufficient causes of diuorce, and therefore they that separate therupon, ought not to marrie.
as for hatred, dislike, etc. which indeed Are no sufficient Causes of divorce, and Therefore they that separate thereupon, ought not to marry.
c-acp p-acp n1, n1, av r-crq av vbr dx j n2 pp-f n1, cc av pns32 cst vvb av, vmd xx pc-acp vvi.
(29) verse (DIV2)
373
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3469
Fiftly, The bond of mariage, is a resemblance of the coniunction that is betweene Christ and his Church, which is inseparable and eternall;
Fifty, The bound of marriage, is a resemblance of the conjunction that is between christ and his Church, which is inseparable and Eternal;
ord, dt n1 pp-f n1, vbz dt n1 pp-f dt n1 cst vbz p-acp np1 cc po31 n1, r-crq vbz j cc j;
(29) verse (DIV2)
374
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3470
and therefore mariage also is inseparable.
and Therefore marriage also is inseparable.
cc av n1 av vbz j.
(29) verse (DIV2)
374
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3471
Answer. That resemblance stands not in euery thing, but in this, That as in mariage two are made one flesh, Answer. That resemblance Stands not in every thing, but in this, That as in marriage two Are made one Flesh,
vvb. cst n1 vvz xx p-acp d n1, cc-acp p-acp d, cst a-acp p-acp n1 crd vbr vvn crd n1,
(29) verse (DIV2)
374
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3472
so spiritually Christ, and euery true member of his Church become one; so spiritually christ, and every true member of his Church become one;
av av-j np1, cc d j n1 pp-f po31 n1 vvi crd;
(29) verse (DIV2)
374
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3473
and that as Eue was taken out of Adams side, and made flesh of his flesh, and bone of his bone;
and that as Eue was taken out of Adams side, and made Flesh of his Flesh, and bone of his bone;
cc d p-acp np1 vbds vvn av pp-f npg1 n1, cc vvd n1 pp-f po31 n1, cc n1 pp-f po31 n1;
(29) verse (DIV2)
374
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3474
so the Church springeth as it were out of Christs bloode, which issued from his side: so the Church springs as it were out of Christ blood, which issued from his side:
av dt n1 vvz p-acp pn31 vbdr av pp-f npg1 n1, r-crq vvd p-acp po31 n1:
(29) verse (DIV2)
374
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3475
for else, if their reason were good, wee might say that mariage ▪ should be eternall, in the life to come;
for Else, if their reason were good, we might say that marriage ▪ should be Eternal, in the life to come;
p-acp av, cs po32 n1 vbdr j, pns12 vmd vvi d n1 ▪ vmd vbi j, p-acp dt n1 pc-acp vvi;
(29) verse (DIV2)
374
Page 148
3476
because the vnion of Christ with his Church, is eternall:
Because the Union of christ with his Church, is Eternal:
c-acp dt n1 pp-f np1 p-acp po31 n1, vbz j:
(29) verse (DIV2)
374
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3477
which we know to be false, for in the resurrection men mary not, but are as the angels of God.
which we know to be false, for in the resurrection men marry not, but Are as the Angels of God.
r-crq pns12 vvb pc-acp vbi j, c-acp p-acp dt n1 n2 vvi xx, cc-acp vbr p-acp dt n2 pp-f np1.
(29) verse (DIV2)
374
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3478
Sixtly, If parties diuorced might mary again, their children should be miuried, hauing step-fathers or step-mothers in stead of their owne naturall parents.
Sixty, If parties divorced might marry again, their children should be miuried, having stepfathers or stepmothers in stead of their own natural Parents.
ord, cs n2 vvn vmd vvi av, po32 n2 vmd vbi vvn, vhg n2 cc ng1 p-acp n1 pp-f po32 d j n2.
(29) verse (DIV2)
375
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3479
Ans. This reason is not sufficient to disallow diuorce, or mariage after it;Ans. This reason is not sufficient to disallow divorce, or marriage After it;
np1 d n1 vbz xx j pc-acp vvi n1, cc n1 p-acp pn31;
(29) verse (DIV2)
375
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3480
for by the same reason we might delude all the iudicial lawes of Moses, and of all countries, which impose death for sundrie crimes,
for by the same reason we might delude all the judicial laws of Moses, and of all countries, which impose death for sundry crimes,
c-acp p-acp dt d n1 pns12 vmd vvi d dt j n2 pp-f np1, cc pp-f d n2, r-crq vvb n1 p-acp j n2,
(29) verse (DIV2)
375
Page 149
3481
because thereby some children should loose their parents;
Because thereby Some children should lose their Parents;
c-acp av d n2 vmd vvi po32 n2;
(29) verse (DIV2)
375
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3482
but Iustice must be iustice with all men, though the posteritie haue hinderance by the execution thereof.
but justice must be Justice with all men, though the posterity have hindrance by the execution thereof.
cc-acp n1 vmb vbi n1 p-acp d n2, cs dt n1 vhb n1 p-acp dt n1 av.
(29) verse (DIV2)
375
Page 149
3483
Quest. But what if the lawes of some countries forbid mariage after diuorcement? Ans. Yet the libertie of conscience remaineth still,Quest. But what if the laws of Some countries forbid marriage After divorcement? Ans. Yet the liberty of conscience remains still,
n1. cc-acp q-crq cs dt n2 pp-f d n2 vvb n1 p-acp n1? np1 av dt n1 pp-f n1 vvz av,
(29) verse (DIV2)
375
Page 149
3484
for this beeing giuen of God cannot be taken away by men;
for this being given of God cannot be taken away by men;
c-acp d vbg vvn pp-f np1 vmbx vbi vvn av p-acp n2;
(29) verse (DIV2)
375
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3485
and therefore when men haue freedome from the Magistrate, they may with good conscience marie againe after lawfull diuorce.
and Therefore when men have freedom from the Magistrate, they may with good conscience marry again After lawful divorce.
cc av c-crq n2 vhb n1 p-acp dt n1, pns32 vmb p-acp j n1 vvi av p-acp j n1.
(29) verse (DIV2)
375
Page 149
3486
And yet here we must know, that diuorcement, or mariage after, must not be done priuately by man and wife vpon their own heads;
And yet Here we must know, that divorcement, or marriage After, must not be done privately by man and wife upon their own Heads;
cc av av pns12 vmb vvi, cst n1, cc n1 a-acp, vmb xx vbi vdn av-j p-acp n1 cc n1 p-acp po32 d n2;
(29) verse (DIV2)
375
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3487
but by order of law, before the Magistrate, according to the custome of that Church or Commonwealth whome it concernes. but by order of law, before the Magistrate, according to the custom of that Church or Commonwealth whom it concerns.
cc-acp p-acp n1 pp-f n1, p-acp dt n1, vvg p-acp dt n1 pp-f d n1 cc n1 r-crq pn31 vvz.
(29) verse (DIV2)
375
Page 149
5875
or of the day of iudgement;
or of the day of judgement;
cc pp-f dt n1 pp-f n1;
(51) verse (DIV2)
641
Page 249
3488
Againe, there be some particular causes which may iustly hinder mariage after diuorce: as first, if the parties reunite their bond againe by reconciliation;
Again, there be Some particular Causes which may justly hinder marriage After divorce: as First, if the parties reunite their bound again by reconciliation;
av, a-acp vbb d j n2 r-crq vmb av-j vvi n1 p-acp n1: c-acp ord, cs dt n2 vvi po32 n1 av p-acp n1;
(29) verse (DIV2)
375
Page 149
3489
for the knot broken by adulterie, may be reunited by the consent of the partie innocent. for the knot broken by adultery, may be Reunited by the consent of the party innocent.
p-acp dt n1 vvn p-acp n1, vmb vbi vvn p-acp dt n1 pp-f dt n1 j-jn.
(29) verse (DIV2)
375
Page 149
3490
Secondly, when the one partie is a manifest cause of the Adulterie of the other, and so becomes an accessarie to the others offence:
Secondly, when the one party is a manifest cause of the Adultery of the other, and so becomes an accessary to the Others offence:
ord, c-crq dt crd n1 vbz dt j n1 pp-f dt n1 pp-f dt n-jn, cc av vvz dt j-jn p-acp dt ng2-jn n1:
(29) verse (DIV2)
375
Page 149
3491
for it seemes vnequall, that he who hath put his hand to the committing of a sinne, should reape any benefit or priuiledge by the same.
for it seems unequal, that he who hath put his hand to the committing of a sin, should reap any benefit or privilege by the same.
c-acp pn31 vvz j, cst pns31 r-crq vhz vvn po31 n1 p-acp dt vvg pp-f dt n1, vmd vvi d n1 cc n1 p-acp dt d.
(29) verse (DIV2)
375
Page 149
3492
And therefore I say the partie innocent hath freedome in this case.
And Therefore I say the party innocent hath freedom in this case.
cc av pns11 vvb dt n1 j-jn vhz n1 p-acp d n1.
(29) verse (DIV2)
375
Page 149
3493
verse 33. Againe, ye haue heard that it was said to them of olde time, Thou shalt not forsweare thy selfe:
verse 33. Again, you have herd that it was said to them of old time, Thou shalt not forswear thy self:
n1 crd av, pn22 vhb vvn cst pn31 vbds vvn p-acp pno32 pp-f j n1, pns21 vm2 xx vvi po21 n1:
(30) verse (DIV2)
375
Page 149
3494
but shalt performe thine oathes vnto the Lord. 34. But I say vnto you, sweare not at all, &c. Our Sauiour Christ hauing restored the seauenth commandement to his true sense and meaning, doth here proceede to doe the like vnto the third commandement; obseruing herein the same order that he did in the former:
but shalt perform thine Oaths unto the Lord. 34. But I say unto you, swear not At all, etc. Our Saviour christ having restored the Seventh Commandment to his true sense and meaning, does Here proceed to do the like unto the third Commandment; observing herein the same order that he did in the former:
cc-acp vm2 vvi po21 n2 p-acp dt n1. crd p-acp pns11 vvb p-acp pn22, vvb xx p-acp d, av po12 n1 np1 vhg vvn dt ord n1 p-acp po31 j n1 cc n1, vdz av vvi pc-acp vdi dt av-j p-acp dt ord n1; vvg av dt d n1 cst pns31 vdd p-acp dt j:
(30) verse (DIV2)
376
Page 149
3495
for first, he laieth downe the false interpretation of the Scribes and Pharisies giuen to this commandement concerning swearing, v. 33. and then deliuereth the true doctrine of an oath. v. 34. The corrupt sense giuen by the Scribes and Pharisies, is propounded in the words of the holy Ghost, Leuit. 19. 12. Deut. 5. 11. Thou shalt not forsweare thy selfe,
for First, he Layeth down the false Interpretation of the Scribes and Pharisees given to this Commandment Concerning swearing, v. 33. and then Delivereth the true Doctrine of an oath. v. 34. The corrupt sense given by the Scribes and Pharisees, is propounded in the words of the holy Ghost, Levites 19. 12. Deuteronomy 5. 11. Thou shalt not forswear thy self,
c-acp ord, pns31 vvz a-acp dt j n1 pp-f dt n2 cc np2 vvn p-acp d n1 vvg n-vvg, n1 crd cc av vvz dt j n1 pp-f dt n1. n1 crd dt j n1 vvn p-acp dt n2 cc np2, vbz vvn p-acp dt n2 pp-f dt j n1, np1 crd crd np1 crd crd pns21 vm2 xx vvi po21 n1,
(30) verse (DIV2)
378
Page 149
3496
but shall performe thine oathes vnto the Lord: but shall perform thine Oaths unto the Lord:
cc-acp vmb vvi po21 n2 p-acp dt n1:
(30) verse (DIV2)
378
Page 149
3497
which are not here taken in that true meaning wherein Moses set them downe, but in the false interpretation of the Iewish teachers:
which Are not Here taken in that true meaning wherein Moses Set them down, but in the false Interpretation of the Jewish Teachers:
r-crq vbr xx av vvn p-acp d j n1 c-crq np1 vvd pno32 a-acp, cc-acp p-acp dt j n1 pp-f dt jp n2:
(30) verse (DIV2)
378
Page 149
3498
whereof that we may the better iudge, let vs search out the true meaning of Moses law concerning an oath:
whereof that we may the better judge, let us search out the true meaning of Moses law Concerning an oath:
c-crq d pns12 vmb dt jc n1, vvb pno12 vvi av dt j n1 pp-f np1 n1 vvg dt n1:
(30) verse (DIV2)
378
Page 149
3499
for which ende we must first see what periurie is; then propound the kinds of periurie; and lastly, shew the grieuousnes of this sinne.
for which end we must First see what perjury is; then propound the Kinds of perjury; and lastly, show the grievousness of this sin.
p-acp r-crq n1 pns12 vmb ord vvi r-crq n1 vbz; av vvi dt n2 pp-f n1; cc ord, vvb dt n1 pp-f d n1.
(30) verse (DIV2)
378
Page 149
3500
I. Point. In periurie there must be two things:I. Point. In perjury there must be two things:
pns11. vvb. p-acp n1 a-acp vmb vbi crd n2:
(30) verse (DIV2)
379
Page 149
3501
First, a man must affirme or auouch something against his owne minde, his owne meaning, purpose, intention, or perswasion. First, a man must affirm or avouch something against his own mind, his own meaning, purpose, intention, or persuasion.
ord, dt n1 vmb vvi cc vvi pi p-acp po31 d n1, po31 d n1, n1, n1, cc n1.
(30) verse (DIV2)
379
Page 150
3502
When a man knowes a thing to be true, and saith it is true;
When a man knows a thing to be true, and Says it is true;
c-crq dt n1 vvz dt n1 pc-acp vbi j, cc vvz pn31 vbz j;
(30) verse (DIV2)
379
Page 150
3503
or knoweth a thing to be false, and saies it is false, and swears thereto, this is no periurie,
or Knoweth a thing to be false, and Says it is false, and swears thereto, this is no perjury,
cc vvz dt n1 pc-acp vbi j, cc vvz pn31 vbz j, cc vvz av, d vbz dx n1,
(30) verse (DIV2)
379
Page 150
3504
because his speech is answerable to that which is in his minde:
Because his speech is answerable to that which is in his mind:
c-acp po31 n1 vbz j p-acp d r-crq vbz p-acp po31 n1:
(30) verse (DIV2)
379
Page 150
3505
but when a man knowes a thing to be true, and auoucheth it to be false;
but when a man knows a thing to be true, and avoucheth it to be false;
cc-acp c-crq dt n1 vvz dt n1 pc-acp vbi j, cc vvz pn31 pc-acp vbi j;
(30) verse (DIV2)
379
Page 150
3506
or knowing a thing to be false, auoucheth it to be true, vpon his oath; this is periurie:
or knowing a thing to be false, avoucheth it to be true, upon his oath; this is perjury:
cc vvg dt n1 pc-acp vbi j, vvz pn31 pc-acp vbi j, p-acp po31 n1; d vbz n1:
(30) verse (DIV2)
379
Page 150
3507
because in so doing, he speakes against his minde and perswasion. Secondly, in periurie there must be an oath;
Because in so doing, he speaks against his mind and persuasion. Secondly, in perjury there must be an oath;
c-acp p-acp av vdg, pns31 vvz p-acp po31 n1 cc n1. ord, p-acp n1 a-acp vmb vbi dt n1;
(30) verse (DIV2)
379
Page 150
3508
it is not periurie to speake a thing that is false, vnlesse he also sweare to the thing he speaketh falsly, against his minde:
it is not perjury to speak a thing that is false, unless he also swear to the thing he speaks falsely, against his mind:
pn31 vbz xx n1 pc-acp vvi dt n1 cst vbz j, cs pns31 av vvi p-acp dt n1 pns31 vvz av-j, p-acp po31 n1:
(30) verse (DIV2)
379
Page 150
3509
and yet euery oath maketh not direct periurie, vnlesse it bee a binding oath;
and yet every oath makes not Direct perjury, unless it be a binding oath;
cc av d n1 vvz xx vvi n1, cs pn31 vbb dt vvg n1;
(30) verse (DIV2)
379
Page 150
3510
for a man may sweare to a thing that is vnlawfull, and after alter his minde,
for a man may swear to a thing that is unlawful, and After altar his mind,
p-acp dt n1 vmb vvi p-acp dt n1 cst vbz j, cc p-acp vvi po31 n1,
(30) verse (DIV2)
379
Page 150
3511
and not performe his oath, without the guilt of periurie:
and not perform his oath, without the guilt of perjury:
cc xx vvi po31 n1, p-acp dt n1 pp-f n1:
(30) verse (DIV2)
379
Page 150
3512
as if a childe beeing vnder age, doe binde himselfe by oath to marrie without his parents consent;
as if a child being under age, do bind himself by oath to marry without his Parents consent;
c-acp cs dt n1 vbg p-acp n1, vdb vvi px31 p-acp n1 pc-acp vvi p-acp po31 n2 vvi;
(30) verse (DIV2)
379
Page 150
3513
but comming to riper yeares, doth better consider of the matter, and subiects himselfe to his parents disposing, who marrie him to another.
but coming to riper Years, does better Consider of the matter, and Subjects himself to his Parents disposing, who marry him to Another.
cc-acp vvg p-acp jc n2, vdz jc vvi pp-f dt n1, cc n2-jn px31 p-acp po31 n2 vvg, r-crq vvi pno31 p-acp j-jn.
(30) verse (DIV2)
379
Page 150
3514
Now though he sinned in so swearing, yet he is not periured, because the oath was not a binding oath;
Now though he sinned in so swearing, yet he is not perjured, Because the oath was not a binding oath;
av cs pns31 vvd p-acp av vvg, av pns31 vbz xx j-vvn, c-acp dt n1 vbds xx dt vvg n1;
(30) verse (DIV2)
379
Page 150
3515
for a childe vnder yeares hath not power to take an oath.
for a child under Years hath not power to take an oath.
p-acp dt n1 p-acp n2 vhz xx n1 pc-acp vvi dt n1.
(30) verse (DIV2)
379
Page 150
3516
II. Point. That wee may yet better iudge of this sinne, wee must knowe that there be three kindes of periurie: II Point. That we may yet better judge of this sin, we must know that there be three Kinds of perjury:
crd n1. cst pns12 vmb av vvi n1 pp-f d n1, pns12 vmb vvb cst pc-acp vbi crd n2 pp-f n1:
(30) verse (DIV2)
380
Page 150
3517
First, when a man confirmeth by oath, that which he knowes, or thinkes to be otherwise;
First, when a man confirmeth by oath, that which he knows, or thinks to be otherwise;
ord, c-crq dt n1 vvz p-acp n1, cst r-crq pns31 vvz, cc vvz pc-acp vbi av;
(30) verse (DIV2)
380
Page 150
3518
as when hee takes an oath that a thing is true, which he knowes to bee false;
as when he Takes an oath that a thing is true, which he knows to be false;
p-acp c-crq pns31 vvz dt n1 cst dt n1 vbz j, r-crq pns31 vvz pc-acp vbi j;
(30) verse (DIV2)
380
Page 150
3519
that a thing was thus, which hee knowes was otherwise.
that a thing was thus, which he knows was otherwise.
cst dt n1 vbds av, r-crq pns31 vvz vbds av.
(30) verse (DIV2)
380
Page 150
3520
Secondly, Deceitfull swearing is periurie, when a man, either about things past, or to come, sweares contrarie to the true knowledge and purpose of his owne minde.
Secondly, Deceitful swearing is perjury, when a man, either about things past, or to come, swears contrary to the true knowledge and purpose of his own mind.
ord, j vvg vbz n1, c-crq dt n1, av-d p-acp n2 j, cc pc-acp vvi, vvz j-jn p-acp dt j n1 cc n1 pp-f po31 d n1.
(30) verse (DIV2)
380
Page 150
3521
Example of this wee haue in the Romish Priests, who both defend in writing, and practise in action, this deceitfull swearing;
Exampl of this we have in the Romish Priests, who both defend in writing, and practise in actium, this deceitful swearing;
n1 pp-f d pns12 vhb p-acp dt jp n2, r-crq d vvb p-acp n1, cc vvi p-acp n1, d j n-vvg;
(30) verse (DIV2)
380
Page 150
3522
for beeing brought before the Magistrate, and made to sweare to this demaund, or such like;
for being brought before the Magistrate, and made to swear to this demand, or such like;
c-acp vbg vvn p-acp dt n1, cc vvd pc-acp vvi p-acp d n1, cc d av-j;
(30) verse (DIV2)
380
Page 150
3523
Whether they said Masse, or knewe where Masse was said at such a time? They answer vpon their oathes, That they did not, or knewe not, (though indeede they did) which is according to their doctrine, That vnto dangerous Interrogatories a man may frame a safe meaning vnto himselfe, and sweare to it: Whither they said Mass, or knew where Mass was said At such a time? They answer upon their Oaths, That they did not, or knew not, (though indeed they did) which is according to their Doctrine, That unto dangerous Interrogatories a man may frame a safe meaning unto himself, and swear to it:
cs pns32 vvd n1, cc vvd c-crq n1 vbds vvn p-acp d dt n1? pns32 vvb p-acp po32 n2, cst pns32 vdd xx, cc vvd xx, (cs av pns32 vdd) r-crq vbz vvg p-acp po32 n1, cst p-acp j n2-jn dt n1 vmb vvi dt j vvg p-acp px31, cc vvi p-acp pn31:
(30) verse (DIV2)
380
Page 150
3546
which if a man be content to paie, he satisfies the Statute, and benefits the societie,
which if a man be content to pay, he Satisfies the Statute, and benefits the society,
r-crq cs dt n1 vbi j pc-acp vvi, pns31 vvz dt n1, cc n2 dt n1,
(30) verse (DIV2)
381
Page 151
3524
as in the former instance, they sweare they knewe not where Masse was said, meaning, to reueale it to the Iudge. But this is flat periurie;
as in the former instance, they swear they knew not where Mass was said, meaning, to reveal it to the Judge. But this is flat perjury;
a-acp p-acp dt j n1, pns32 vvb pns32 vvd xx c-crq n1 vbds vvn, vvg, pc-acp vvi pn31 p-acp dt n1. p-acp d vbz j n1;
(30) verse (DIV2)
380
Page 150
3525
for their oath is giuen them to answer according to the meaning of the Magistrates demaund:
for their oath is given them to answer according to the meaning of the Magistrates demand:
p-acp po32 n1 vbz vvn pno32 pc-acp vvi vvg p-acp dt n1 pp-f dt n2 vvb:
(30) verse (DIV2)
380
Page 150
3526
and if a man might lawfully frame a meaning to himselfe, in swearing, hee might easily delude all truth,
and if a man might lawfully frame a meaning to himself, in swearing, he might Easily delude all truth,
cc cs dt n1 vmd av-j vvi dt n1 p-acp px31, p-acp vvg, pns31 vmd av-j vvi d n1,
(30) verse (DIV2)
380
Page 150
3527
and so should not an oath for confirmation, be the ende of strife; but the breeder thereof, through surmise of false meaning in him that sweareth.
and so should not an oath for confirmation, be the end of strife; but the breeder thereof, through surmise of false meaning in him that Sweareth.
cc av vmd xx dt n1 p-acp n1, vbb dt n1 pp-f n1; p-acp dt n1 av, p-acp n1 pp-f j n1 p-acp pno31 cst vvz.
(30) verse (DIV2)
380
Page 150
3528
The third kind of periurie, is The breaking of a binding oath; as when a man vpon his oath promiseth to doe a thing that is lawfull, and doth it not:
The third kind of perjury, is The breaking of a binding oath; as when a man upon his oath promises to doe a thing that is lawful, and does it not:
dt ord n1 pp-f n1, vbz dt n-vvg pp-f dt vvg n1; p-acp c-crq dt n1 p-acp po31 n1 vvz p-acp n1 dt n1 cst vbz j, cc vdz pn31 xx:
(30) verse (DIV2)
380
Page 151
3529
yet this is not alwaies periurie;
yet this is not always perjury;
av d vbz xx av n1;
(30) verse (DIV2)
380
Page 151
3530
as First, If God after the oath taken, make the thing promised, impossible to be done:
as First, If God After the oath taken, make the thing promised, impossible to be done:
c-acp ord, cs np1 p-acp dt n1 vvn, vvb dt n1 vvd, j pc-acp vbi vdn:
(30) verse (DIV2)
380
Page 151
3531
as if a man sweare to make another his heire, of such and such lands;
as if a man swear to make Another his heir, of such and such Lands;
c-acp cs dt n1 vvb pc-acp vvi j-jn po31 n1, pp-f d cc d n2;
(30) verse (DIV2)
380
Page 151
3532
now dwelling by the Sea side, the Sea breaks out, drownes all his land before he dieth;
now Dwelling by the Sea side, the Sea breaks out, drowns all his land before he Dieth;
av vvg p-acp dt n1 n1, dt n1 vvz av, vvz d po31 n1 c-acp pns31 vvz;
(30) verse (DIV2)
380
Page 151
3533
Is this man periured, because he performed not his promise bound with an oath? no verely;
Is this man perjured, Because he performed not his promise bound with an oath? no verily;
vbz d n1 j-vvn, c-acp pns31 vvd xx po31 n1 vvn p-acp dt n1? uh-dx av-j;
(30) verse (DIV2)
380
Page 151
3534
for God made the thing impossible. Secondly, if a man be bound in conscience to breake his oath:
for God made the thing impossible. Secondly, if a man be bound in conscience to break his oath:
p-acp np1 vvd dt n1 j. ord, cs dt n1 vbi vvn p-acp n1 pc-acp vvi po31 n1:
(30) verse (DIV2)
380
Page 151
3535
Thus Dauid swearing rashly to slaie Nabal, and his familie, was yet staied from so doing, by Abigals counsell,
Thus David swearing rashly to slay Nabal, and his family, was yet stayed from so doing, by Abigails counsel,
av np1 vvg av-j pc-acp vvi np1, cc po31 n1, vbds av vvn p-acp av vdg, p-acp n2 n1,
(30) verse (DIV2)
380
Page 151
3536
and brake his oath, and gaue God thankes for it;
and brake his oath, and gave God thanks for it;
cc vvd po31 n1, cc vvd np1 n2 p-acp pn31;
(30) verse (DIV2)
380
Page 151
3537
for indeed his oath was vnlawfull, beeing the bond of iniquitie, and the doing of it had beene the doubling of his sinne.
for indeed his oath was unlawful, being the bound of iniquity, and the doing of it had been the doubling of his sin.
p-acp av po31 n1 vbds j, vbg dt n1 pp-f n1, cc av vdg pp-f pn31 vhd vbn dt n-vvg pp-f po31 n1.
(30) verse (DIV2)
380
Page 151
3538
Here it may well be demanded, whether those that are sworne to the Statutes and lawes of societies and incorporations be periured,
Here it may well be demanded, whither those that Are sworn to the Statutes and laws of societies and incorporations be perjured,
av pn31 vmb av vbi vvn, cs d cst vbr vvn p-acp dt n2 cc n2 pp-f n2 cc n2 vbb j-vvn,
(30) verse (DIV2)
381
Page 151
3539
if they breake the same? Ans. The Statutes of incorporations bee of two sorts;
if they break the same? Ans. The Statutes of incorporations be of two sorts;
cs pns32 vvb dt d? np1 dt n2 pp-f n2 vbb pp-f crd n2;
(30) verse (DIV2)
381
Page 151
3540
some are of the foundation of societies, without which the incorporation cannot stand, and these (not beeing against the word of God) cannot be broken without the guilt of periurie:
Some Are of the Foundation of societies, without which the incorporation cannot stand, and these (not being against the word of God) cannot be broken without the guilt of perjury:
d vbr pp-f dt n1 pp-f n2, p-acp r-crq dt n1 vmbx vvi, cc d (xx vbg p-acp dt n1 pp-f np1) vmbx vbi vvn p-acp dt n1 pp-f n1:
(30) verse (DIV2)
381
Page 151
3541
others, are Statutes only of outward order and decencie ▪ as touching apparel, gesture, and such like:
Others, Are Statutes only of outward order and decency ▪ as touching apparel, gesture, and such like:
n2-jn, vbr n2 av-j pp-f j n1 cc n1 ▪ c-acp vvg n1, n1, cc d av-j:
(30) verse (DIV2)
381
Page 151
3542
as in some incorporations the Statutes require, that euery man therein should weare the round cap:
as in Some incorporations the Statutes require, that every man therein should wear the round cap:
c-acp p-acp d n2 dt n2 vvb, cst d n1 av vmd vvi dt j n1:
(30) verse (DIV2)
381
Page 151
3543
hereunto many are sworne, who alwaies weare it not:
hereunto many Are sworn, who always wear it not:
av d vbr vvn, r-crq av vvb pn31 xx:
(30) verse (DIV2)
381
Page 151
3544
now (though I say not that they are faultlesse altogether) yet they are not periured;
now (though I say not that they Are faultless altogether) yet they Are not perjured;
av (cs pns11 vvb xx cst pns32 vbr j av) av pns32 vbr xx j-vvn;
(30) verse (DIV2)
381
Page 151
3545
because this Statute of order, binds not a man simply, but either to obedience, or to paie the mulct;
Because this Statute of order, binds not a man simply, but either to Obedience, or to pay the mulct;
c-acp d n1 pp-f n1, vvz xx dt n1 av-j, cc-acp d p-acp n1, cc pc-acp vvi dt n1;
(30) verse (DIV2)
381
Page 151
3712
for that is to take the name of God in vaine.
for that is to take the name of God in vain.
p-acp d vbz pc-acp vvi dt n1 pp-f np1 p-acp j.
(30) verse (DIV2)
398
Page 158
3547
as much as if he kept the Statute. Hauing shewed what periurie is, with the kinds thereof;
as much as if he kept the Statute. Having showed what perjury is, with the Kinds thereof;
c-acp d c-acp cs pns31 vvd dt n1. vhg vvn r-crq n1 vbz, p-acp dt n2 av;
(30) verse (DIV2)
381
Page 151
3548
let vs see whether we be free from it. After examinatiō it will appeare, that mens liues are full of periurie;
let us see whither we be free from it. After examination it will appear, that men's lives Are full of perjury;
vvb pno12 vvi cs pns12 vbb j p-acp pn31. p-acp n1 pn31 vmb vvi, cst ng2 n2 vbr j pp-f n1;
(30) verse (DIV2)
382
Page 151
3549
for where is much swearing vsually, there cannot but be much periurie:
for where is much swearing usually, there cannot but be much perjury:
c-acp q-crq vbz d vvg av-j, a-acp vmbx p-acp vbi d n1:
(30) verse (DIV2)
382
Page 151
3550
because they that sweare in their common talke, doe forget their oathes, as they doe their communication.
Because they that swear in their Common talk, do forget their Oaths, as they do their communication.
c-acp pns32 cst vvb p-acp po32 j n1, vdb vvi po32 n2, c-acp pns32 vdb po32 n1.
(30) verse (DIV2)
382
Page 151
3551
But say we are cleare from periurie, yet are wee in danger of Gods heauie iudgements,
But say we Are clear from perjury, yet Are we in danger of God's heavy Judgments,
cc-acp vvb pns12 vbr j p-acp n1, av vbr pns12 p-acp n1 pp-f npg1 j n2,
(30) verse (DIV2)
382
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3552
for the breach of our vow in baptisme;
for the breach of our Voelli in Baptism;
p-acp dt n1 pp-f po12 n1 p-acp n1;
(30) verse (DIV2)
382
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3553
wherein wee promise to beleeue in God, & to serue him, forsaking the world, the flesh, and the diuell:
wherein we promise to believe in God, & to serve him, forsaking the world, the Flesh, and the Devil:
c-crq pns12 vvb pc-acp vvi p-acp np1, cc pc-acp vvi pno31, vvg dt n1, dt n1, cc dt n1:
(30) verse (DIV2)
382
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3554
now the breach of this vow, is as ill as periurie, for therfore may Baptisme be called a Sacrament, because of the oath and vow, which a Christian makes to God therein;
now the breach of this Voelli, is as ill as perjury, for Therefore may Baptism be called a Sacrament, Because of the oath and Voelli, which a Christian makes to God therein;
av dt n1 pp-f d n1, vbz a-acp j-jn c-acp n1, c-acp av vmb n1 vbb vvn dt n1, c-acp pp-f dt n1 cc n1, r-crq dt njp vvz p-acp np1 av;
(30) verse (DIV2)
382
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3555
for the word Sacrament properly betokeneth the oath which a Souldier maketh to his Captaine for his fidelitie.
for the word Sacrament properly Betokeneth the oath which a Soldier makes to his Captain for his Fidis.
p-acp dt n1 n1 av-j vvz dt n1 r-crq dt n1 vvz p-acp po31 n1 p-acp po31 n1.
(30) verse (DIV2)
382
Page 152
3556
The breaking of Iosua his oath vnto the Gibeonites, by Saul, caused 3. years dearth, and was not satisfied,
The breaking of Iosua his oath unto the Gibeonites, by Saul, caused 3. Years dearth, and was not satisfied,
dt n-vvg pp-f np1 po31 n1 p-acp dt np1, p-acp np1, vvd crd n2 n1, cc vbds xx vvn,
(30) verse (DIV2)
382
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3557
but with the blood of 7. of Sauls kindred. And Zedekias periurie to the King of Babel, was one cause of the Lords fierce wrath against Ierusalem, and the Princes thereof.
but with the blood of 7. of Saul's kindred. And Zedekiah perjury to the King of Babel, was one cause of the lords fierce wrath against Ierusalem, and the Princes thereof.
cc-acp p-acp dt n1 pp-f crd pp-f np1 n1. cc npg1 n1 p-acp dt n1 pp-f np1, vbds crd n1 pp-f dt n2 j n1 p-acp np1, cc dt n2 av.
(30) verse (DIV2)
382
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3558
Now shall one mans periurie cause such iudgements? and shal we not thinke, that among other sinnes, this our periurie vnto God, in breaking our vow in Baptisme, bringeth vpon vs Gods heauie wrath, by plague, famine,
Now shall one men perjury cause such Judgments? and shall we not think, that among other Sins, this our perjury unto God, in breaking our Voelli in Baptism, brings upon us God's heavy wrath, by plague, famine,
av vmb crd ng1 n1 n1 d n2? cc vmb pns12 xx vvi, cst p-acp j-jn n2, d po12 n1 p-acp np1, p-acp vvg po12 n1 p-acp n1, vvz p-acp pno12 n2 j n1, p-acp n1, n1,
(30) verse (DIV2)
382
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3559
and vnseasonable weather? Wherefore let the consideration hereof, perswade vs to repentance, and to a more conscionable care of performing our vow vnto God.
and unseasonable weather? Wherefore let the consideration hereof, persuade us to Repentance, and to a more conscionable care of performing our Voelli unto God.
cc j n1? q-crq vvb dt n1 av, vvb pno12 p-acp n1, cc p-acp dt av-dc j n1 pp-f vvg po12 n1 p-acp np1.
(30) verse (DIV2)
382
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3560
III. Point. The grieuousnesse of this sinne of periurie, which here the Lord forbids, appeares by these three sinnes which are contained in it. III. Point. The grievousness of this sin of perjury, which Here the Lord forbids, appears by these three Sins which Are contained in it.
np1. n1. dt n1 pp-f d n1 pp-f n1, r-crq av dt n1 vvz, vvz p-acp d crd n2 r-crq vbr vvn p-acp pn31.
(30) verse (DIV2)
383
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3561
First, the vttering, or maintaining of a lie. Secondly, the calling on God to be a witnesse vnto a lie;
First, the uttering, or maintaining of a lie. Secondly, the calling on God to be a witness unto a lie;
ord, dt vvg, cc vvg pp-f dt n1. ord, dt vvg p-acp np1 pc-acp vbi dt n1 p-acp dt n1;
(30) verse (DIV2)
383
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3562
wherein men doe, as much as in them lieth, set the diuell himselfe, the father of lies, in the roome of God,
wherein men do, as much as in them lies, Set the Devil himself, the father of lies, in the room of God,
c-crq n2 vdb, c-acp d c-acp p-acp pno32 vvz, vvb dt n1 px31, dt n1 pp-f n2, p-acp dt n1 pp-f np1,
(30) verse (DIV2)
383
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3563
and so greatly robbe him of his honour and maiestie.
and so greatly rob him of his honour and majesty.
cc av av-j vvi pno31 pp-f po31 n1 cc n1.
(30) verse (DIV2)
383
Page 152
3564
Thirdly, in periurie a man praies for a curse vpon himselfe, wishing God to bee a witnesse of his speech,
Thirdly, in perjury a man prays for a curse upon himself, wishing God to be a witness of his speech,
ord, p-acp n1 dt n1 vvz p-acp dt n1 p-acp px31, vvg np1 pc-acp vbi dt n1 pp-f po31 n1,
(30) verse (DIV2)
383
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3565
and a iudge to reuenge, if he sweare falsly;
and a judge to revenge, if he swear falsely;
cc dt n1 pc-acp vvi, cs pns31 vvb av-j;
(30) verse (DIV2)
383
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3566
so as herein a man is his owne vtter enemie, & as much as in him lieth, doth cast both bodie and soule to hell.
so as herein a man is his own utter enemy, & as much as in him lies, does cast both body and soul to hell.
av c-acp av dt n1 vbz po31 d j n1, cc c-acp d c-acp p-acp pno31 vvz, vdz vvi d n1 cc n1 p-acp n1.
(30) verse (DIV2)
383
Page 152
3567
Quest. Seeing this sinne of periurie is so great, whether may such a man be put to his oath,Quest. Seeing this sin of perjury is so great, whither may such a man be put to his oath,
n1. vvg d n1 pp-f n1 vbz av j, cs vmb d dt n1 vbi vvn p-acp po31 n1,
(30) verse (DIV2)
384
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3568
as is certainely thought will periure himselfe, if he be put to sweare? I answer, men that put others to sweare, are either priuate persons, or publike Magistrates:
as is Certainly Thought will perjure himself, if he be put to swear? I answer, men that put Others to swear, Are either private Persons, or public Magistrates:
c-acp vbz av-j vvn vmb vvi px31, cs pns31 vbb vvn pc-acp vvi? pns11 vvb, n2 cst vvd ng2-jn pc-acp vvi, vbr d j n2, cc j n2:
(30) verse (DIV2)
384
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3569
a priuate man for his owne priuate cause, may not put such a man to his oath;
a private man for his own private cause, may not put such a man to his oath;
dt j n1 p-acp po31 d j-jn n1, vmb xx vvi d dt n1 p-acp po31 n1;
(30) verse (DIV2)
384
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3570
for hee should haue greater care of Gods glorie, and of the other mans soule, then of his priuate gaine:
for he should have greater care of God's glory, and of the other men soul, then of his private gain:
c-acp pns31 vmd vhi jc n1 pp-f npg1 n1, cc pp-f dt j-jn ng1 n1, av pp-f po31 j n1:
(30) verse (DIV2)
384
Page 152
3571
and therefore ought rather to depart from his temporall right, then suffer his brother so to dishonour God,
and Therefore ought rather to depart from his temporal right, then suffer his brother so to dishonour God,
cc av vmd av-c pc-acp vvi p-acp po31 j n-jn, av vvb po31 n1 av pc-acp vvi np1,
(30) verse (DIV2)
384
Page 152
3572
and to hurt his owne soule.
and to hurt his own soul.
cc pc-acp vvi po31 d n1.
(30) verse (DIV2)
384
Page 152
3573
But if a Magistrate bee to put such a man to his oath, as is verely thought will periure himselfe, he may lawfully doe it;
But if a Magistrate be to put such a man to his oath, as is verily Thought will perjure himself, he may lawfully do it;
p-acp cs dt n1 vbb pc-acp vvi d dt n1 p-acp po31 n1, c-acp vbz av-j vvn vmb vvi px31, pns31 vmb av-j vdi pn31;
(30) verse (DIV2)
384
Page 152
3574
but yet he is first, to aduertise the partie of the waight of an oath, and of the fearefull sin of periurie;
but yet he is First, to advertise the party of the weight of an oath, and of the fearful since of perjury;
cc-acp av pns31 vbz ord, pc-acp vvi dt n1 pp-f dt n1 pp-f dt n1, cc pp-f dt j n1 pp-f n1;
(30) verse (DIV2)
384
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3575
and then, if the order of Law and Iustice so require, he may minister an oath vnto him, leauing the euent to God:
and then, if the order of Law and justice so require, he may minister an oath unto him, leaving the event to God:
cc av, cs dt n1 pp-f n1 cc n1 av vvi, pns31 vmb vvi dt n1 p-acp pno31, vvg dt n1 p-acp np1:
(30) verse (DIV2)
384
Page 152
3576
for the execution of iustice must not staie on mans misdemeanour, nor waite, till they make conscience of sinne;
for the execution of Justice must not stay on men misdemeanour, nor wait, till they make conscience of sin;
c-acp dt n1 pp-f n1 vmb xx vvi p-acp ng1 n1, ccx vvi, c-acp pns32 vvb n1 pp-f n1;
(30) verse (DIV2)
384
Page 152
3577
for if it did, no common wealth could stand, no warre could bee made:
for if it did, no Common wealth could stand, no war could be made:
c-acp cs pn31 vdd, dx j n1 vmd vvi, dx n1 vmd vbi vvn:
(30) verse (DIV2)
384
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3578
Moses and the Leuites executed vengeance vpon the idolatrous Iewes, without waiting for their repentance ▪ Moses and the Levites executed vengeance upon the idolatrous Iewes, without waiting for their Repentance ▪
np1 cc dt np2 vvn n1 p-acp dt j np2, p-acp vvg p-acp po32 n1 ▪
(30) verse (DIV2)
384
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3579
But shall performe thine oathes vnto the Lord. But shall perform thine Oaths unto the Lord.
cc-acp vmb vvi po21 n2 p-acp dt n1.
(30) verse (DIV2)
385
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3580
These words are not set downe in any of Moses bookes, but are a collection from the former law of Moses, gathered by the Iewish Teachers;
These words Are not Set down in any of Moses books, but Are a collection from the former law of Moses, gathered by the Jewish Teachers;
d n2 vbr xx vvn a-acp p-acp d pp-f np1 n2, cc-acp vbr dt n1 p-acp dt j n1 pp-f np1, vvn p-acp dt jp n2;
(30) verse (DIV2)
385
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3581
which collection, though it be not expresly set downe, yet is it the very sense of the Law:
which collection, though it be not expressly Set down, yet is it the very sense of the Law:
r-crq n1, cs pn31 vbb xx av-j vvn a-acp, av vbz pn31 dt j n1 pp-f dt n1:
(30) verse (DIV2)
385
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3582
for if a man cannot without periurie breake a lawfull binding oath, then that Law which forbiddeth periurie, bindeth man to performe all that he hath lawfully sworne vnto God.
for if a man cannot without perjury break a lawful binding oath, then that Law which forbiddeth perjury, binds man to perform all that he hath lawfully sworn unto God.
c-acp cs dt n1 vmbx p-acp n1 vvi dt j vvg n1, cs d n1 r-crq vvz n1, vvz n1 pc-acp vvi d cst pns31 vhz av-j vvn p-acp np1.
(30) verse (DIV2)
385
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3583
Here then in this collection of the Iewish Teachers, is set downe an excellent point, touching the straitnesse of the bond of an oath.
Here then in this collection of the Jewish Teachers, is Set down an excellent point, touching the straitness of the bound of an oath.
av av p-acp d n1 pp-f dt jp n2, vbz vvn a-acp dt j n1, vvg dt n1 pp-f dt n1 pp-f dt n1.
(30) verse (DIV2)
386
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3584
In euery lawfull oath, there is a double bond;
In every lawful oath, there is a double bound;
p-acp d j n1, pc-acp vbz dt j-jn n1;
(30) verse (DIV2)
386
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3585
First, it bindes one man to another, for the performing of the thing hee sweareth to doe.
First, it binds one man to Another, for the performing of the thing he Sweareth to do.
ord, pn31 vvz crd n1 p-acp j-jn, p-acp dt n-vvg pp-f dt n1 pns31 vvz pc-acp vdi.
(30) verse (DIV2)
386
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3586
Secondly, it bindes a man vnto God, for he that sweareth, inuocates God as a witnesse,
Secondly, it binds a man unto God, for he that Sweareth, invocates God as a witness,
ord, pn31 vvz dt n1 p-acp np1, c-acp pns31 cst vvz, vvz np1 p-acp dt n1,
(30) verse (DIV2)
386
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3587
and a Iudge of the truth of his assertion;
and a Judge of the truth of his assertion;
cc dt n1 pp-f dt n1 pp-f po31 n1;
(30) verse (DIV2)
386
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3588
and hee stands bound vnto God, till the thing sworne vnto, bee performed, if it bee lawfull and possible.
and he Stands bound unto God, till the thing sworn unto, be performed, if it be lawful and possible.
cc pns31 vvz vvn p-acp np1, c-acp dt n1 vvn p-acp, vbb vvn, cs pn31 vbb j cc j.
(30) verse (DIV2)
386
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3589
And herein the Pharises are good Teachers, and from this their collection, we learne sundry points.
And herein the Pharisees Are good Teachers, and from this their collection, we Learn sundry points.
cc av dt np2 vbr j n2, cc p-acp d po32 n1, pns12 vvb j n2.
(30) verse (DIV2)
386
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3590
First, that if a man take an oath, though hee were constrained thereto by feare, yet it must bee kept, if it bee of things lawfull and possible;
First, that if a man take an oath, though he were constrained thereto by Fear, yet it must be kept, if it be of things lawful and possible;
ord, cst cs dt n1 vvb dt n1, cs pns31 vbdr vvn av p-acp n1, av pn31 vmb vbi vvn, cs pn31 vbb pp-f n2 j cc j;
(30) verse (DIV2)
387
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3591
because in an oath a man stands bound vnto the Lord:
Because in an oath a man Stands bound unto the Lord:
c-acp p-acp dt n1 dt n1 vvz vvn p-acp dt n1:
(30) verse (DIV2)
387
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3592
as if a man sweare vnto a Thiefe, for the sauing of his life, that hee will bring him some money,
as if a man swear unto a Thief, for the Saving of his life, that he will bring him Some money,
c-acp cs dt n1 vvb p-acp dt n1, p-acp dt n-vvg pp-f po31 n1, cst pns31 vmb vvi pno31 d n1,
(30) verse (DIV2)
387
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3593
or other bootie, of his owne goods; this he is to performe, because the losse is but priuate;
or other booty, of his own goods; this he is to perform, Because the loss is but private;
cc j-jn n1, pp-f po31 d n2-j; d pns31 vbz pc-acp vvi, c-acp dt n1 vbz p-acp j;
(30) verse (DIV2)
387
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3594
but if hee were sworne further, not to detect the Thiefe, that were a bond of iniquitie, tending to the hurt of the common wealth:
but if he were sworn further, not to detect the Thief, that were a bound of iniquity, tending to the hurt of the Common wealth:
cc-acp cs pns31 vbdr vvn av-jc, xx pc-acp vvi dt n1, cst vbdr dt n1 pp-f n1, vvg p-acp dt n1 pp-f dt j n1:
(30) verse (DIV2)
387
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3595
and therefore such an oath a man ought not to take;
and Therefore such an oath a man ought not to take;
cc av d dt n1 dt n1 vmd xx pc-acp vvi;
(30) verse (DIV2)
387
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3596
and if he doe so sweare, yet he must not keepe it, but repent of his rash oath.
and if he do so swear, yet he must not keep it, but Repent of his rash oath.
cc cs pns31 vdb av vvi, av pns31 vmb xx vvi pn31, cc-acp vvb pp-f po31 j n1.
(30) verse (DIV2)
387
Page 153
3597
Secondly, if a man be brought to sweare by error, beeing ouertaken by another, yet if it were of things lawfull, within his power, it must bee kept:
Secondly, if a man be brought to swear by error, being overtaken by Another, yet if it were of things lawful, within his power, it must be kept:
ord, cs dt n1 vbi vvn pc-acp vvi p-acp n1, vbg vvn p-acp n-jn, av cs pn31 vbdr pp-f n2 j, p-acp po31 n1, pn31 vmb vbi vvn:
(30) verse (DIV2)
388
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3598
so did Iosuah to the Gibeonites, and the breach thereof by Saul was grieuously punished, as we shewed before.
so did Joshua to the Gibeonites, and the breach thereof by Saul was grievously punished, as we showed before.
av vdd np1 p-acp dt np1, cc dt n1 av p-acp np1 vbds av-j vvn, c-acp pns12 vvd a-acp.
(30) verse (DIV2)
388
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3599
Thirdly, if a man sweare vnto a lawfull promise, and it fall out, that the keeping of his oath procure him great temporall losses;
Thirdly, if a man swear unto a lawful promise, and it fallen out, that the keeping of his oath procure him great temporal losses;
ord, cs dt n1 vvb p-acp dt j n1, cc pn31 vvb av, cst dt n-vvg pp-f po31 n1 vvi pno31 j j n2;
(30) verse (DIV2)
389
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3600
yet the oath must be kept, because therein hee is bound vnto God:
yet the oath must be kept, Because therein he is bound unto God:
av dt n1 vmb vbi vvn, c-acp av pns31 vbz vvn p-acp np1:
(30) verse (DIV2)
389
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3601
This Dauid noteth for a propertie of him that must rest in Gods holy mountaine, to keepe his promise whereto he is bound by an oath,
This David notes for a property of him that must rest in God's holy mountain, to keep his promise whereto he is bound by an oath,
d np1 vvz p-acp dt n1 pp-f pno31 cst vmb vvi p-acp npg1 j n1, pc-acp vvi po31 n1 c-crq pns31 vbz vvn p-acp dt n1,
(30) verse (DIV2)
389
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3602
though it turne to his owne hindrance, Psal. 15. 4.though it turn to his own hindrance, Psalm 15. 4.
cs pn31 vvb p-acp po31 d n1, np1 crd crd
(30) verse (DIV2)
389
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3603
Fourthly, here wee may see, that the doctrine and practise of the Church of Rome is wicked and damnable:
Fourthly, Here we may see, that the Doctrine and practice of the Church of Rome is wicked and damnable:
ord, av pns12 vmb vvi, cst dt n1 cc n1 pp-f dt n1 pp-f np1 vbz j cc j:
(30) verse (DIV2)
390
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3604
They teach, that the Bishop of Rome, by the power of the Keyes, may free a man in conscience from the bond of a lawefull oath:
They teach, that the Bishop of Rome, by the power of the Keys, may free a man in conscience from the bound of a lawful oath:
pns32 vvb, cst dt n1 pp-f np1, p-acp dt n1 pp-f dt n2, vmb vvi dt n1 p-acp n1 p-acp dt n1 pp-f dt j n1:
(30) verse (DIV2)
390
Page 153
3605
Indeede, if the bond were onely betweene man and man, it were something;
Indeed, if the bound were only between man and man, it were something;
av, cs dt n1 vbdr av-j p-acp n1 cc n1, pn31 vbdr pi;
(30) verse (DIV2)
390
Page 153
3606
but beeing betweene God & man, he that will dispense therwith, must be aboue, or at least equall to God himselfe.
but being between God & man, he that will dispense therewith, must be above, or At least equal to God himself.
cc-acp vbg p-acp np1 cc n1, pns31 cst vmb vvi av, vmb vbi a-acp, cc p-acp ds j-jn p-acp np1 px31.
(30) verse (DIV2)
390
Page 154
3607
The Pharisies doctrine was farre better, who taught that mens oathes must be performed vnto God, without dispensing therewith.
The Pharisees Doctrine was Far better, who taught that men's Oaths must be performed unto God, without dispensing therewith.
dt np2 n1 vbds av-j jc, r-crq vvd d ng2 n2 vmb vbi vvn p-acp np1, p-acp vvg av.
(30) verse (DIV2)
390
Page 154
3608
And therefore our English Priests who before haue sworne to the Supremacie of this state,
And Therefore our English Priests who before have sworn to the Supremacy of this state,
cc av po12 jp n2 r-crq a-acp vhb vvn p-acp dt n1 pp-f d n1,
(30) verse (DIV2)
390
Page 154
3609
and now are reconciled to the Pope, are statly periured persons, and so to be held.
and now Are reconciled to the Pope, Are stately perjured Persons, and so to be held.
cc av vbr vvn p-acp dt n1, vbr av-j j-vvn n2, cc av pc-acp vbi vvn.
(30) verse (DIV2)
390
Page 154
3610
But howsoeuer the Pharisies make this one good collection, yet they erre grossely, in their further meaning and expounding of this law:
But howsoever the Pharisees make this one good collection, yet they err grossly, in their further meaning and expounding of this law:
p-acp c-acp dt np2 vvb d crd j n1, av pns32 vvb av-j, p-acp po32 jc n1 cc vvg pp-f d n1:
(30) verse (DIV2)
391
Page 154
3611
for when as God forbiddeth a man to forsweare himselfe, hence they gather;
for when as God forbiddeth a man to forswear himself, hence they gather;
c-acp c-crq p-acp np1 vvz dt n1 pc-acp vvi px31, av pns32 vvb;
(30) verse (DIV2)
391
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3612
first, that it was lawfull to sweare ordinarily in common talke, euen by the name of God,
First, that it was lawful to swear ordinarily in Common talk, even by the name of God,
ord, cst pn31 vbds j pc-acp vvi av-j p-acp j n1, av p-acp dt n1 pp-f np1,
(30) verse (DIV2)
391
Page 154
3613
so that they sware truly, and did not forsweare themselues: that this was their meaning, will appeare in Christs answer.
so that they sware truly, and did not forswear themselves: that this was their meaning, will appear in Christ answer.
av cst pns32 vvd av-j, cc vdd xx vvi px32: cst d vbds po32 n1, vmb vvi p-acp npg1 n1.
(30) verse (DIV2)
391
Page 154
3614
Secondly, hence they gathered, that the law spake nothing of indirect oathes: for they made two kinds of oathes:
Secondly, hence they gathered, that the law spoke nothing of indirect Oaths: for they made two Kinds of Oaths:
ord, av pns32 vvd, cst dt n1 vvd pix pp-f j n2: c-acp pns32 vvd crd n2 pp-f n2:
(30) verse (DIV2)
391
Page 154
3615
direct by the name of God, and indirect by the creatures.Direct by the name of God, and indirect by the creatures.
vvb p-acp dt n1 pp-f np1, cc j p-acp dt n2.
(30) verse (DIV2)
391
Page 154
3616
And as they held that a man might sweare directly by the name of God without sinne in common talke,
And as they held that a man might swear directly by the name of God without sin in Common talk,
cc c-acp pns32 vvd cst dt n1 vmd vvi av-j p-acp dt n1 pp-f np1 p-acp n1 p-acp j n1,
(30) verse (DIV2)
391
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3617
so they taught, that swearing indirectly by the creatures, as by heauen, by the temple, the head, Altar, and such like, was nothing;
so they taught, that swearing indirectly by the creatures, as by heaven, by the temple, the head, Altar, and such like, was nothing;
av pns32 vvd, cst vvg av-j p-acp dt n2, c-acp p-acp n1, p-acp dt n1, dt n1, n1, cc d av-j, vbds pix;
(30) verse (DIV2)
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3618
neither the breaking thereof was any periurie, as Math. 23. 16. And like vnto these Iewes are Popish teachers, who hold that men m〈 … 〉 are not onely by the name of God,
neither the breaking thereof was any perjury, as Math. 23. 16. And like unto these Iewes Are Popish Teachers, who hold that men m〈 … 〉 Are not only by the name of God,
d dt n-vvg av vbds d n1, c-acp np1 crd crd cc av-j p-acp d np2 vbr j n2, r-crq vvb d n2 n1 … 〉 vbr xx av-j p-acp dt n1 pp-f np1,
(30) verse (DIV2)
391
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3619
but by holy things, as by the ••••de, the Masse, Saints, and Angels, if they be not abused.
but by holy things, as by the ••••de, the Mass, Saints, and Angels, if they be not abused.
cc-acp p-acp j n2, c-acp p-acp dt n1, dt n1, n2, cc n2, cs pns32 vbb xx vvn.
(30) verse (DIV2)
391
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3620
vers. 34. But I say vnto you, sweare not at all, neither by heauen, for it is the throne of God, &c. Here Christ confuteth the false interpretation of the Iewish Teachers.
vers. 34. But I say unto you, swear not At all, neither by heaven, for it is the throne of God, etc. Here christ confuteth the false Interpretation of the Jewish Teachers.
fw-la. crd cc-acp pns11 vvb p-acp pn22, vvb xx p-acp d, av-dx p-acp n1, c-acp pn31 vbz dt n1 pp-f np1, av av np1 vvz dt j n1 pp-f dt jp n2.
(30) verse (DIV2)
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3621
And his answer is propounded, first, generally; sweare not at all: then particularly in the words following to the 38. verse.
And his answer is propounded, First, generally; swear not At all: then particularly in the words following to the 38. verse.
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(30) verse (DIV2)
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3622
The wordes of his generall answer are somewhat hard, and peruerted by many;
The words of his general answer Are somewhat hard, and perverted by many;
dt n2 pp-f po31 j n1 vbr av j, cc vvn p-acp d;
(30) verse (DIV2)
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3623
therefore that we may come to the true sense thereof, two points are to be considered.
Therefore that we may come to the true sense thereof, two points Are to be considered.
av cst pns12 vmb vvi p-acp dt j n1 av, crd n2 vbr pc-acp vbi vvn.
(30) verse (DIV2)
392
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3624
First, what it is to sweare: then, how farre forth Christ forbiddeth swearing. For the first, we shall best conceiue of an oath by the parts thereof.
First, what it is to swear: then, how Far forth christ forbiddeth swearing. For the First, we shall best conceive of an oath by the parts thereof.
ord, r-crq pn31 vbz pc-acp vvi: av, c-crq av-j av np1 vvz vvg. p-acp dt ord, pns12 vmb av-js vvi pp-f dt n1 p-acp dt n2 av.
(30) verse (DIV2)
392
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3625
In an oath be two things: Confession, and Imprecation. Confession is threefold;
In an oath be two things: Confessi, and Imprecation. Confessi is threefold;
p-acp dt n1 vbb crd n2: n1, cc n1. n1 vbz j;
(30) verse (DIV2)
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3626
though for outward forme the words of an oath be few. 1. A man confesseth, that that which he sweareth is true in his conscience: 2. that God is a witnesse not onely of the outward action and speech,
though for outward Form the words of an oath be few. 1. A man Confesses, that that which he Sweareth is true in his conscience: 2. that God is a witness not only of the outward actium and speech,
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(30) verse (DIV2)
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3627
but also of his particular conscience:
but also of his particular conscience:
cc-acp av pp-f po31 j n1:
(30) verse (DIV2)
392
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3628
and 3. that God is an omnipotent Iudge of all, and of him that sweareth, able to iustifie him if he sweare truly,
and 3. that God is an omnipotent Judge of all, and of him that Sweareth, able to justify him if he swear truly,
cc crd cst np1 vbz dt j n1 pp-f d, cc pp-f pno31 cst vvz, j pc-acp vvi pno31 cs pns31 vvb av-j,
(30) verse (DIV2)
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or otherwise to condemne him eternally if he sweare falsly.
or otherwise to condemn him eternally if he swear falsely.
cc av pc-acp vvi pno31 av-j cs pns31 vvb av-j.
(30) verse (DIV2)
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3630
Imprecation, the second thing in an oath, is a prayer to God for two things ▪ First, that God would be a witnesse with him that sweareth, to testifie that he sweareth truly, and according to his conscience: Imprecation, the second thing in an oath, is a prayer to God for two things ▪ First, that God would be a witness with him that Sweareth, to testify that he Sweareth truly, and according to his conscience:
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(30) verse (DIV2)
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3631
so Paul did, Rom. 9. 1. I speake the truth in Christ, I lie not: my conscienc• bearing me witnesse in the holy Ghost.
so Paul did, Rom. 9. 1. I speak the truth in christ, I lie not: my conscienc• bearing me witness in the holy Ghost.
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(30) verse (DIV2)
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3632
Secondly, a man praies, that God would become a Iudge to curse him with eternall wrath, if he swore falsely:
Secondly, a man prays, that God would become a Judge to curse him with Eternal wrath, if he swore falsely:
ord, dt n1 vvz, cst np1 vmd vvi dt n1 pc-acp vvi pno31 p-acp j n1, cs pns31 vvd av-j:
(30) verse (DIV2)
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3633
so 2. Cor. 1. 23. I call God for a record vnto my soule: and the forme of swearing in old time, was the vsing of this imprecation:
so 2. Cor. 1. 23. I call God for a record unto my soul: and the Form of swearing in old time, was the using of this imprecation:
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(30) verse (DIV2)
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3634
God doe so to me, and more also, if I doe not thus and thus. 2. king. 6. 31. We see what it is to sweare.God do so to me, and more also, if I do not thus and thus. 2. King. 6. 31. We see what it is to swear.
np1 vdb av p-acp pno11, cc av-dc av, cs pns11 vdb xx av cc av. crd n1. crd crd pns12 vvb r-crq pn31 vbz pc-acp vvi.
(30) verse (DIV2)
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3635
Now we come to shew, how farre forth Christ forbiddeth swearing, in these words;
Now we come to show, how Far forth christ forbiddeth swearing, in these words;
av pns12 vvb pc-acp vvi, c-crq av-j av np1 vvz vvg, p-acp d n2;
(30) verse (DIV2)
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3636
Sweare not at all. The Anabaptists gather hence that all swearing is forbidden, and so did some Heretikes in the primitiue Church; Swear not At all. The Anabaptists gather hence that all swearing is forbidden, and so did Some Heretics in the primitive Church;
vvb xx p-acp d. dt np1 vvb av cst d vvg vbz vvn, cc av vdd d n2 p-acp dt j n1;
(30) verse (DIV2)
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3637
yea and some of the auncient Fathers (that otherwaies deserued well of the Church) thought that the Lord in the olde Testament did onely permit swearing,
yea and Some of the ancient Father's (that otherways deserved well of the Church) Thought that the Lord in the old Testament did only permit swearing,
uh cc d pp-f dt j-jn n2 (cst av vvd av pp-f dt n1) vvd d dt n1 p-acp dt j n1 vdd av-j vvi vvg,
(30) verse (DIV2)
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3638
as he did some other things that were euill, which he approoued not, and that now Christ did quite take away the same.
as he did Some other things that were evil, which he approved not, and that now christ did quite take away the same.
c-acp pns31 vdd d j-jn n2 cst vbdr j-jn, r-crq pns31 j-vvn xx, cc cst av np1 vdd av vvi av dt d.
(30) verse (DIV2)
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3639
But this opinion is false and erronious: for swearing is commanded as a part of Gods worship:
But this opinion is false and erroneous: for swearing is commanded as a part of God's worship:
p-acp d n1 vbz j cc j: c-acp vvg vbz vvd p-acp dt n1 pp-f npg1 n1:
(30) verse (DIV2)
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3640
now if Christ should here forbid it, he should be against himselfe, condemning that which himselfe approoued.
now if christ should Here forbid it, he should be against himself, condemning that which himself approved.
av cs np1 vmd av vvi pn31, pns31 vmd vbi p-acp px31, vvg d r-crq px31 vvn.
(30) verse (DIV2)
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3641
Againe, the Apostle Paul vsed it, as is plaine to be seene in the most of his Epistles:
Again, the Apostle Paul used it, as is plain to be seen in the most of his Epistles:
av, dt n1 np1 vvd pn31, c-acp vbz j pc-acp vbi vvn p-acp dt ds pp-f po31 n2:
(30) verse (DIV2)
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3642
and Heb. 6. 16. An oath for confirmation, is called the ordinance of God, for the ending of all strife. Others (as the Papists) say, that Christ here sets down a counsell of perfection, not forbidding all swearing,
and Hebrew 6. 16. an oath for confirmation, is called the Ordinance of God, for the ending of all strife. Others (as the Papists) say, that christ Here sets down a counsel of perfection, not forbidding all swearing,
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(30) verse (DIV2)
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3643
but rather wishing that men could so liue in faith, loue, and truth, that there should be no vse of an oath.
but rather wishing that men could so live in faith, love, and truth, that there should be no use of an oath.
cc-acp av-c vvg d n2 vmd av vvi p-acp n1, n1, cc n1, cst a-acp vmd vbi dx n1 pp-f dt n1.
(30) verse (DIV2)
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3644
But this can not be true: for Christs wordes are not perswasiue, but prohibitorie, expressely forbidding swearing.
But this can not be true: for Christ words Are not persuasive, but prohibitory, expressly forbidding swearing.
p-acp d vmb xx vbi j: c-acp npg1 n2 vbr xx j, cc-acp n1, av-j vvg n-vvg.
(30) verse (DIV2)
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3645
And yet we must know, that Christs meaning is not here to forbid all swearing simply,
And yet we must know, that Christ meaning is not Here to forbid all swearing simply,
cc av pns12 vmb vvi, cst npg1 n1 vbz xx av pc-acp vvi d vvg av-j,
(30) verse (DIV2)
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3646
but all swearing after the Iewish manner and custome;
but all swearing After the Jewish manner and custom;
cc-acp d vvg p-acp dt jp n1 cc n1;
(30) verse (DIV2)
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3647
that is, in common talke and communication, as is plaine in the last words of this answer,
that is, in Common talk and communication, as is plain in the last words of this answer,
d vbz, p-acp j n1 cc n1, c-acp vbz j p-acp dt ord n2 pp-f d n1,
(30) verse (DIV2)
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3648
when he saith, Let your communication be yea, yea.
when he Says, Let your communication be yea, yea.
c-crq pns31 vvz, vvb po22 n1 vbi uh, uh.
(30) verse (DIV2)
393
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3649
For this is a Rule to be obserued in the interpretation of Scripture, that things generally spoken, must particularly be vnderstood, according to the circumstances of the present matter in hand:
For this is a Rule to be observed in the Interpretation of Scripture, that things generally spoken, must particularly be understood, according to the Circumstances of the present matter in hand:
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(30) verse (DIV2)
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3650
as when Paul saith, he became all things to all men, if it should be taken generally, we might say, that with blasphemers he became a blasphemer, &c. but that speach must be restrained to the vse of things indifferent, in all which he yeilded to the weaknes of all, that he might winne some:
as when Paul Says, he became all things to all men, if it should be taken generally, we might say, that with blasphemers he became a blasphemer, etc. but that speech must be restrained to the use of things indifferent, in all which he yielded to the weakness of all, that he might win Some:
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(30) verse (DIV2)
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3651
and so here, Sweare not at all, must be restrained to the Iewish custome, which was to sweare by the name of God in their common talke,
and so Here, Swear not At all, must be restrained to the Jewish custom, which was to swear by the name of God in their Common talk,
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(30) verse (DIV2)
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for though the deuill rage against vs, yet when death commeth, God is our father, who knoweth our wants,
for though the Devil rage against us, yet when death comes, God is our father, who Knoweth our Wants,
c-acp cs dt n1 n1 p-acp pno12, av c-crq n1 vvz, np1 vbz po12 n1, r-crq vvz po12 n2,
(51) verse (DIV2)
641
Page 249
3652
and by other creatures, both which Christ doth vtterly forbid. Here first, we learne that ordinarie swearing is vnlawfull, either by the name of God, or by other creatures.
and by other creatures, both which christ does utterly forbid. Here First, we Learn that ordinary swearing is unlawful, either by the name of God, or by other creatures.
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(30) verse (DIV2)
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3653
This is the common sinne of our age in all sorts and degrees: some sweare by their faith;
This is the Common sin of our age in all sorts and Degrees: Some swear by their faith;
d vbz dt j n1 pp-f po12 n1 p-acp d n2 cc n2: d vvb p-acp po32 n1;
(30) verse (DIV2)
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3654
others by their troth, before God, by the crosse of the coyne (hauing money in their hands,) by the fire that is Gods angel (as they vse to speake,) others by bread, drinke,
Others by their troth, before God, by the cross of the coin (having money in their hands,) by the fire that is God's angel (as they use to speak,) Others by bred, drink,
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(30) verse (DIV2)
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3655
and looke how many occasions men haue offered vnto them, so many oathes haue they framed vnto themselues.
and look how many occasions men have offered unto them, so many Oaths have they framed unto themselves.
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(30) verse (DIV2)
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3656
Secondly, here is condemned all minsed oathes, as by my •ay, maskins, and yea mary; for the ground thereof was this Popish oath by Marie.
Secondly, Here is condemned all minsed Oaths, as by my •ay, maskins, and yea marry; for the ground thereof was this Popish oath by Marry.
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(30) verse (DIV2)
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3657
Thirdly, here are condemned all grosse oathes by the parts of Christs bodie, as by his heart, blood, sides, and such like.
Thirdly, Here Are condemned all gross Oaths by the parts of Christ body, as by his heart, blood, sides, and such like.
ord, av vbr vvn d j n2 p-acp dt n2 pp-f npg1 n1, c-acp p-acp po31 n1, n1, n2, cc d av-j.
(30) verse (DIV2)
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3658
Yet men haue their excuses for common swearing, as first that they sweare the truth, and nothing els.
Yet men have their excuses for Common swearing, as First that they swear the truth, and nothing Else.
av n2 vhb po32 n2 p-acp j n-vvg, c-acp ord cst pns32 vvb dt n1, cc pix av.
(30) verse (DIV2)
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3659
But the truth of their oath cannot dispense with the commandement of God, forbidding all swearing in ordinarie communication.
But the truth of their oath cannot dispense with the Commandment of God, forbidding all swearing in ordinary communication.
p-acp dt n1 pp-f po32 n1 vmbx vvi p-acp dt n1 pp-f np1, vvg d vvg p-acp j n1.
(30) verse (DIV2)
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3660
Others that be more simple, say, they sweare by good things. But that makes their sinne the greater:
Others that be more simple, say, they swear by good things. But that makes their sin the greater:
ng2-jn cst vbb av-dc j, vvb, pns32 vvb p-acp j n2. p-acp d vvz po32 n1 dt jc:
(30) verse (DIV2)
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3661
for the goodnes of a thing, doth aggrauate the offence in the abuse thereof. Others say, that they can not be beleeued vpon their bare word:
for the Goodness of a thing, does aggravate the offence in the abuse thereof. Others say, that they can not be believed upon their bore word:
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(30) verse (DIV2)
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3662
Answ. But Christs commaundement must not be broken, to winne credit to our speeches; that credit is deare bought, which is got by pauning the soule to the deuill: Answer But Christ Commandment must not be broken, to win credit to our Speeches; that credit is deer bought, which is god by paning the soul to the Devil:
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(30) verse (DIV2)
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3663
God must be obeied for the matter of our communication, though no man will beleeue vs. Others,
God must be obeyed for the matter of our communication, though no man will believe us Others,
np1 vmb vbi vvd p-acp dt n1 pp-f po12 n1, cs dx n1 vmb vvi pno12 n2-jn,
(30) verse (DIV2)
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3664
as Souldiers & yong gallants, vse to sweare to testifie their courage and gentrie;
as Soldiers & young gallants, use to swear to testify their courage and gentry;
c-acp n2 cc j n2-jn, vvb pc-acp vvi pc-acp vvi po32 n1 cc n1;
(30) verse (DIV2)
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3665
these men shew that they loue the praise of men, more then the praise of God.
these men show that they love the praise of men, more then the praise of God.
d n2 vvb cst pns32 vvb dt n1 pp-f n2, av-dc cs dt n1 pp-f np1.
(30) verse (DIV2)
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3666
But that will be found in the ende but sorie reputation, which is gained by transgression;
But that will be found in the end but sorry reputation, which is gained by Transgression;
p-acp d vmb vbi vvn p-acp dt n1 p-acp j n1, r-crq vbz vvn p-acp n1;
(30) verse (DIV2)
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3667
their glorie will be their shame, and their ende damnation, Philip. 3. 18. nay, their base minds and cowardlinesse are herein euident, that they glorie in their slauish bondage vnto sinne and Satan.their glory will be their shame, and their end damnation, Philip. 3. 18. nay, their base minds and cowardliness Are herein evident, that they glory in their slavish bondage unto sin and Satan.
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(30) verse (DIV2)
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3668
These excuses will not free men from the guilt of condemnation at the day of iudgement:
These excuses will not free men from the guilt of condemnation At the day of judgement:
np1 n2 vmb xx j n2 p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1:
(30) verse (DIV2)
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3669
for common swearing is a shamefull taking of Gods name in vaine;
for Common swearing is a shameful taking of God's name in vain;
c-acp j n-vvg vbz dt j n-vvg pp-f npg1 n1 p-acp j;
(30) verse (DIV2)
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3670
now the Lord hath said, that he will not hold them guiltles, that take his name in vaine.
now the Lord hath said, that he will not hold them guiltless, that take his name in vain.
av dt n1 vhz vvn, cst pns31 vmb xx vvi pno32 j, cst vvb po31 n1 p-acp j.
(30) verse (DIV2)
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and the way to comfort vs, and is both willing and able so to doe.
and the Way to Comfort us, and is both willing and able so to do.
cc dt n1 pc-acp vvi pno12, cc vbz d j cc j av pc-acp vdi.
(51) verse (DIV2)
641
Page 249
3671
These therefore that haue this way offended, must betime repent of this impietie, and learne to feare the name of God, making conscience of an oath,
These Therefore that have this Way offended, must betime Repent of this impiety, and Learn to Fear the name of God, making conscience of an oath,
d av cst vhb d n1 vvn, vmb av vvi pp-f d n1, cc vvb pc-acp vvi dt n1 pp-f np1, vvg n1 pp-f dt n1,
(30) verse (DIV2)
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3672
and let their communication be yea, yea, and nay, nay, as Christ commandeth.
and let their communication be yea, yea, and nay, nay, as christ commands.
cc vvb po32 n1 vbb uh, uh, cc uh-x, uh-x, p-acp np1 vvz.
(30) verse (DIV2)
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3673
The wicked fact of Iezabel couering bloodie impietie vnder hypocrisie, in proclaiming a fast, when shee would haue Naboth slaine for blasphemie, shewes that the custome of those times was to haue publike humiliation for such sinnes,
The wicked fact of Jezebel covering bloody impiety under hypocrisy, in proclaiming a fast, when she would have Naboth slain for blasphemy, shows that the custom of those times was to have public humiliation for such Sins,
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(30) verse (DIV2)
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3674
least the wrath of God should come vpon the land.
lest the wrath of God should come upon the land.
cs dt n1 pp-f np1 vmd vvi p-acp dt n1.
(30) verse (DIV2)
396
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3675
And when good king Hezekias heard the grieuous blasphemie which Rabshak•h vttered against the Lord, he fell to his prayers,
And when good King Hezekias herd the grievous blasphemy which Rabshak•h uttered against the Lord, he fell to his Prayers,
cc c-crq j n1 np1 vvd dt j n1 r-crq vhz vvn p-acp dt n1, pns31 vvd p-acp po31 n2,
(30) verse (DIV2)
396
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3676
and to humble himselfe before God: and to humble himself before God:
cc pc-acp vvi px31 p-acp np1:
(30) verse (DIV2)
396
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3677
shall this good King doe this for an other mans blasphemie, and shall not we doe the like for our owne,
shall this good King do this for an other men blasphemy, and shall not we do the like for our own,
vmb d j n1 vdb d p-acp dt j-jn ng1 n1, cc vmb xx pns12 vdb dt av-j p-acp po12 d,
(30) verse (DIV2)
396
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3678
but continue in swearing without all remorse? Our common swearers are deuills incarnate, yea rather worse then the deuill himselfe,
but continue in swearing without all remorse? Our Common swearers Are Devils incarnate, yea rather Worse then the Devil himself,
cc-acp vvb p-acp vvg p-acp d n1? po12 j n2 vbr n2 j, uh av-c jc cs dt n1 px31,
(30) verse (DIV2)
396
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3679
for the deuills beleeue God and tremble; but they teare God in pieces, and are neuer mooued.
for the Devils believe God and tremble; but they tear God in Pieces, and Are never moved.
p-acp dt n2 vvb np1 cc vvi; p-acp pns32 vvb np1 p-acp n2, cc vbr av-x vvn.
(30) verse (DIV2)
396
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3680
If men abuse earthly Princes in their name and titles, they are imprisoned, banished, or hanged, and that iustly:
If men abuse earthly Princes in their name and titles, they Are imprisoned, banished, or hanged, and that justly:
cs n2 vvb j n2 p-acp po32 n1 cc n2, pns32 vbr vvn, j-vvn, cc vvn, cc cst av-j:
(30) verse (DIV2)
396
Page 157
3681
now shall this be done to them that impeach the dignities of mortall men;
now shall this be done to them that impeach the dignities of Mortal men;
av vmb d vbi vdn p-acp pno32 cst vvb dt n2 pp-f j-jn n2;
(30) verse (DIV2)
396
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3682
and shall not Gods wrath be hot against that people, who liue in the continuall blasphemie of his name.
and shall not God's wrath be hight against that people, who live in the continual blasphemy of his name.
cc vmb xx ng1 n1 vbb j p-acp d n1, r-crq vvb p-acp dt j n1 pp-f po31 n1.
(30) verse (DIV2)
396
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3683
Let vs therefore feare to open our mouthes in any kinde of common swearing, though it be by the basest creature that God hath made:
Let us Therefore Fear to open our mouths in any kind of Common swearing, though it be by the Basest creature that God hath made:
vvb pno12 av vvi pc-acp vvi po12 n2 p-acp d n1 pp-f j n-vvg, cs pn31 vbb p-acp dt js n1 cst np1 vhz vvn:
(30) verse (DIV2)
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3684
for the least creature is better then we can be allowed to abuse by our oathes.
for the least creature is better then we can be allowed to abuse by our Oaths.
c-acp dt ds n1 vbz jc cs pns12 vmb vbi vvn pc-acp vvi p-acp po12 n2.
(30) verse (DIV2)
396
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3685
Lastly, here is forbidden all cursing of our selues in our common talke, as when men say, If it be not so, I would I were hanged;
Lastly, Here is forbidden all cursing of our selves in our Common talk, as when men say, If it be not so, I would I were hanged;
ord, av vbz vvn d vvg pp-f po12 n2 p-acp po12 j n1, c-acp c-crq n2 vvb, cs pn31 vbb xx av, pns11 vmd pns11 vbdr vvn;
(30) verse (DIV2)
397
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3686
I would this bread might be my ba•e, and such like; for euery imprecation is a part of an oath: I would this bred might be my ba•e, and such like; for every imprecation is a part of an oath:
pns11 vmd d n1 vmd vbi po11 n1, cc d av-j; p-acp d n1 vbz dt n1 pp-f dt n1:
(30) verse (DIV2)
397
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as we may see in the oathes specified in Scripture: 1. Sam. 25. 22. So and more also, doe God to the enemies of Dauid, &c. and, 2. king. 6. 5. If I doe not so and so,
as we may see in the Oaths specified in Scripture: 1. Sam. 25. 22. So and more also, do God to the enemies of David, etc. and, 2. King. 6. 5. If I do not so and so,
c-acp pns12 vmb vvi p-acp dt n2 vvn p-acp n1: crd np1 crd crd av cc av-dc av, vdb np1 p-acp dt n2 pp-f np1, av cc, crd n1. crd crd cs pns11 vdb xx av cc av,
(30) verse (DIV2)
397
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3688
then God doe so and so to me: then God do so and so to me:
cs np1 vdb av cc av p-acp pno11:
(30) verse (DIV2)
397
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3689
now as we are not to sweare in our common talke, so neither ought we to s•e imprecation therein,
now as we Are not to swear in our Common talk, so neither ought we to s•e imprecation therein,
av c-acp pns12 vbr xx pc-acp vvi p-acp po12 j n1, av dx pi pns12 pc-acp vvi n1 av,
(30) verse (DIV2)
397
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3690
for beeing part of an oath it ought not to be the matter of our common speech.
for being part of an oath it ought not to be the matter of our Common speech.
c-acp vbg n1 pp-f dt n1 pn31 vmd xx pc-acp vbi dt n1 pp-f po12 j n1.
(30) verse (DIV2)
397
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3691
Here two questions must be skanned:
Here two questions must be scanned:
av crd n2 vmb vbi vvn:
(30) verse (DIV2)
398
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In a word, this meditation serueth to stirre vs vp to all dutifull obedience in the whole course of our liues;
In a word, this meditation serveth to stir us up to all dutiful Obedience in the Whole course of our lives;
p-acp dt n1, d n1 vvz pc-acp vvi pno12 a-acp p-acp d j n1 p-acp dt j-jn n1 pp-f po12 n2;
(51) verse (DIV2)
641
Page 249
3692
first, when may a man lawfully sweare, and when not? for Christs speach forbidding ordinarie swearing, seemes to graunt, that there is a time wherein a man may lawfully take an oath.
First, when may a man lawfully swear, and when not? for Christ speech forbidding ordinary swearing, seems to grant, that there is a time wherein a man may lawfully take an oath.
ord, c-crq vmb dt n1 av-j vvi, cc q-crq xx? p-acp npg1 n1 vvg j vvg, vvz pc-acp vvi, cst pc-acp vbz dt n1 c-crq dt n1 vmb av-j vvi dt n1.
(30) verse (DIV2)
398
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3693
There be two times and cases wherein a man may lawfully take an oath. First, when the magistrate ministreth an oath vnto a man vpon a iust occasion:
There be two times and cases wherein a man may lawfully take an oath. First, when the magistrate Ministereth an oath unto a man upon a just occasion:
pc-acp vbi crd n2 cc n2 c-crq dt n1 vmb av-j vvi dt n1. ord, c-crq dt n1 vvz dt n1 p-acp dt n1 p-acp dt j n1:
(30) verse (DIV2)
398
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3694
for the magistrate hath the power of God in this case, and therefore when he iustly requires it of man, then may he lawfully sweare.
for the magistrate hath the power of God in this case, and Therefore when he justly requires it of man, then may he lawfully swear.
c-acp dt n1 vhz dt n1 pp-f np1 p-acp d n1, cc av c-crq pns31 av-j vvz pn31 pp-f n1, av vmb pns31 av-j vvi.
(30) verse (DIV2)
398
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3695
Secondly, when a mans owne calling generall or particular, necessarily requires an oath;
Secondly, when a men own calling general or particular, necessarily requires an oath;
ord, c-crq dt ng1 d vvg n1 cc j, av-j vvz dt n1;
(30) verse (DIV2)
398
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3696
and that is in foure cases: I. when the taking of an oath serueth to maintaine, procure,
and that is in foure cases: I when the taking of an oath serveth to maintain, procure,
cc d vbz p-acp crd n2: uh c-crq dt n-vvg pp-f dt n1 vvz pc-acp vvi, vvi,
(30) verse (DIV2)
398
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3697
or winne vnto God any part of his glorie, or to preserue the same from disgrace.
or win unto God any part of his glory, or to preserve the same from disgrace.
cc vvi p-acp np1 d n1 pp-f po31 n1, cc pc-acp vvi dt d p-acp n1.
(30) verse (DIV2)
398
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3698
In this regard, Paul mooued with a godly zeale, vseth an oath in sundrie of his Epistles,
In this regard, Paul moved with a godly zeal, uses an oath in sundry of his Epistles,
p-acp d n1, np1 vvn p-acp dt j n1, vvz dt n1 p-acp j pp-f po31 n2,
(30) verse (DIV2)
398
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3699
for the confirmation of his doctrine, that the Churches to whome he writ might be stablished in the truth,
for the confirmation of his Doctrine, that the Churches to whom he writ might be established in the truth,
p-acp dt n1 pp-f po31 n1, cst dt n2 p-acp ro-crq pns31 vvd vmd vbi vvn p-acp dt n1,
(30) verse (DIV2)
398
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3700
and so glorifie God the more. II. When his oath serueth to maintaine or further his owne or others saluation,
and so Glorify God the more. II When his oath serveth to maintain or further his own or Others salvation,
cc av vvi np1 dt av-dc. crd c-crq po31 n1 vvz pc-acp vvi cc jc po31 d cc ng2-jn n1,
(30) verse (DIV2)
398
Page 157
3701
or preseruation in soule or bodie;
or preservation in soul or body;
cc n1 p-acp n1 cc n1;
(30) verse (DIV2)
398
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3702
in this case Paul calls God for a record vnto his soule, that he came not to Corinth to spare them.
in this case Paul calls God for a record unto his soul, that he Come not to Corinth to spare them.
p-acp d n1 np1 vvz np1 p-acp dt n1 p-acp po31 n1, cst pns31 vvd xx p-acp np1 pc-acp vvi pno32.
(30) verse (DIV2)
398
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3703
And Dauid, to further himselfe in the way of saluation, bound himselfe by an oath that he would keepe Gods commandements. III.
And David, to further himself in the Way of salvation, bound himself by an oath that he would keep God's Commandments. III.
cc np1, p-acp jc px31 p-acp dt n1 pp-f n1, vvn px31 p-acp dt n1 cst pns31 vmd vvi npg1 n2. np1.
(30) verse (DIV2)
398
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3704
When the oath serues to confirme and stablish peace and societie betweene partie and partie, countrey and countrey, kingdome & kingdome.
When the oath serves to confirm and establish peace and society between party and party, country and country, Kingdom & Kingdom.
c-crq dt n1 vvz pc-acp vvi cc vvi n1 cc n1 p-acp n1 cc n1, n1 cc n1, n1 cc n1.
(30) verse (DIV2)
398
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3705
Thus did Abraham and Abimelech sweare each to other, Gen. 21. 23. and Iacob and Laban, Gen. 31. 53. and by vertue hereof doe subiects bind themselues by oath in allegiance to their Princes,
Thus did Abraham and Abimelech swear each to other, Gen. 21. 23. and Iacob and Laban, Gen. 31. 53. and by virtue hereof do Subjects bind themselves by oath in allegiance to their Princes,
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(30) verse (DIV2)
398
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3706
and soldiers to their Gouernours. IV. When a man by oath and not otherwise, may either free himselfe from temporall losses,
and Soldiers to their Governors. IV. When a man by oath and not otherwise, may either free himself from temporal losses,
cc n2 p-acp po32 n2. np1 c-crq dt n1 p-acp n1 cc xx av, vmb av-d vvi px31 p-acp j n2,
(30) verse (DIV2)
398
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3707
or procure to himselfe temporall benefits which be of great weight and moment: for an oath for confirmation is among men the ende of all strife:
or procure to himself temporal benefits which be of great weight and moment: for an oath for confirmation is among men the end of all strife:
cc vvi p-acp px31 j n2 r-crq vbb a-acp j n1 cc n1: c-acp dt n1 p-acp n1 vbz p-acp n2 dt n1 pp-f d n1:
(30) verse (DIV2)
398
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3708
now we know that much strife and controuersie doth arise about worldly affaires.
now we know that much strife and controversy does arise about worldly affairs.
av pns12 vvb cst d n1 cc n1 vdz vvi p-acp j n2.
(30) verse (DIV2)
398
Page 158
3709
And in this regard a man by oath may lawfully purge himselfe of infamie and slander.
And in this regard a man by oath may lawfully purge himself of infamy and slander.
cc p-acp d n1 dt n1 p-acp n1 vmb av-j vvi px31 pp-f n1 cc n1.
(30) verse (DIV2)
398
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3710
In these foure cases, a man may lawfully sweare, not onely publikely before the Magistrate, but also priuately, so it be with due reuerence and good conscience.
In these foure cases, a man may lawfully swear, not only publicly before the Magistrate, but also privately, so it be with due Reverence and good conscience.
p-acp d crd n2, dt n1 vmb av-j vvi, xx av-j av-j p-acp dt n1, cc-acp av av-j, av pn31 vbb p-acp j-jn n1 cc j n1.
(30) verse (DIV2)
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3711
But in common talke, or on light occasion, a man cannot lawfully sweare, either by small or great oath,
But in Common talk, or on Light occasion, a man cannot lawfully swear, either by small or great oath,
p-acp p-acp j n1, cc p-acp j n1, dt n1 vmbx av-j vvi, av-d p-acp j cc j n1,
(30) verse (DIV2)
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3713
II. Quest. How must a man take an oath, when by iust occasion he is called to sweare? Ans. To this question the Prophet Ieremie answereth, chap. 4. 2. Thou shalt sweare the Lord liueth, in truth, in iudgement, and in righteousnes: where three vertues are required in an holy manner of swearing. II Quest. How must a man take an oath, when by just occasion he is called to swear? Ans. To this question the Prophet Ieremie Answers, chap. 4. 2. Thou shalt swear the Lord lives, in truth, in judgement, and in righteousness: where three Virtues Are required in an holy manner of swearing.
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(30) verse (DIV2)
399
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3714
First, truth, and that respecteth two things, as well the matter whereto we sweare, for God may not be brought for a witnesse to a lie;
First, truth, and that respecteth two things, as well the matter whereto we swear, for God may not be brought for a witness to a lie;
ord, n1, cc d vvz crd n2, c-acp av dt n1 c-crq pns12 vvb, c-acp np1 vmb xx vbi vvn p-acp dt n1 p-acp dt n1;
(30) verse (DIV2)
399
Page 158
3715
as also the minde of him that sweareth:
as also the mind of him that Sweareth:
c-acp av dt n1 pp-f pno31 cst vvz:
(30) verse (DIV2)
399
Page 158
3716
for his oath must be according to his minde, without fraud or deceit, and with intent to performe that truly which he promises thereupon.
for his oath must be according to his mind, without fraud or deceit, and with intent to perform that truly which he promises thereupon.
p-acp po31 n1 vmb vbi vvg p-acp po31 n1, p-acp n1 cc n1, cc p-acp n1 pc-acp vvi cst av-j r-crq pns31 vvz av.
(30) verse (DIV2)
399
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3717
Secondly, Iustice or righteousnes, which also respecteth two things;
Secondly, justice or righteousness, which also respecteth two things;
ord, n1 cc n1, r-crq av vvz crd n2;
(30) verse (DIV2)
399
Page 158
3718
first, the thing sworne to, that must be iust and lawfull and according to Gods word:
First, the thing sworn to, that must be just and lawful and according to God's word:
ord, dt n1 vvn p-acp, cst vmb vbi j cc j cc vvg p-acp ng1 n1:
(30) verse (DIV2)
399
Page 158
3719
secondly, the conscience of the swearer:
secondly, the conscience of the swearer:
ord, dt n1 pp-f dt n1:
(30) verse (DIV2)
399
Page 158
3720
for a man must not sweare for a trifle, though the thing be true, but either by the authoritie of the Magistrate,
for a man must not swear for a trifle, though the thing be true, but either by the Authority of the Magistrate,
c-acp dt n1 vmb xx vvi p-acp dt n1, cs dt n1 vbb j, cc-acp d p-acp dt n1 pp-f dt n1,
(30) verse (DIV2)
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Page 158
3721
or vpon some necessarie cause of his lawfull calling:
or upon Some necessary cause of his lawful calling:
cc p-acp d j n1 pp-f po31 j n-vvg:
(30) verse (DIV2)
399
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3722
and against this vertue doe those sinne, that sweare vsually in their common talke, though the thing be true:
and against this virtue do those sin, that swear usually in their Common talk, though the thing be true:
cc p-acp d n1 vdb d n1, cst vvb av-j p-acp po32 j n1, cs dt n1 vbb j:
(30) verse (DIV2)
399
Page 158
3723
for trifles and light matters are not a iust cause of an oath. Thirdly, iudgement as well of the oath, as of his owne person: for the oath;
for trifles and Light matters Are not a just cause of an oath. Thirdly, judgement as well of the oath, as of his own person: for the oath;
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(30) verse (DIV2)
399
Page 158
3724
he that sweareth rightly, ought to know the nature of an oath, and be able to iudge of the matter whereabout he sweareth,
he that Sweareth rightly, ought to know the nature of an oath, and be able to judge of the matter whereabout he Sweareth,
pns31 cst vvz av-jn, pi pc-acp vvi dt n1 pp-f dt n1, cc vbi j pc-acp vvi pp-f dt n1 c-crq pns31 vvz,
(30) verse (DIV2)
399
Page 158
3725
and also discerne rightly of the persons before whome, of time, place, and other circumstances.
and also discern rightly of the Persons before whom, of time, place, and other Circumstances.
cc av vvi av-jn pp-f dt n2 p-acp ro-crq, pp-f n1, n1, cc j-jn n2.
(30) verse (DIV2)
399
Page 158
3726
And for his owne person, a man that sweareth, ought to see in his conscience that he is fit to take an oath,
And for his own person, a man that Sweareth, ought to see in his conscience that he is fit to take an oath,
cc p-acp po31 d n1, dt n1 cst vvz, pi pc-acp vvi p-acp po31 n1 cst pns31 vbz j pc-acp vvi dt n1,
(30) verse (DIV2)
399
Page 158
3727
and thereby to worship and glorifie God:
and thereby to worship and Glorify God:
cc av pc-acp vvi cc vvi np1:
(30) verse (DIV2)
399
Page 158
3728
for he that sweareth ought to haue his heart smitten with feare and awe towards God,
for he that Sweareth ought to have his heart smitten with Fear and awe towards God,
c-acp pns31 cst vvz pi pc-acp vhi po31 n1 vvn p-acp n1 cc n1 p-acp np1,
(30) verse (DIV2)
399
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3729
as in all other parts of his worship: Deut. 10. 20. the feare of God, and swearing by his name, are ioyned together:
as in all other parts of his worship: Deuteronomy 10. 20. the Fear of God, and swearing by his name, Are joined together:
c-acp p-acp d j-jn n2 pp-f po31 n1: np1 crd crd dt n1 pp-f np1, cc vvg p-acp po31 n1, vbr vvn av:
(30) verse (DIV2)
399
Page 159
3730
and a prophane man that hath no feare of God in his heart ought not to sweare.
and a profane man that hath no Fear of God in his heart ought not to swear.
cc dt j n1 cst vhz dx n1 pp-f np1 p-acp po31 n1 vmd xx pc-acp vvi.
(30) verse (DIV2)
399
Page 159
3731
And thus much of Christs general Answer, to their false interpretation. Neither by heauen, for it is the throne of God:
And thus much of Christ general Answer, to their false Interpretation. Neither by heaven, for it is the throne of God:
cc av d pp-f npg1 j n1, p-acp po32 j n1. av-d p-acp n1, c-acp pn31 vbz dt n1 pp-f np1:
(30) verse (DIV2)
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3732
v. 35. Nor yet by the earth, for it his footestoole:
v. 35. Nor yet by the earth, for it his footstool:
n1 crd ccx av p-acp dt n1, c-acp pn31 po31 n1:
(30) verse (DIV2)
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3751
but in indirect swearing by the creatures, the oath is directly referred to the creature, and indirectly vnto God, namely in the creature; which is not lawfull.
but in indirect swearing by the creatures, the oath is directly referred to the creature, and indirectly unto God, namely in the creature; which is not lawful.
cc-acp p-acp j n-vvg p-acp dt n2, dt n1 vbz av-j vvn p-acp dt n1, cc av-j p-acp np1, av p-acp dt n1; r-crq vbz xx j.
(30) verse (DIV2)
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3733
neither by Ierusalem, for it is the citie of the great King, &c. Here our Sauiour Christ commeth particularly to forbid swearing in foure seuerall kinds of oaths vsed among the Iewes, vnder which he includeth all indirect oathes by the creatures:neither by Ierusalem, for it is the City of the great King, etc. Here our Saviour christ comes particularly to forbid swearing in foure several Kinds of Oaths used among the Iewes, under which he includeth all indirect Oaths by the creatures:
av-dx p-acp np1, c-acp pn31 vbz dt n1 pp-f dt j n1, av av po12 n1 np1 vvz av-j pc-acp vvi vvg p-acp crd j n2 pp-f n2 vvn p-acp dt np2, p-acp r-crq pns31 vvz d j n2 p-acp dt n2:
(30) verse (DIV2)
400
Page 159
3734
and withall obserue, that he addeth seuerall reasons in prohibiting these seuerall kinds of indirect oathes;
and withal observe, that he adds several Reasons in prohibiting these several Kinds of indirect Oaths;
cc av vvb, cst pns31 vvz j n2 p-acp vvg d j n2 pp-f j n2;
(30) verse (DIV2)
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3735
as that a man must not sweare by heauen, because it is the throne of God, &c. Now as I take it, Christ doth not directly forbid swearing by the creatures in this place:
as that a man must not swear by heaven, Because it is the throne of God, etc. Now as I take it, christ does not directly forbid swearing by the creatures in this place:
c-acp cst dt n1 vmb xx vvi p-acp n1, c-acp pn31 vbz dt n1 pp-f np1, av av c-acp pns11 vvb pn31, np1 vdz xx av-j vvi vvg p-acp dt n2 p-acp d n1:
(30) verse (DIV2)
400
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3736
for his intent is to forbid ordinarie swearing in common speach, whether it be by God, or by the creatures;
for his intent is to forbid ordinary swearing in Common speech, whither it be by God, or by the creatures;
c-acp po31 n1 vbz pc-acp vvi j vvg p-acp j n1, cs pn31 vbb p-acp np1, cc p-acp dt n2;
(30) verse (DIV2)
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3737
which here he nameth, because the Iewes counted them but light oathes.
which Here he names, Because the Iewes counted them but Light Oaths.
r-crq av pns31 vvz, c-acp dt np2 vvd pno32 p-acp j n2.
(30) verse (DIV2)
400
Page 159
3738
Yet here this point must needes be skanned, Whether it be lawfull at any time to sweare by the creatures.
Yet Here this point must needs be scanned, Whither it be lawful At any time to swear by the creatures.
av av d n1 vmb av vbi vvn, cs pn31 vbb j p-acp d n1 pc-acp vvi p-acp dt n2.
(30) verse (DIV2)
400
Page 159
3739
Sundrie Papists, and those of the best account both for learning and deuotion, make two kinde of oathes, in swearing by the creatures:
Sundry Papists, and those of the best account both for learning and devotion, make two kind of Oaths, in swearing by the creatures:
j njp2, cc d pp-f dt js n1 av-d p-acp n1 cc n1, vvb crd n1 pp-f n2, p-acp vvg p-acp dt n2:
(30) verse (DIV2)
400
Page 159
3740
First, when a man sweares by the creature, and puts it in the place of God, making it a Iudge and witnesse to his conscience of the truth of the thing whereof he sweareth:
First, when a man swears by the creature, and puts it in the place of God, making it a Judge and witness to his conscience of the truth of the thing whereof he Sweareth:
ord, c-crq dt n1 vvz p-acp dt n1, cc vvz pn31 p-acp dt n1 pp-f np1, vvg pn31 dt n1 cc vvi p-acp po31 n1 pp-f dt n1 pp-f dt n1 c-crq pns31 vvz:
(30) verse (DIV2)
400
Page 159
3741
and this doe all condemne as wicked and vnlawfull, both Protestants and Papists.
and this do all condemn as wicked and unlawful, both Protestants and Papists.
cc d vdb d vvi c-acp j cc j, d n2 cc njp2.
(30) verse (DIV2)
400
Page 159
3742
Secondly, when the creature is named, but yet the oath is directed to God in the minde of the swearer, vnder the name of the creature,
Secondly, when the creature is nam, but yet the oath is directed to God in the mind of the swearer, under the name of the creature,
ord, c-crq dt n1 vbz vvn, cc-acp av dt n1 vbz vvn p-acp np1 p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1,
(30) verse (DIV2)
400
Page 159
3743
as the creature is in relation to God a signe of his presence:
as the creature is in Relation to God a Signen of his presence:
c-acp dt n1 vbz p-acp n1 p-acp np1 dt n1 pp-f po31 n1:
(30) verse (DIV2)
400
Page 159
3744
and this kind of swearing is taken for lawfull, not onely of all Papists, but of many Protestant Diuines which be of good account in our age.
and this kind of swearing is taken for lawful, not only of all Papists, but of many Protestant Divines which be of good account in our age.
cc d n1 pp-f vvg vbz vvn p-acp j, xx av-j pp-f d njp2, cc-acp pp-f d n1 n2-jn r-crq vbb a-acp j n1 p-acp po12 n1.
(30) verse (DIV2)
400
Page 159
3745
Yet with reuerence to them all, I see no reason in the word of God, to warrant this kind of swearing by the creature, with direction to God in the minde of him that sweareth.
Yet with Reverence to them all, I see no reason in the word of God, to warrant this kind of swearing by the creature, with direction to God in the mind of him that Sweareth.
av p-acp n1 p-acp pno32 d, pns11 vvb dx n1 p-acp dt n1 pp-f np1, pc-acp vvi d n1 pp-f vvg p-acp dt n1, p-acp n1 p-acp np1 p-acp dt n1 pp-f pno31 cst vvz.
(30) verse (DIV2)
400
Page 159
3746
Indeede a man may name the creature in his oath (as Paul did, I call God to record to my conscience ) and yet sweare by God:
Indeed a man may name the creature in his oath (as Paul did, I call God to record to my conscience) and yet swear by God:
av dt n1 vmb vvi dt n1 p-acp po31 n1 (c-acp np1 vdd, pns11 vvb np1 pc-acp vvi p-acp po11 n1) cc av vvb p-acp np1:
(30) verse (DIV2)
400
Page 159
3747
for it is one thing to name the creature in swearing, and an other thing to sweare by the creature.
for it is one thing to name the creature in swearing, and an other thing to swear by the creature.
c-acp pn31 vbz crd n1 pc-acp vvi dt n1 p-acp vvg, cc dt j-jn n1 pc-acp vvi p-acp dt n1.
(30) verse (DIV2)
400
Page 159
3748
Reasons against this forme of swearing by the creatures, are these. First, an oath is part of Gods worship, as hath before beene shewed:
Reasons against this Form of swearing by the creatures, Are these. First, an oath is part of God's worship, as hath before been showed:
n2 p-acp d n1 pp-f vvg p-acp dt n2, vbr d. ord, dt n1 vbz n1 pp-f npg1 n1, c-acp vhz a-acp vbn vvn:
(30) verse (DIV2)
401
Page 159
3749
now euery part of Gods worship must be referred to God directly;
now every part of God's worship must be referred to God directly;
av d n1 pp-f npg1 n1 vmb vbi vvn p-acp np1 av-j;
(30) verse (DIV2)
401
Page 159
3750
so we pray and giue thankes vnto God directly, and not in the creature, and so we ought to sweare;
so we pray and give thanks unto God directly, and not in the creature, and so we ought to swear;
av pns12 vvb cc vvi n2 p-acp np1 av-j, cc xx p-acp dt n1, cc av pns12 vmd pc-acp vvi;
(30) verse (DIV2)
401
Page 159
3794
Rom. 1. 20. The inuisible things of God are seene by his workes:
Rom. 1. 20. The invisible things of God Are seen by his works:
np1 crd crd dt j n2 pp-f np1 vbr vvn p-acp po31 n2:
(30) verse (DIV2)
407
Page 161
3752
Secondly, a man must sweare by him that is greater then himselfe, and therefore God sware by himselfe because there was no greater to sweare by;
Secondly, a man must swear by him that is greater then himself, and Therefore God sware by himself Because there was no greater to swear by;
ord, dt n1 vmb vvb p-acp pno31 cst vbz jc cs px31, cc av np1 vvd p-acp px31 p-acp a-acp vbds dx jc pc-acp vvi p-acp;
(30) verse (DIV2)
401
Page 160
3753
where it seemeth, the holy Ghost takes it for graunted, that there is no lawfull swearing by the creatures;
where it seems, the holy Ghost Takes it for granted, that there is no lawful swearing by the creatures;
c-crq pn31 vvz, dt j n1 vvz pn31 p-acp vvn, cst pc-acp vbz dx j n-vvg p-acp dt n2;
(30) verse (DIV2)
401
Page 160
3754
because they are not greater then man, and so there must be but one onely direct kind of swearing, by God himselfe.
Because they Are not greater then man, and so there must be but one only Direct kind of swearing, by God himself.
c-acp pns32 vbr xx jc cs n1, cc av pc-acp vmb vbi p-acp pi av-j j n1 pp-f vvg, p-acp np1 px31.
(30) verse (DIV2)
401
Page 160
3755
Thirdly, Deut. 6. 13. Thou shalt sweare by my name:
Thirdly, Deuteronomy 6. 13. Thou shalt swear by my name:
ord, np1 crd crd pns21 vm2 vvi p-acp po11 n1:
(30) verse (DIV2)
401
Page 160
3756
there it seemeth he prescribeth such a forme of swearing ▪ wherein the name of God in some plaine manner is expressed;
there it seems he prescribeth such a Form of swearing ▪ wherein the name of God in Some plain manner is expressed;
a-acp pn31 vvz pns31 vvz d dt n1 pp-f vvg ▪ c-crq dt n1 pp-f np1 p-acp d j n1 vbz vvn;
(30) verse (DIV2)
401
Page 160
3757
but in indirect oathes, an other besides him that sweareth, cannot tell whether he sweare by God or not,
but in indirect Oaths, an other beside him that Sweareth, cannot tell whither he swear by God or not,
cc-acp p-acp j n2, dt n-jn p-acp pno31 cst vvz, vmbx vvi cs pns31 vvb p-acp np1 cc xx,
(30) verse (DIV2)
401
Page 160
3758
because the oath is by the creature, and directed to God onely in the minde of him that sweareth.
Because the oath is by the creature, and directed to God only in the mind of him that Sweareth.
c-acp dt n1 vbz p-acp dt n1, cc vvn p-acp np1 av-j p-acp dt n1 pp-f pno31 cst vvz.
(30) verse (DIV2)
401
Page 160
3759
Fourthly, Math. 13. 16. He that sweareth by the Temple, sweareth by God:
Fourthly, Math. 13. 16. He that Sweareth by the Temple, Sweareth by God:
ord, np1 crd crd pns31 cst vvz p-acp dt n1, vvz p-acp np1:
(30) verse (DIV2)
401
Page 160
3760
whence I gather, that an indirect oath is superfluous, because it is sufficient that a man sweare by God onely,
whence I gather, that an indirect oath is superfluous, Because it is sufficient that a man swear by God only,
c-crq pns11 vvb, cst dt j n1 vbz j, c-acp pn31 vbz j cst dt n1 vvb p-acp np1 av-j,
(30) verse (DIV2)
401
Page 160
3761
and not by the creature also. By these reasons I haue beene mooued to dislike of indirect oathes:
and not by the creature also. By these Reasons I have been moved to dislike of indirect Oaths:
cc xx p-acp dt n1 av. p-acp d n2 pns11 vhb vbn vvn p-acp n1 pp-f j n2:
(30) verse (DIV2)
401
Page 160
3762
now let vs see what is said in the behalfe of them.
now let us see what is said in the behalf of them.
av vvb pno12 vvi r-crq vbz vvn p-acp dt n1 pp-f pno32.
(30) verse (DIV2)
402
Page 160
3763
First, it is saide, that Ioseph a man commended for his faith, sware by the life of Pharaoh:
First, it is said, that Ioseph a man commended for his faith, sware by the life of Pharaoh:
ord, pn31 vbz vvn, cst np1 dt n1 vvn p-acp po31 n1, vvd p-acp dt n1 pp-f np1:
(30) verse (DIV2)
402
Page 160
3764
therefore men may sweare by the creatures. Ans. It may be well expounded;
Therefore men may swear by the creatures. Ans. It may be well expounded;
av n2 vmb vvi p-acp dt n2. np1 pn31 vmb vbi av vvn;
(30) verse (DIV2)
402
Page 160
3765
not to be an oath, but an asseueration to this effect, as surely as Pharaoh liueth:
not to be an oath, but an asseveration to this Effect, as surely as Pharaoh lives:
xx pc-acp vbi dt n1, cc-acp dt n1 p-acp d n1, c-acp av-j c-acp np1 vvz:
(30) verse (DIV2)
402
Page 160
3766
but say it is an oath, yet this fact prooueth not the lawfulnes of this kind of swearing:
but say it is an oath, yet this fact proveth not the lawfulness of this kind of swearing:
cc-acp vvb pn31 vbz dt n1, av d n1 vvz xx dt n1 pp-f d n1 pp-f vvg:
(30) verse (DIV2)
402
Page 160
3767
for no man is so good, but he may be tainted with the impieties of the place wherein he liueth, especially beeing so wicked a place as Pharaohs court was ▪
for no man is so good, but he may be tainted with the impieties of the place wherein he lives, especially being so wicked a place as Pharaohs court was ▪
c-acp dx n1 vbz av j, cc-acp pns31 vmb vbi vvn p-acp dt n2 pp-f dt n1 c-crq pns31 vvz, av-j vbg av j dt n1 c-acp np1 n1 vbds ▪
(30) verse (DIV2)
402
Page 160
3768
Second reason. 2. King. 2. 4. The Prophet Elisha sweareth by Eliah's soule. Second reason. 2. King. 2. 4. The Prophet Elisha Sweareth by Elijah's soul.
vvb n1. crd n1. crd crd dt n1 np1 vvz p-acp npg1 n1.
(30) verse (DIV2)
403
Page 160
3769
Ans. That place prooueth not the point in hand, for the question is of indirect oathes, where the name of God is concealed;Ans. That place proveth not the point in hand, for the question is of indirect Oaths, where the name of God is concealed;
np1 cst n1 vvz xx dt n1 p-acp n1, p-acp dt n1 vbz pp-f j n2, c-crq dt n1 pp-f np1 vbz vvn;
(30) verse (DIV2)
403
Page 160
3770
but in that place Gods name is prefixed, as the Lord liueth, and as thy soule liueth.
but in that place God's name is prefixed, as the Lord lives, and as thy soul lives.
cc-acp p-acp d n1 npg1 n1 vbz vvn, p-acp dt n1 vvz, cc p-acp po21 n1 vvz.
(30) verse (DIV2)
403
Page 160
3771
Againe, that phrase may be taken for a solemne Asseueration onely, as it is well translated;
Again, that phrase may be taken for a solemn Asseveration only, as it is well translated;
av, cst n1 vmb vbi vvn p-acp dt j n1 av-j, c-acp pn31 vbz av vvn;
(30) verse (DIV2)
403
Page 160
3772
as the Lord liueth, and as thy soule liueth, I will not leaue thee. as the Lord lives, and as thy soul lives, I will not leave thee.
p-acp dt n1 vvz, cc p-acp po21 n1 vvz, pns11 vmb xx vvi pno21.
(30) verse (DIV2)
403
Page 160
3773
Reason. III. Canticl. 3. 5. There (say they) Christ himselfe sweareth by the creatures;Reason. III. Canticle. 3. 5. There (say they) christ himself Sweareth by the creatures;
n1. np1. np1. crd crd a-acp (vvb pns32) np1 px31 vvz p-acp dt n2;
(30) verse (DIV2)
404
Page 160
3815
for if we doe, we are farre worse then the dumbe creatures.
for if we do, we Are Far Worse then the dumb creatures.
c-acp cs pns12 vdb, pns12 vbr av-j av-jc cs dt j n2.
(30) verse (DIV2)
409
Page 162
3774
the Roes and the Hindes of the field, Answ. Those words are not an oath, but an admiration: for Christ chargeth the enemies of his Church not to trouble her;the Roes and the Hinds of the field, Answer Those words Are not an oath, but an admiration: for christ charges the enemies of his Church not to trouble her;
dt n2 cc dt n2 pp-f dt n1, np1 d n2 vbr xx dt n1, cc-acp dt n1: p-acp np1 vvz dt n2 pp-f po31 n1 xx pc-acp vvi pno31;
(30) verse (DIV2)
404
Page 160
3775
and he confirmeth his charge by a testimonie from the bruit beasts, which may be done without an oath:
and he confirmeth his charge by a testimony from the bruit beasts, which may be done without an oath:
cc pns31 vvz po31 n1 p-acp dt n1 p-acp dt n1 n2, r-crq vmb vbi vdn p-acp dt n1:
(30) verse (DIV2)
404
Page 160
3776
for it is all one as if he had said, If you doe trouble my Church, the Roes and Hindes of the field shall be witnesses against you,
for it is all one as if he had said, If you do trouble my Church, the Roes and Hinds of the field shall be Witnesses against you,
c-acp pn31 vbz d pi c-acp cs pns31 vhd vvn, cs pn22 vdb vvi po11 n1, dt n2 cc n2 pp-f dt n1 vmb vbi n2 p-acp pn22,
(30) verse (DIV2)
404
Page 160
3777
because you doe that which they would not doe, if they had reason as you haue:
Because you do that which they would not do, if they had reason as you have:
c-acp pn22 vdb d r-crq pns32 vmd xx vdi, cs pns32 vhd n1 c-acp pn22 vhb:
(30) verse (DIV2)
404
Page 160
3778
now ▪ the creatures may be made witnesses vnto an Admiration: as Deut. 32. 1. Moses calleth heauen and earth to witnesse:
now ▪ the creatures may be made Witnesses unto an Admiration: as Deuteronomy 32. 1. Moses calls heaven and earth to witness:
av ▪ dt n2 vmb vbi vvn n2 p-acp dt n1: c-acp np1 crd crd np1 vvz n1 cc n1 pc-acp vvi:
(30) verse (DIV2)
404
Page 160
3779
and so doth the Lord, Isa. 1. 2. but when a man sweareth by a thing, the same is made a witnes to his conscience, which no creature can be.
and so does the Lord, Isaiah 1. 2. but when a man Sweareth by a thing, the same is made a witness to his conscience, which no creature can be.
cc av vdz dt n1, np1 crd crd p-acp c-crq dt n1 vvz p-acp dt n1, dt d vbz vvn dt n1 p-acp po31 n1, r-crq dx n1 vmb vbi.
(30) verse (DIV2)
404
Page 161
3780
Reason IV. Paul (say they) sware by their reioycing, which is a gift of God. Reason IV. Paul (say they) sware by their rejoicing, which is a gift of God.
n1 np1 np1 (vvb pns32) vvd p-acp po32 vvg, r-crq vbz dt n1 pp-f np1.
(30) verse (DIV2)
405
Page 161
3781
Ans. Those words, are not an oath, but an obtestation, to testifie the constancie which he shewed in his ministerie,Ans. Those words, Are not an oath, but an obtestation, to testify the constancy which he showed in his Ministry,
np1 d n2, vbr xx dt n1, cc-acp dt n1, pc-acp vvi dt n1 r-crq pns31 vvd p-acp po31 n1,
(30) verse (DIV2)
405
Page 161
3782
and they declared in the confession of their faith: now a testimonie may be drawne from a creature, as we shewed before.
and they declared in the Confessi of their faith: now a testimony may be drawn from a creature, as we showed before.
cc pns32 vvd p-acp dt n1 pp-f po32 n1: av dt n1 vmb vbi vvn p-acp dt n1, c-acp pns12 vvd a-acp.
(30) verse (DIV2)
405
Page 161
3783
But (say they) the word there vsed, is a note of an oath. Ans. Not alwaies:
But (say they) the word there used, is a note of an oath. Ans. Not always:
cc-acp (vvb pns32) dt n1 a-acp vvn, vbz dt n1 pp-f dt n1. np1 xx av:
(30) verse (DIV2)
405
Page 161
3784
for sometime it betokens an asseueration, as in other authors might be shewed:
for sometime it betokens an asseveration, as in other Authors might be showed:
c-acp av pn31 vvz dt n1, c-acp p-acp j-jn n2 vmd vbi vvn:
(30) verse (DIV2)
405
Page 161
3785
so that I take it, there ought not to be any indirect oathes wherein Gods name is concealed,
so that I take it, there ought not to be any indirect Oaths wherein God's name is concealed,
av cst pns11 vvb pn31, pc-acp vmd xx pc-acp vbi d j n2 c-crq ng1 n1 vbz vvn,
(30) verse (DIV2)
405
Page 161
3786
and the creature sworne by made a pledge of Gods presence. Now I come to the reasons, for which Christ forbids these indirect oaths:
and the creature sworn by made a pledge of God's presence. Now I come to the Reasons, for which christ forbids these indirect Oaths:
cc dt n1 vvn p-acp vvd dt n1 pp-f npg1 n1. av pns11 vvb p-acp dt n2, p-acp r-crq np1 vvz d j n2:
(30) verse (DIV2)
405
Page 161
3787
the summe of them in generall is this, because Gods name, which must not be taken in vaine, is set in euery one of his creatures,
the sum of them in general is this, Because God's name, which must not be taken in vain, is Set in every one of his creatures,
dt n1 pp-f pno32 p-acp n1 vbz d, c-acp npg1 n1, r-crq vmb xx vbi vvn p-acp j, vbz vvn p-acp d crd pp-f po31 n2,
(30) verse (DIV2)
406
Page 161
3788
euen in the least haire of a mans head, (for therein a man may see the wisdome and power of God) therefore we may not sweare in our common talke, no not by the least creature that God hath made. even in the least hair of a men head, (for therein a man may see the Wisdom and power of God) Therefore we may not swear in our Common talk, no not by the least creature that God hath made.
av p-acp dt ds n1 pp-f dt ng1 n1, (c-acp av dt n1 vmb vvi dt n1 cc n1 pp-f np1) av pns12 vmb xx vvi p-acp po12 j n1, uh-dx xx p-acp dt ds n1 cst np1 vhz vvn.
(30) verse (DIV2)
406
Page 161
3789
Hence we learne sundrie instructions. 1. That it is not lawfull to sweare by faith, troth, bread, drinke, and such like:
Hence we Learn sundry instructions. 1. That it is not lawful to swear by faith, troth, bred, drink, and such like:
av pns12 vvb j n2. crd cst pn31 vbz xx j p-acp vvi p-acp n1, n1, n1, n1, cc d av-j:
(30) verse (DIV2)
407
Page 161
3790
for faith (to insist in one) is a gift of God, which beareth Gods name in it:
for faith (to insist in one) is a gift of God, which bears God's name in it:
p-acp n1 (pc-acp vvi p-acp crd) vbz dt n1 pp-f np1, r-crq vvz npg1 n1 p-acp pn31:
(30) verse (DIV2)
407
Page 161
3791
for the matter of our faith is Christ, so as when we sweare by it, we sweare by Christ, whose name we may not take in vaine,
for the matter of our faith is christ, so as when we swear by it, we swear by christ, whose name we may not take in vain,
c-acp dt n1 pp-f po12 n1 vbz np1, av c-acp c-crq pns12 vvb p-acp pn31, pns12 vvb p-acp np1, rg-crq n1 pns12 vmb xx vvi p-acp j,
(30) verse (DIV2)
407
Page 161
3792
and therefore may not sweare at all by any such oathes.
and Therefore may not swear At all by any such Oaths.
cc av vmb xx vvi p-acp d p-acp d d n2.
(30) verse (DIV2)
407
Page 161
3793
Againe, God hath set his name on euery creature, he hath imprinted in them the signes of his power, wisdome, iustice, and mercie:
Again, God hath Set his name on every creature, he hath imprinted in them the Signs of his power, Wisdom, Justice, and mercy:
av, np1 vhz vvn po31 n1 p-acp d n1, pns31 vhz vvn p-acp pno32 dt n2 pp-f po31 n1, n1, n1, cc n1:
(30) verse (DIV2)
407
Page 161
3795
and, Act. 14. 17. Raine from heauen, and fruitfull season, were witnesses vnto the Gentiles of Gods goodnes vnto them:
and, Act. 14. 17. Rain from heaven, and fruitful season, were Witnesses unto the Gentiles of God's Goodness unto them:
cc, n1 crd crd vvb p-acp n1, cc j n1, vbdr n2 p-acp dt n2-j pp-f npg1 n1 p-acp pno32:
(30) verse (DIV2)
407
Page 161
3796
which serueth first to condemne the world of great ingratitude:
which serveth First to condemn the world of great ingratitude:
r-crq vvz ord pc-acp vvi dt n1 pp-f j n1:
(30) verse (DIV2)
407
Page 161
3797
for we haue set before our eyes, we daily tast and handle the good creatures of God;
for we have Set before our eyes, we daily taste and handle the good creatures of God;
c-acp pns12 vhb vvn p-acp po12 n2, pns12 av-j vvi cc vvi dt j n2 pp-f np1;
(30) verse (DIV2)
407
Page 161
3798
yet who beholds in them his wisdome, mercie, and goodnes, that thereby he might take occasion to praise his name? for men are like to bruit beasts, who vse the benefit of the creatures,
yet who beholds in them his Wisdom, mercy, and Goodness, that thereby he might take occasion to praise his name? for men Are like to bruit beasts, who use the benefit of the creatures,
av q-crq vvz p-acp pno32 po31 n1, n1, cc n1, cst av pns31 vmd vvi n1 pc-acp vvi po31 n1? p-acp n2 vbr j pc-acp vvi n2, r-crq vvb dt n1 pp-f dt n2,
(30) verse (DIV2)
407
Page 161
3799
but yet neuer think on God the creator;
but yet never think on God the creator;
cc-acp av av-x vvb p-acp np1 dt n1;
(30) verse (DIV2)
407
Page 161
3800
and like vnto the swine, who eateth vp the mast, but neuer looketh vp to the tree from whence it cōmeth;
and like unto the Swine, who Eateth up the mast, but never looks up to the tree from whence it comes;
cc av-j p-acp dt n1, r-crq vvz a-acp dt n1, cc-acp av-x vvz a-acp p-acp dt n1 p-acp c-crq pn31 vvz;
(30) verse (DIV2)
407
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3801
yea, some are so shamelesse, that they denie God by their works, though not in word.
yea, Some Are so shameless, that they deny God by their works, though not in word.
uh, d vbr av j, cst pns32 vvb np1 p-acp po32 n2, cs xx p-acp n1.
(30) verse (DIV2)
407
Page 161
3802
Secondly, this teacheth vs carefully to meditate vpon the creatures of God, labouring therein to see Gods wisdome, iustice, mercy,
Secondly, this Teaches us carefully to meditate upon the creatures of God, labouring therein to see God's Wisdom, Justice, mercy,
ord, d vvz pno12 av-j pc-acp vvi p-acp dt n2 pp-f np1, vvg av pc-acp vvi npg1 n1, n1, n1,
(30) verse (DIV2)
408
Page 161
3803
and the rest of his attributes; that hereby we may take occasion to praise his name:
and the rest of his attributes; that hereby we may take occasion to praise his name:
cc dt n1 pp-f po31 n2; cst av pns12 vmb vvi n1 pc-acp vvi po31 n1:
(30) verse (DIV2)
408
Page 161
3804
Psal. 139. 14. I will praise thee, for I am wonderfully and fearefully made: maruelous are thy works, and that my soule knoweth right wel: here the Prophet doth professe:
Psalm 139. 14. I will praise thee, for I am wonderfully and fearfully made: marvelous Are thy works, and that my soul Knoweth right well: Here the Prophet does profess:
np1 crd crd pns11 vmb vvi pno21, c-acp pns11 vbm av-j cc av-j vvn: j vbr po21 n2, cc cst po11 n1 vvz j-jn av: av dt n1 vdz vvi:
(30) verse (DIV2)
408
Page 161
3805
First, that he did meditate on the creatures of God seriously; then, that his meditation made him to feare and to be astonished: and thirdly, to praise God.
First, that he did meditate on the creatures of God seriously; then, that his meditation made him to Fear and to be astonished: and Thirdly, to praise God.
ord, cst pns31 vdd vvi p-acp dt n2 pp-f np1 av-j; av, cst po31 n1 vvd pno31 pc-acp vvi cc pc-acp vbi vvn: cc ord, pc-acp vvi np1.
(30) verse (DIV2)
408
Page 162
3806
Psal. 92. 5, 6. Oh how glorious are thy workes? therein importing, that he did meditate thereon:
Psalm 92. 5, 6. O how glorious Are thy works? therein importing, that he did meditate thereon:
np1 crd crd, crd uh q-crq j vbr po21 n2? av vvg, cst pns31 vdd vvi av:
(30) verse (DIV2)
408
Page 162
3807
but the vnwise man (saith he) knoweth it not, and a foole doth not vnderstand this: but the unwise man (Says he) Knoweth it not, and a fool does not understand this:
p-acp dt j n1 (vvz pns31) vvz pn31 xx, cc dt n1 vdz xx vvi d:
(30) verse (DIV2)
408
Page 162
3808
where he sheweth, that it is a great point of folly to see Gods creatures, and not to behold the wonderful power and goodnes of God in them.
where he shows, that it is a great point of folly to see God's creatures, and not to behold the wondered power and Goodness of God in them.
c-crq pns31 vvz, cst pn31 vbz dt j n1 pp-f n1 pc-acp vvi npg1 n2, cc xx pc-acp vvi dt j n1 cc n1 pp-f np1 p-acp pno32.
(30) verse (DIV2)
408
Page 162
3809
Psal. 145. 5. I will meditate vpon all thy wondrous workes: and, v. 10. All thy works praise thee, O Lord. His example we should follow.
Psalm 145. 5. I will meditate upon all thy wondrous works: and, v. 10. All thy works praise thee, Oh Lord. His Exampl we should follow.
np1 crd crd pns11 vmb vvi p-acp d po21 j n2: cc, n1 crd d po21 n2 vvb pno21, uh n1. po31 n1 pns12 vmd vvi.
(30) verse (DIV2)
408
Page 162
3810
And whereas Gods iudgements are among vs, we must labour in them to see Gods indignation against our sinnes,
And whereas God's Judgments Are among us, we must labour in them to see God's Indignation against our Sins,
cc cs npg1 n2 vbr p-acp pno12, pns12 vmb vvi p-acp pno32 pc-acp vvi npg1 n1 p-acp po12 n2,
(30) verse (DIV2)
408
Page 162
3811
and his mercy in chastening vs for our amendment, that we might not be condēned with the world.
and his mercy in chastening us for our amendment, that we might not be condemned with the world.
cc po31 n1 p-acp vvg pno12 p-acp po12 n1, cst pns12 vmd xx vbi vvn p-acp dt n1.
(30) verse (DIV2)
408
Page 162
3812
Thirdly, if euery creature carie in it some stampe of Gods name, then what should the reasonable creature doe? should not men much more beare Gods image? yes verely, both in thought, will, affection, and action:
Thirdly, if every creature carry in it Some stamp of God's name, then what should the reasonable creature do? should not men much more bear God's image? yes verily, both in Thought, will, affection, and actium:
ord, cs d n1 vvi p-acp pn31 d n1 pp-f npg1 n1, cs q-crq vmd dt j n1 vdb? vmd xx n2 av-d av-dc vvi npg1 n1? uh av-j, av-d p-acp n1, n1, n1, cc n1:
(30) verse (DIV2)
409
Page 162
3813
we must therefore seeke to repaire in vs Gods image decaied in Adam:
we must Therefore seek to repair in us God's image decayed in Adam:
pns12 vmb av vvi pc-acp vvi p-acp pno12 ng1 n1 vvn p-acp np1:
(30) verse (DIV2)
409
Page 162
3814
and aboue all things take heede, we carie not about vs the image of the deuill in any sinne:
and above all things take heed, we carry not about us the image of the Devil in any sin:
cc p-acp d n2 vvb n1, pns12 vvb xx p-acp pno12 dt n1 pp-f dt n1 p-acp d n1:
(30) verse (DIV2)
409
Page 162
3816
Fourthly, whereas euery creature beares about some part of Gods image, this serues to strippe the ignorant sort of their false plea;
Fourthly, whereas every creature bears about Some part of God's image, this serves to strip the ignorant sort of their false plea;
ord, cs d n1 vvz p-acp d n1 pp-f npg1 n1, d vvz pc-acp vvi dt j n1 pp-f po32 j n1;
(30) verse (DIV2)
410
Page 162
3817
who thinke God will hold them excused, because they are not booke learned:
who think God will hold them excused, Because they Are not book learned:
r-crq vvb np1 vmb vvi pno32 vvd, c-acp pns32 vbr xx n1 j:
(30) verse (DIV2)
410
Page 162
3818
but they must know they deceiue themselues, for sith they are ignorant of the wisdome, mercie, iustice,
but they must know they deceive themselves, for sith they Are ignorant of the Wisdom, mercy, Justice,
cc-acp pns32 vmb vvi pns32 vvb px32, c-acp c-acp pns32 vbr j pp-f dt n1, n1, n1,
(30) verse (DIV2)
410
Page 162
3819
and power of God, and of many other things in God, which the very vnreasonable creatures might haue taught them,
and power of God, and of many other things in God, which the very unreasonable creatures might have taught them,
cc n1 pp-f np1, cc pp-f d j-jn n2 p-acp np1, r-crq dt j j n2 vmd vhi vvn pno32,
(30) verse (DIV2)
410
Page 162
3820
if they had beheld the same, and meditated thereon:
if they had beheld the same, and meditated thereon:
cs pns32 vhd vvn dt d, cc j-vvn av:
(30) verse (DIV2)
410
Page 162
3821
they may iustly feare, least these silly creatures stand vp in iudgement against them at the last day.
they may justly Fear, lest these silly creatures stand up in judgement against them At the last day.
pns32 vmb av-j vvi, cs d j n2 vvb a-acp p-acp n1 p-acp pno32 p-acp dt ord n1.
(30) verse (DIV2)
410
Page 162
3822
And lastly, seeing God hath set his image in euery creature, we must labour to vse them all in an holy manner;
And lastly, seeing God hath Set his image in every creature, we must labour to use them all in an holy manner;
cc ord, vvg np1 vhz vvn po31 n1 p-acp d n1, pns12 vmb n1 pc-acp vvi pno32 d p-acp dt j n1;
(30) verse (DIV2)
411
Page 162
3823
as meat, drinke, apparell, and such like:
as meat, drink, apparel, and such like:
c-acp n1, n1, n1, cc d av-j:
(30) verse (DIV2)
411
Page 162
3824
we must beware we abuse them not vnto our lusts any manner of way, for the abuse redounds vnto the Lord whose name they beare,
we must beware we abuse them not unto our Lustiest any manner of Way, for the abuse redounds unto the Lord whose name they bear,
pns12 vmb vvi pns12 vvb pno32 xx p-acp po12 n2 d n1 pp-f n1, p-acp dt n1 vvz p-acp dt n1 rg-crq n1 pns32 vvb,
(30) verse (DIV2)
411
Page 162
3825
and we know God will not hold him guiltlesse that taketh his name in vaine. Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions.
and we know God will not hold him guiltless that Takes his name in vain. Now I come more particularly to the several Reasons annexed to the several prohibitions.
cc pns12 vvb np1 vmb xx vvi pno31 j cst vvz po31 n1 p-acp j. av pns11 vvb av-dc av-j p-acp dt j n2 vvn p-acp dt j n2.
(30) verse (DIV2)
411
Page 162
3826
The first particular prohibition is this, Thou shalt not sweare by heauen: and the reason followeth, for it is the throne of God.
The First particular prohibition is this, Thou shalt not swear by heaven: and the reason follows, for it is the throne of God.
dt ord j n1 vbz d, pns21 vm2 xx vvi p-acp n1: cc dt n1 vvz, p-acp pn31 vbz dt n1 pp-f np1.
(30) verse (DIV2)
412
Page 162
3827
This reason is to be scanned. A Throne is a chaire of estate, wherein earthly Princes vse to sit in iudgement,
This reason is to be scanned. A Throne is a chair of estate, wherein earthly Princes use to fit in judgement,
d n1 vbz pc-acp vbi vvn. dt n1 vbz dt n1 pp-f n1, c-crq j n2 vvb pc-acp vvi p-acp n1,
(30) verse (DIV2)
412
Page 162
3828
and shew themselues in glorie and maiestie. Now heauen is not properly a Throne, but by resemblance;
and show themselves in glory and majesty. Now heaven is not properly a Throne, but by resemblance;
cc vvi px32 p-acp n1 cc n1. av n1 vbz xx av-j dt n1, cc-acp p-acp n1;
(30) verse (DIV2)
412
Page 162
3829
because that God doth in heauen, and from heauen shew his glorie and maiestie vnto men.
Because that God does in heaven, and from heaven show his glory and majesty unto men.
c-acp d n1 vdz p-acp n1, cc p-acp n1 vvi po31 n1 cc n1 p-acp n2.
(30) verse (DIV2)
412
Page 163
3830
In heauen the Saints and Angels behold the vnspeakable glorie of God.
In heaven the Saints and Angels behold the unspeakable glory of God.
p-acp n1 dt n2 cc n2 vvb dt j-u n1 pp-f np1.
(30) verse (DIV2)
412
Page 163
3831
And from heauen doth God shew his exceeding power, euen in spreading the heauens like a curtaine aboue the earth, in setting therein the Sunne, the moone and starres, most glorious creatures;
And from heaven does God show his exceeding power, even in spreading the heavens like a curtain above the earth, in setting therein the Sun, the moon and Stars, most glorious creatures;
cc p-acp n1 vdz np1 vvi po31 j-vvg n1, av p-acp vvg dt n2 av-j dt n1 p-acp dt n1, p-acp vvg av dt n1, dt n1 cc n2, av-ds j n2;
(30) verse (DIV2)
412
Page 163
3832
in giuing particular motions vnto thē: by sending raine from heauen with stormes, lightnings, and thunder.
in giving particular motions unto them: by sending rain from heaven with storms, lightnings, and thunder.
p-acp vvg j n2 p-acp pno32: p-acp vvg n1 p-acp n1 p-acp n2, n2, cc n1.
(30) verse (DIV2)
412
Page 163
3833
Againe, he sheweth his iustice from heauen, by powring downe his iudgements thence:
Again, he shows his Justice from heaven, by Pouring down his Judgments thence:
av, pns31 vvz po31 n1 p-acp n1, p-acp vvg a-acp po31 n2 av:
(30) verse (DIV2)
412
Page 163
3834
As the flood vpon the world of the vngodly, and fire and brimstone vpon Sodome and Gomorrah:
As the flood upon the world of the ungodly, and fire and brimstone upon Sodom and Gomorrah:
c-acp dt n1 p-acp dt n1 pp-f dt j, cc n1 cc n1 p-acp np1 cc np1:
(30) verse (DIV2)
412
Page 163
3835
as the Apostle saith, Rom. 1. 18. The wrath of God is reuealed from heauen, against all vngodlinesse and vnrighteousnesse of men.
as the Apostle Says, Rom. 1. 18. The wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men.
p-acp dt n1 vvz, np1 crd crd dt n1 pp-f np1 vbz vvn p-acp n1, p-acp d n1 cc n1-u pp-f n2.
(30) verse (DIV2)
412
Page 163
3836
Againe, Gods mercie and goodnes is daily manifested from heauen, thence commeth euery good gift, Iam. 1. 17. yea, thence our Sauiour Christ descended for the worke of our redemption:
Again, God's mercy and Goodness is daily manifested from heaven, thence comes every good gift, Iam. 1. 17. yea, thence our Saviour christ descended for the work of our redemption:
av, npg1 n1 cc n1 vbz av-j vvn p-acp n1, av vvz d j n1, np1 crd crd uh, av po12 n1 np1 vvd p-acp dt n1 pp-f po12 n1:
(30) verse (DIV2)
412
Page 163
3838
and the Fathers voice was heard from thence, pointing out that lambe of God which taketh away the sinnes of the world:
and the Father's voice was herd from thence, pointing out that lamb of God which Takes away the Sins of the world:
cc dt ng1 n1 vbds vvn p-acp av, vvg av d n1 pp-f np1 r-crq vvz av dt n2 pp-f dt n1:
(30) verse (DIV2)
412
Page 163
3839
and thence shall Christ come againe in glorie at the last day, to be glorified in his Saints:
and thence shall christ come again in glory At the last day, to be glorified in his Saints:
cc av vmb np1 vvi av p-acp n1 p-acp dt ord n1, pc-acp vbi vvn p-acp po31 n2:
(30) verse (DIV2)
412
Page 163
3840
all which doe magnifie vnto vs the glorie of this Throne.
all which do magnify unto us the glory of this Throne.
d r-crq vdb vvi p-acp pno12 dt n1 pp-f d n1.
(30) verse (DIV2)
412
Page 163
3841
Is the Throne of God in heauen & not on earth? thē must we learne to conceiue of God, as of an heauenly King:
Is the Throne of God in heaven & not on earth? them must we Learn to conceive of God, as of an heavenly King:
vbz dt n1 pp-f np1 p-acp n1 cc xx p-acp n1? pno32 vmb pns12 vvi pc-acp vvi pp-f np1, c-acp pp-f dt j n1:
(30) verse (DIV2)
413
Page 163
3842
in the chapter following we are taught to call him our heauenly Father, v. 9. and therefore when we speake or think of God,
in the chapter following we Are taught to call him our heavenly Father, v. 9. and Therefore when we speak or think of God,
p-acp dt n1 vvg pns12 vbr vvn pc-acp vvi pno31 po12 j n1, n1 crd cc av c-crq pns12 vvb cc vvi pp-f np1,
(30) verse (DIV2)
413
Page 163
3843
or doe worship vnto him in praier or thāksgiuing, we must not conceiue of him in any carnall sort, but in an heauenly manner.
or do worship unto him in prayer or thanksgiving, we must not conceive of him in any carnal sort, but in an heavenly manner.
cc vdb vvi p-acp pno31 p-acp n1 cc n1, pns12 vmb xx vvi pp-f pno31 p-acp d j n1, cc-acp p-acp dt j n1.
(30) verse (DIV2)
413
Page 163
3844
The second commandement forbidding the representation of God in any similitudes, may teach vs, that we must not conceiue of God after any earthly or carnall manner.
The second Commandment forbidding the representation of God in any Similitudes, may teach us, that we must not conceive of God After any earthly or carnal manner.
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(30) verse (DIV2)
413
Page 163
3845
Indeede the Popish church approouing of the images of the Trinitie (as before was shewed) doe thereby teach the people to conceiue of God,
Indeed the Popish Church approving of the Images of the Trinity (as before was showed) do thereby teach the people to conceive of God,
av dt j n1 vvg pp-f dt n2 pp-f dt np1 (c-acp a-acp vbds vvn) vdb av vvi dt n1 pc-acp vvi pp-f np1,
(30) verse (DIV2)
413
Page 163
3846
as of an old man sitting in heauen, with a crowne vpon his head, because he is called the Ancient of daies; but all such carnall conceits of God are here forbidden.
as of an old man sitting in heaven, with a crown upon his head, Because he is called the Ancient of days; but all such carnal conceits of God Are Here forbidden.
c-acp pp-f dt j n1 vvg p-acp n1, p-acp dt n1 p-acp po31 n1, c-acp pns31 vbz vvn dt j pp-f n2; p-acp d d j n2 pp-f np1 vbr av vvn.
(30) verse (DIV2)
413
Page 163
3847
That we may then conceiue aright of God, two Rules must be remembred.
That we may then conceive aright of God, two Rules must be remembered.
cst pns12 vmb av vvi av pp-f np1, crd n2 vmb vbi vvn.
(30) verse (DIV2)
414
Page 163
3848
First, we must not frame in our minds any image of God at all, as that he should be like vnto man, or any other creature: First, we must not frame in our minds any image of God At all, as that he should be like unto man, or any other creature:
ord, pns12 vmb xx vvi p-acp po12 n2 d n1 pp-f np1 p-acp d, c-acp cst pns31 vmd vbi j p-acp n1, cc d j-jn n1:
(30) verse (DIV2)
414
Page 163
3849
but we must conceiue of him both in his works, as our creator, gouernour, and preseruer;
but we must conceive of him both in his works, as our creator, governor, and preserver;
cc-acp pns12 vmb vvi pp-f pno31 d p-acp po31 n2, c-acp po12 n1, n1, cc n1;
(30) verse (DIV2)
414
Page 163
3850
and also in his properties, as most wise, most iust, holy, mercifull, and such like. Secondly, we must conceiue that God is one in substance, and three in person:
and also in his properties, as most wise, most just, holy, merciful, and such like. Secondly, we must conceive that God is one in substance, and three in person:
cc av p-acp po31 n2, c-acp ds j, av-ds j, j, j, cc d av-j. ord, pns12 vmb vvi cst np1 vbz pi p-acp n1, cc crd p-acp n1:
(30) verse (DIV2)
414
Page 163
3851
we must not confound the persons, nor deuide the substance, but conceiue of one God in three persons;
we must not confound the Persons, nor divide the substance, but conceive of one God in three Persons;
pns12 vmb xx vvi dt n2, ccx vvi dt n1, cc-acp vvb pp-f crd np1 p-acp crd n2;
(30) verse (DIV2)
414
Page 163
3852
and three persons in one and the same godhead.
and three Persons in one and the same godhead.
cc crd n2 p-acp crd cc dt d n1.
(30) verse (DIV2)
414
Page 163
3853
These two Rules beeing well obserued, wil keepe our hearts from those vaine conceits of God, which many frame to themselues when they thinke of him in their mindes.
These two Rules being well observed, will keep our hearts from those vain conceits of God, which many frame to themselves when they think of him in their minds.
np1 crd n2 vbg av vvn, vmb vvi po12 n2 p-acp d j n2 pp-f np1, r-crq d n1 p-acp px32 q-crq pns32 vvb pp-f pno31 p-acp po32 n2.
(30) verse (DIV2)
414
Page 164
3854
Secondly, seeing Gods throne is in heauen, therefore our conuersation must be there also: for where God is and his throne, there ought our hearts to be.
Secondly, seeing God's throne is in heaven, Therefore our Conversation must be there also: for where God is and his throne, there ought our hearts to be.
ord, vvg npg1 n1 vbz p-acp n1, av po12 n1 vmb vbi a-acp av: p-acp c-crq np1 vbz cc po31 n1, pc-acp vmd po12 n2 pc-acp vbi.
(30) verse (DIV2)
415
Page 164
3855
Now we shall haue our conuersation in heauen by doing two things:
Now we shall have our Conversation in heaven by doing two things:
av pns12 vmb vhi po12 n1 p-acp n1 p-acp vdg crd n2:
(30) verse (DIV2)
415
Page 164
3856
first, by a continuall eleuation of our minds vnto heauen, morning and euening, and at all times when we haue occasion: 1. Thess. 4. 17. we are commanded to pray continually, and that we doe,
First, by a continual elevation of our minds unto heaven, morning and evening, and At all times when we have occasion: 1. Thess 4. 17. we Are commanded to pray continually, and that we do,
ord, p-acp dt j n1 pp-f po12 n2 p-acp n1, n1 cc n1, cc p-acp d n2 c-crq pns12 vhb n1: crd np1 crd crd n1 vbr vvn pc-acp vvi av-j, cc cst pns12 vdb,
(30) verse (DIV2)
415
Page 164
3857
so oft as in the duties of our ordinary calling, we desire in our hearts the blessing and assistance of God:
so oft as in the duties of our ordinary calling, we desire in our hearts the blessing and assistance of God:
av av c-acp p-acp dt n2 pp-f po12 j n-vvg, pns12 vvb p-acp po12 n2 dt n1 cc n1 pp-f np1:
(30) verse (DIV2)
415
Page 164
3858
for the sighs and grones of the soule, are praiers approoued before God:
for the sighs and groans of the soul, Are Prayers approved before God:
c-acp dt n2 cc n2 pp-f dt n1, vbr n2 vvn p-acp np1:
(30) verse (DIV2)
415
Page 164
3859
we must therefore lift vp our heart to God, as Dauid did, Psal. 25. 1. Secondly, we must set all our affections on God,
we must Therefore lift up our heart to God, as David did, Psalm 25. 1. Secondly, we must Set all our affections on God,
pns12 vmb av vvi a-acp po12 n1 p-acp np1, c-acp np1 vdd, np1 crd crd ord, pns12 vmb vvi d po12 n2 p-acp np1,
(30) verse (DIV2)
415
Page 164
3860
and on heauenly things, as our loue, our ioy, and feare, yea our care must be of comming to heauen:
and on heavenly things, as our love, our joy, and Fear, yea our care must be of coming to heaven:
cc p-acp j n2, c-acp po12 n1, po12 n1, cc n1, uh po12 n1 vmb vbi pp-f vvg p-acp n1:
(30) verse (DIV2)
415
Page 164
3861
for where can we be in a more happie place then before Gods throne in heauen, where God sets out his glorie and maiestie to his creature?
for where can we be in a more happy place then before God's throne in heaven, where God sets out his glory and majesty to his creature?
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(30) verse (DIV2)
415
Page 164
3862
Thirdly, hence we may learne, to conceiue aright of the prouidence of God:
Thirdly, hence we may Learn, to conceive aright of the providence of God:
ord, av pns12 vmb vvi, pc-acp vvi av pp-f dt n1 pp-f np1:
(30) verse (DIV2)
416
Page 164
3863
for God sitting in his maiestie in heauen, and beeing infinite in wisdome, power, and greatnes, doth by a most carefull prouidence see, know,
for God sitting in his majesty in heaven, and being infinite in Wisdom, power, and greatness, does by a most careful providence see, know,
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and gouerne all things that are done vpon the earth:
and govern all things that Are done upon the earth:
cc vvi d n2 cst vbr vdn p-acp dt n1:
(30) verse (DIV2)
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this is notably set forth vnto vs, Psal. 11. 4. The Lords throne is in heauen, his e••• wil cōsider, his eye lids wil try the children of men:
this is notably Set forth unto us, Psalm 11. 4. The lords throne is in heaven, his e••• will Consider, his eye lids will try the children of men:
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(30) verse (DIV2)
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the words are very significant, importing that God from heauen doth most narrowly see into all mens dealings and affaires:
the words Are very significant, importing that God from heaven does most narrowly see into all men's dealings and affairs:
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(30) verse (DIV2)
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which teacheth vs, when we shall be in any distresse, either in bodie, minde, goods, or friends, to behaue our selues in an holy manner, for God sees our case:
which Teaches us, when we shall be in any distress, either in body, mind, goods, or Friends, to behave our selves in an holy manner, for God sees our case:
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(30) verse (DIV2)
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and therefore first we must make our moane vnto him, and humbly intreat for that grace and mercie at his hands whereof we stand in neede.
and Therefore First we must make our moan unto him, and humbly entreat for that grace and mercy At his hands whereof we stand in need.
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(30) verse (DIV2)
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Dauid maketh this a ground of much comfort in affliction:
David makes this a ground of much Comfort in affliction:
np1 vvz d dt n1 pp-f d n1 p-acp n1:
(30) verse (DIV2)
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Psal. 102. 19, 20. Out of heauen (saith he) did the Lord behold the earth, that he might heare the mourning of the prisoner,
Psalm 102. 19, 20. Out of heaven (Says he) did the Lord behold the earth, that he might hear the mourning of the prisoner,
np1 crd crd, crd av pp-f n1 (vvz pns31) vdd dt n1 vvb dt n1, cst pns31 vmd vvi dt n1 pp-f dt n1,
(30) verse (DIV2)
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and deliuer the children of death. Lastly, this serueth to terrifie euery sinner:and deliver the children of death. Lastly, this serveth to terrify every sinner:
cc vvi dt n2 pp-f n1. ord, d vvz pc-acp vvi d n1:
(30) verse (DIV2)
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for the Lord sits in heauen with a piercing eye, beholding all thy doings whatsoeuer thou art;
for the Lord sits in heaven with a piercing eye, beholding all thy doings whatsoever thou art;
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(30) verse (DIV2)
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and therefore when a man sinneth, though he may hide the same from men, yet the Lord sees him,
and Therefore when a man Sinneth, though he may hide the same from men, yet the Lord sees him,
cc av c-crq dt n1 vvz, cs pns31 vmb vvi dt d p-acp n2, av dt n1 vvz pno31,
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and will reprooue him, and iudge him:
and will reprove him, and judge him:
cc vmb vvi pno31, cc vvi pno31:
(30) verse (DIV2)
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let vs therefore make conscience of all sinne, and feare to not euill, either by thought, word,
let us Therefore make conscience of all sin, and Fear to not evil, either by Thought, word,
vvb pno12 av vvi n1 pp-f d n1, cc vvb p-acp xx n-jn, av-d p-acp n1, n1,
(30) verse (DIV2)
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or deede, seeing we are euer before the Iudge that •its vpon this throne. The second particular prohibition is, against swearing by the earth;
or deed, seeing we Are ever before the Judge that •its upon this throne. The second particular prohibition is, against swearing by the earth;
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(30) verse (DIV2)
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the reason is, because it is the Lords foot-stoole. The earth is the Lords footestoole, not properly, but by resemblance; the reason is, Because it is the lords footstool. The earth is the lords footstool, not properly, but by resemblance;
dt n1 vbz, c-acp pn31 vbz dt ng1 n1. dt n1 vbz dt ng1 n1, xx av-j, cc-acp p-acp n1;
(30) verse (DIV2)
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because as the footstoole is nothing in glorie to the throne, no more be those glimpses of glorie, which God shewes here on earth, comparable to that surpassing dignitie and glorie, wherein God manifests himselfe in heauen.
Because as the footstool is nothing in glory to the throne, no more be those glimpses of glory, which God shows Here on earth, comparable to that surpassing dignity and glory, wherein God manifests himself in heaven.
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(30) verse (DIV2)
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Is the earth the Lords footstoole? then is he not included in heauen, but is present also vpon the earth:
Is the earth the lords footstool? then is he not included in heaven, but is present also upon the earth:
vbz dt n1 dt n2 n1? av vbz pns31 xx vvd p-acp n1, cc-acp vbz j av p-acp dt n1:
(30) verse (DIV2)
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God is not in one place alone, but he is euery where at one and the same time.
God is not in one place alone, but he is every where At one and the same time.
np1 vbz xx p-acp crd n1 av-j, cc-acp pns31 vbz d c-crq p-acp crd cc dt d n1.
(30) verse (DIV2)
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Here then we haue a plaine proofe of Gods infinite greatnesse and omnipresence, in regard of his essence and godhead;
Here then we have a plain proof of God's infinite greatness and omnipresence, in regard of his essence and godhead;
av cs pns12 vhb dt j n1 pp-f npg1 j n1 cc n1, p-acp n1 pp-f po31 n1 cc n1;
(30) verse (DIV2)
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for Christ compares him to a king, who is of that bignesse that he fils heauen with his glorie;
for christ compares him to a King, who is of that bigness that he fills heaven with his glory;
p-acp np1 vvz pno31 p-acp dt n1, r-crq vbz pp-f d n1 cst pns31 vvz n1 p-acp po31 n1;
(30) verse (DIV2)
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and of that height, that the earth below is his footstoole, according as he saith, Ierem. 23. 24. I s•ll heauen and earth.
and of that height, that the earth below is his footstool, according as he Says, Jeremiah 23. 24. I s•ll heaven and earth.
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This point Dauid prooues at large, Psal. 139. 7, 8. Whither shall I goe from thy presence? &c. shewing plainely, that there is no place, wherof it can be truely said, that God in essence is not there present. The consideration whereof teacheth vs,
This point David Proves At large, Psalm 139. 7, 8. Whither shall I go from thy presence? etc. showing plainly, that there is no place, whereof it can be truly said, that God in essence is not there present. The consideration whereof Teaches us,
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(30) verse (DIV2)
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First, to vnderstand aright that saying of Paul, Act. 17. 28. In him we liue, mooue, and haue our beeing:
First, to understand aright that saying of Paul, Act. 17. 28. In him we live, move, and have our being:
ord, pc-acp vvi av d n-vvg pp-f np1, n1 crd crd p-acp pno31 po12 vvb, vvb, cc vhb po12 vbg:
(30) verse (DIV2)
420
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we are not in God, as parts of God, for his essence is most simple; & yet it is true we are in God, because his essence is euery where:
we Are not in God, as parts of God, for his essence is most simple; & yet it is true we Are in God, Because his essence is every where:
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(30) verse (DIV2)
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it is in vs, forth of vs, and about vs, and beeing in vs, and about vs, giues vs liuing, beeing, and moouing.
it is in us, forth of us, and about us, and being in us, and about us, gives us living, being, and moving.
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(30) verse (DIV2)
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Secondly, this teacheth vs to conceiue aright of Gods holy prouidence;
Secondly, this Teaches us to conceive aright of God's holy providence;
ord, d vvz pno12 pc-acp vvi av pp-f npg1 j n1;
(30) verse (DIV2)
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to wit, that God in regard of his substance, is in euery place, giuing beeing, life, to wit, that God in regard of his substance, is in every place, giving being, life,
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(30) verse (DIV2)
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and moouing to all things that be, liue, and mooue, preseruing thē, & killing thē at his pleasure, & doing whosoeuer he wil.
and moving to all things that be, live, and move, preserving them, & killing them At his pleasure, & doing whosoever he will.
cc vvg p-acp d n2 cst vbb, vvb, cc vvi, vvg pno32, cc vvg pno32 p-acp po31 n1, cc vdg r-crq pns31 vmb.
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Thirdly, this consideration of Gods essentiall presence, serues to kindle in our hearts that feare of God, which is the ground of true obedience in all estates.
Thirdly, this consideration of God's essential presence, serves to kindle in our hearts that Fear of God, which is the ground of true Obedience in all estates.
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(30) verse (DIV2)
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If God shall laie vpon vs any affliction, either in body or minde, friends, or goods, let vs then consider the essentiall presence of God, laying that crosse vpon vs,
If God shall lay upon us any affliction, either in body or mind, Friends, or goods, let us then Consider the essential presence of God, laying that cross upon us,
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(30) verse (DIV2)
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and it will strike into our hearts a reuerent feare of God, and mooue vs to patience, meeknes; & contentation;
and it will strike into our hearts a reverent Fear of God, and move us to patience, meekness; & contentation;
cc pn31 vmb vvi p-acp po12 n2 dt j n1 pp-f np1, cc vvb pno12 p-acp n1, n1; cc n1;
(30) verse (DIV2)
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yea, it wil cause vs to hūble our selues vnder his hand:
yea, it will cause us to humble our selves under his hand:
uh, pn31 vmb vvi pno12 pc-acp vvi po12 n2 p-acp po31 n1:
(30) verse (DIV2)
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for the cause why men flie not to God, by humbling themselues in their afflictions, is because they thinke God is farre off.
for the cause why men fly not to God, by humbling themselves in their afflictions, is Because they think God is Far off.
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(30) verse (DIV2)
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Again, if in prosperity we consider Gods essentiall presence with vs, giuing vnto vs all good things, it will make vs thankefull;
Again, if in Prosperity we Consider God's essential presence with us, giving unto us all good things, it will make us thankful;
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(30) verse (DIV2)
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so much we doe vnto man, when we bee in his presence that hath bestowed a fauour vpō vs, we readily addresse our selues to thankefulnes:
so much we do unto man, when we be in his presence that hath bestowed a favour upon us, we readily address our selves to thankfulness:
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(30) verse (DIV2)
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and shall we not doe so to God? In a word, this holy meditation of Gods presence, will make vs to humble our selues vnto God,
and shall we not do so to God? In a word, this holy meditation of God's presence, will make us to humble our selves unto God,
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and to rest contented with his good will and pleasure.
and to rest contented with his good will and pleasure.
cc p-acp n1 vvn p-acp po31 j n1 cc n1.
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Fourthly, if God in essence be present euery where, then it is needelesse to make choice of places in regard of holinesse,
Fourthly, if God in essence be present every where, then it is needless to make choice of places in regard of holiness,
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(30) verse (DIV2)
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for the worshippe of God, for one place is no more neare to God then an other:
for the worship of God, for one place is no more near to God then an other:
p-acp dt n1 pp-f np1, p-acp crd n1 vbz av-dx av-dc av-j p-acp np1 cs dt n-jn:
(30) verse (DIV2)
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which confutes the vanitie of Popish Pilgrimages to cheife places for religious worship:
which confutes the vanity of Popish Pilgrimages to chief places for religious worship:
r-crq vvz dt n1 pp-f j n2 p-acp j-jn n2 p-acp j n1:
(30) verse (DIV2)
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and it checketh also the blind opinion of many among vs, who thinke the Church is the onely place of praier and other parts of Gods worship;
and it checketh also the blind opinion of many among us, who think the Church is the only place of prayer and other parts of God's worship;
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whereupon they neuer regard to pray in their priuate houses. But God is in thee, and in thy house, as well as in the Church,
whereupon they never regard to pray in their private houses. But God is in thee, and in thy house, as well as in the Church,
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(30) verse (DIV2)
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and therefore thou maist lift vp pure hands vnto God in all places, and must pray at home,
and Therefore thou Mayest lift up pure hands unto God in all places, and must pray At home,
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as wel as in the Church (alwaies prouided that thou honour Gods ordinance in the publike assemblies.)
as well as in the Church (always provided that thou honour God's Ordinance in the public assemblies.)
c-acp av c-acp p-acp dt n1 (av vvn cst pns21 n1 npg1 n1 p-acp dt j n2.)
(30) verse (DIV2)
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Fiftly, if God be euery where, then we must labour to haue hearts affected with this perswasion, that wheresoeuer we be, God is present with vs. This lesson God taught Abraham, Gen. 17. 1. Walke before me and be vpright:
Fifty, if God be every where, then we must labour to have hearts affected with this persuasion, that wheresoever we be, God is present with us This Lesson God taught Abraham, Gen. 17. 1. Walk before me and be upright:
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and this Enoch had learned long before, Gen. 5. 24. and therfore was reported of ▪ that he had pleased God, Heb. 11. 5. now where this perswasion taketh place, 〈 ◊ 〉 will strike the heart with a reuerend feare and awe towards God, making a man thus to reason;
and this Enoch had learned long before, Gen. 5. 24. and Therefore was reported of ▪ that he had pleased God, Hebrew 11. 5. now where this persuasion Takes place, 〈 ◊ 〉 will strike the heart with a reverend Fear and awe towards God, making a man thus to reason;
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God is present with me, how then should I doe this euill in his sight.
God is present with me, how then should I do this evil in his sighed.
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(30) verse (DIV2)
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Oh that this thought did run in our minds in the time of temptation, then by Gods grace we should feare to sinne,
O that this Thought did run in our minds in the time of temptation, then by God's grace we should Fear to sin,
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(30) verse (DIV2)
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and endeauour to walke before God in all holy obedience, as his seruants haue done.
and endeavour to walk before God in all holy Obedience, as his Servants have done.
cc vvb pc-acp vvi p-acp np1 p-acp d j n1, c-acp po31 n2 vhb vdn.
(30) verse (DIV2)
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Many are shamelesse in sinning, which comes from the want of this perswasion of Gods presence, which should strike this feare into their hearts,
Many Are shameless in sinning, which comes from the want of this persuasion of God's presence, which should strike this Fear into their hearts,
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as we may see, Gen. 20, 11. Psal. 10. 3. 4. 11. and 94. 6, 7. Sixtly, this knowledge of Gods presence serues, to quiet and strengthen their hearts that are troubled with feare of the deuill:
as we may see, Gen. 20, 11. Psalm 10. 3. 4. 11. and 94. 6, 7. Sixty, this knowledge of God's presence serves, to quiet and strengthen their hearts that Are troubled with Fear of the Devil:
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(30) verse (DIV2)
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thus they must reason with themselues;
thus they must reason with themselves;
av pns32 vmb vvi p-acp px32;
(30) verse (DIV2)
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the Lord my God is present with me, both in power and essence, he can bind Satan,
the Lord my God is present with me, both in power and essence, he can bind Satan,
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and he will keepe those that trust in him from the snare of the hunter, wherefore then should I be afraid?
and he will keep those that trust in him from the snare of the hunter, Wherefore then should I be afraid?
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Secondly, is the earth the Lords footestoole? then while we liue here vpon the earth, our liues ought to be a daily practise of humiliation and repentance:
Secondly, is the earth the lords footstool? then while we live Here upon the earth, our lives ought to be a daily practice of humiliation and Repentance:
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(30) verse (DIV2)
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when good subiects come before the chaire of estate, especially if the Prince be present, then they bowe their bodies, to testifie their loyall subiection vnto their Prince;
when good Subjects come before the chair of estate, especially if the Prince be present, then they bow their bodies, to testify their loyal subjection unto their Prince;
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(30) verse (DIV2)
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shall man doe this to man, and shall not we, whose dwelling is at the Lords footstoole, much more humble our selues? When Dauids wrath was kindled against Nabal, Abigail Nabals wife, beeing wiser then her husband, went to meete Dauid with a present,
shall man do this to man, and shall not we, whose Dwelling is At the lords footstool, much more humble our selves? When David wrath was kindled against Nabal, Abigail Nabals wife, being Wiser then her husband, went to meet David with a present,
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(30) verse (DIV2)
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and so soone as shee saw him, shee light off her asse, and fell downe on her face,
and so soon as she saw him, she Light off her Ass, and fell down on her face,
cc av av c-acp pns31 vvd pno31, pns31 av-j a-acp po31 n1, cc vvd a-acp p-acp po31 n1,
(30) verse (DIV2)
426
Page 167
3921
and bowed her selfe to the ground, and fell at his feete, and be sought him humbly to forget the trespasse,
and bowed her self to the ground, and fell At his feet, and be sought him humbly to forget the trespass,
cc vvd po31 n1 p-acp dt n1, cc vvd p-acp po31 n2, cc vbi vvn pno31 av-j pc-acp vvi dt n1,
(30) verse (DIV2)
426
Page 167
3922
and to stay his hand from blood: and to stay his hand from blood:
cc pc-acp vvi po31 n1 p-acp n1:
(30) verse (DIV2)
426
Page 167
3923
so likewise when Iacob met his brother Esau, he bowed himselfe seauen times, to mooue him to compassion towards him and his family:
so likewise when Iacob met his brother Esau, he bowed himself seauen times, to move him to compassion towards him and his family:
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(30) verse (DIV2)
426
Page 167
3924
how much more then ought we to bowe our selues before the Lord, who haue ten thousand fold more deserued his wrath then Nabal did Dauids,
how much more then ought we to bow our selves before the Lord, who have ten thousand fold more deserved his wrath then Nabal did David,
c-crq av-d av-dc cs vmd pns12 pc-acp vvi po12 n2 p-acp dt n1, r-crq vhb crd crd n1 av-dc vvd po31 n1 av np1 vdd npg1,
(30) verse (DIV2)
426
Page 167
3925
or Iacob Esaus? and besides, our humble walking before him at his footstoole here on earth, may giue vs assurance, that one day he will place vs on his throne in glorie in the heauens.
or Iacob Esaus? and beside, our humble walking before him At his footstool Here on earth, may give us assurance, that one day he will place us on his throne in glory in the heavens.
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(30) verse (DIV2)
426
Page 167
3926
But if we walke proudly before him in the practise of sinne, being at his footstoole, let vs know that he hath feete like vnto fierie brasse burning in a furnance, Revel. 1. 15. vnder which he will trample all his enemies, and make them his footestoole. Psal. 110. 1. The third inhibition, is from swearing by Ierusalem: the reason is, for it is the citie of the great King:
But if we walk proudly before him in the practice of sin, being At his footstool, let us know that he hath feet like unto fiery brass burning in a Furnace, Revel. 1. 15. under which he will trample all his enemies, and make them his footstool. Psalm 110. 1. The third inhibition, is from swearing by Ierusalem: the reason is, for it is the City of the great King:
p-acp cs pns12 vvb av-j p-acp pno31 p-acp dt n1 pp-f n1, vbg p-acp po31 n1, vvb pno12 vvi d pns31 vhz n2 j p-acp j n1 vvg p-acp dt n1, vvb. crd crd p-acp r-crq pns31 vmb vvi d po31 n2, cc vvi pno32 po31 n1. np1 crd crd dt ord n1, vbz p-acp vvg p-acp np1: dt n1 vbz, p-acp pn31 vbz dt n1 pp-f dt j n1:
(30) verse (DIV2)
426
Page 167
3927
that is, the citie of God, the king of kings:
that is, the City of God, the King of Kings:
cst vbz, dt n1 pp-f np1, dt n1 pp-f n2:
(30) verse (DIV2)
427
Page 167
3928
for God had chosen the Iewes to be his peculiar people, and Ierusalem for his holy citie, where he had his Temple,
for God had chosen the Iewes to be his peculiar people, and Ierusalem for his holy City, where he had his Temple,
c-acp np1 vhd vvn dt np2 pc-acp vbi po31 j n1, cc np1 p-acp po31 j n1, c-crq pns31 vhd po31 n1,
(30) verse (DIV2)
427
Page 167
3929
and sacrifices for his solemne worship.
and Sacrifices for his solemn worship.
cc n2 p-acp po31 j n1.
(30) verse (DIV2)
427
Page 167
3930
Now here obserue, that at this time the Temple was made a denne of theeues, and many of the Scribes and Iewish teachers were notable Heretikes, erring against the foundation of religion;
Now Here observe, that At this time the Temple was made a den of thieves, and many of the Scribes and Jewish Teachers were notable Heretics, erring against the Foundation of Religion;
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(30) verse (DIV2)
427
Page 167
3931
yea, the people were rebellious and wicked, as Steuen plainly telleth them, Act. 7. 51. and yet Christ here calleth Ierusalem the citie of God;
yea, the people were rebellious and wicked, as Stephen plainly Telleth them, Act. 7. 51. and yet christ Here calls Ierusalem the City of God;
uh, dt n1 vbdr j cc j, c-acp np1 av-j vvz pno32, n1 crd crd cc av np1 av vvz np1 dt n1 pp-f np1;
(30) verse (DIV2)
427
Page 167
3932
and so the people, Gods people; though they for their parts had forsaken God.
and so the people, God's people; though they for their parts had forsaken God.
cc av dt n1, ng1 n1; cs pns32 p-acp po32 n2 vhd vvn np1.
(30) verse (DIV2)
427
Page 167
3933
The reason hereof is this, because neither the Iewes, nor any other doe then presently cease to be the people of God,
The reason hereof is this, Because neither the Iewes, nor any other do then presently cease to be the people of God,
dt n1 av vbz d, c-acp dx dt np2, ccx d n-jn vdi av av-j vvi pc-acp vbi dt n1 pp-f np1,
(30) verse (DIV2)
427
Page 167
3934
when they by sinne cut off themselues from God and forsake him;
when they by sin Cut off themselves from God and forsake him;
c-crq pns32 p-acp n1 vvn a-acp px32 p-acp np1 cc vvi pno31;
(30) verse (DIV2)
427
Page 167
3935
but then doe they cease to be Gods people, when God forsakes them and cuts them off from him:
but then do they cease to be God's people, when God forsakes them and cuts them off from him:
cc-acp av vdb pns32 vvb pc-acp vbi npg1 n1, c-crq np1 vvz pno32 cc vvz pno32 a-acp p-acp pno31:
(30) verse (DIV2)
427
Page 167
3936
like as in the state of matrimonie, when either man or wise commits adulterie, that partie breakes the bond of mariage,
like as in the state of matrimony, when either man or wise commits adultery, that party breaks the bound of marriage,
av-j c-acp p-acp dt n1 pp-f n1, c-crq d n1 cc n1 vvz n1, cst n1 vvz dt n1 pp-f n1,
(30) verse (DIV2)
427
Page 167
3937
and as much as in him lieth cuts off himselfe from the other:
and as much as in him lies cuts off himself from the other:
cc c-acp d c-acp p-acp pno31 vvz vvz p-acp px31 p-acp dt n-jn:
(30) verse (DIV2)
427
Page 167
3938
but yet while the partie innocent retaines matrimoniall affection towards the partie offending, and giues not a Bill of diuorce, they still remaine man and wife.
but yet while the party innocent retains matrimonial affection towards the party offending, and gives not a Bill of divorce, they still remain man and wife.
cc-acp av cs dt n1 j-jn vvz j n1 p-acp dt n1 vvg, cc vvz xx dt n1 pp-f n1, pns32 av vvi n1 cc n1.
(30) verse (DIV2)
427
Page 167
3939
This appeares in these Iewes, whome neither Christ himselfe did then forsake, when they reiected him (for he praied for them when they crucified him) nor yet his Apostles, till they saw in them manifest signes of incurable obstinacie. Act. 13. 46. This point must be remēbred, as seruing to rectifie our iudgements touching the state of a Church or people, that haue many grieuous wants and faults among them, both for doctrine and manners:
This appears in these Iewes, whom neither christ himself did then forsake, when they rejected him (for he prayed for them when they Crucified him) nor yet his Apostles, till they saw in them manifest Signs of incurable obstinacy. Act. 13. 46. This point must be remembered, as serving to rectify our Judgments touching the state of a Church or people, that have many grievous Wants and Faults among them, both for Doctrine and manners:
np1 vvz p-acp d np2, ro-crq av-d np1 px31 vdd av vvi, c-crq pns32 vvd pno31 (c-acp pns31 vvd p-acp pno32 c-crq pns32 vvd pno31) ccx av po31 n2, c-acp pns32 vvd p-acp pno32 j n2 pp-f j n1. n1 crd crd d n1 vmb vbi vvn, c-acp vvg pc-acp vvi po12 n2 vvg dt n1 pp-f dt n1 cc n1, cst vhb d j n2 cc n2 p-acp pno32, av-d p-acp n1 cc n2:
(30) verse (DIV2)
427
Page 167
3940
for though a people doe what in them lieth, to cut off themselues from God, yet till God cut them off from him, they cease not to be his people;
for though a people do what in them lies, to Cut off themselves from God, yet till God Cut them off from him, they cease not to be his people;
c-acp cs dt n1 vdb r-crq p-acp pno32 vvz, pc-acp vvi a-acp px32 p-acp np1, av c-acp np1 vvd pno32 a-acp p-acp pno31, pns32 vvb xx pc-acp vbi po31 n1;
(30) verse (DIV2)
428
Page 168
3941
and therefore we must not iudge them to be no people of God, till we see that God hath cut them off.
and Therefore we must not judge them to be no people of God, till we see that God hath Cut them off.
cc av pns12 vmb xx vvi pno32 pc-acp vbi dx n1 pp-f np1, c-acp pns12 vvb cst np1 vhz vvn pno32 a-acp.
(30) verse (DIV2)
428
Page 168
3942
And to applie this to our owne Church:
And to apply this to our own Church:
cc pc-acp vvi d p-acp po12 d n1:
(30) verse (DIV2)
428
Page 168
3943
put case we had forsaken God, and had among vs all those abuses which some would fasten vpon vs,
put case we had forsaken God, and had among us all those Abuses which Some would fasten upon us,
vvb n1 pns12 vhd vvn np1, cc vhd p-acp pno12 d d n2 r-crq d vmd vvi p-acp pno12,
(30) verse (DIV2)
428
Page 168
3944
as making vs to be no church;
as making us to be no Church;
c-acp vvg pno12 pc-acp vbi dx n1;
(30) verse (DIV2)
428
Page 168
3945
yet this prooues vs not to be no Church, neither ought we for all this to be so reputed: yet this Proves us not to be no Church, neither ought we for all this to be so reputed:
av d vvz pno12 xx pc-acp vbi dx n1, dx vmd pns12 p-acp d d pc-acp vbi av vvn:
(30) verse (DIV2)
428
Page 168
3946
for though we haue deserued indeed that God should cut vs off, yet seeing he vouchsafeth vnto vs the doctrine of life,
for though we have deserved indeed that God should Cut us off, yet seeing he vouchsafeth unto us the Doctrine of life,
c-acp cs pns12 vhb vvn av cst np1 vmd vvi pno12 a-acp, av vvg pns31 vvz p-acp pno12 dt n1 pp-f n1,
(30) verse (DIV2)
428
Page 168
3947
and the pledges of saluation, it cannot truly be said, that we are no Church.
and the pledges of salvation, it cannot truly be said, that we Are no Church.
cc dt n2 pp-f n1, pn31 vmbx av-j vbi vvn, cst pns12 vbr dx n1.
(30) verse (DIV2)
428
Page 168
3948
If it be said, that by this reason we will make the Church of Rome to be Gods Church,
If it be said, that by this reason we will make the Church of Room to be God's Church,
cs pn31 vbb vvn, cst p-acp d n1 pns12 vmb vvi dt n1 pp-f n1 pc-acp vbi npg1 n1,
(30) verse (DIV2)
428
Page 168
3949
because they haue some signes of Gods fauour, as Baptisme and the word, though grieuously corrupted.
Because they have Some Signs of God's favour, as Baptism and the word, though grievously corrupted.
c-acp pns32 vhb d n2 pp-f npg1 n1, c-acp n1 cc dt n1, cs av-j vvn.
(30) verse (DIV2)
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Page 168
3950
Ans. Though I doubt not but God hath his companie in the middest of Poperie,Ans. Though I doubt not but God hath his company in the midst of Popery,
np1 cs pns11 vvb xx p-acp np1 vhz po31 n1 p-acp dt n1 pp-f n1,
(30) verse (DIV2)
428
Page 168
3951
yet if we vnderstand by the Church of Rome, a companie of men who professe and hold the Pope for their head,
yet if we understand by the Church of Rome, a company of men who profess and hold the Pope for their head,
av cs pns12 vvb p-acp dt n1 pp-f np1, dt n1 pp-f n2 r-crq vvb cc vvi dt n1 p-acp po32 n1,
(30) verse (DIV2)
428
Page 168
5879
for who can but bee thankfull vnto such a father, as knowes all his wants,
for who can but be thankful unto such a father, as knows all his Wants,
p-acp r-crq vmb cc-acp vbi j p-acp d dt n1, c-acp vvz d po31 n2,
(51) verse (DIV2)
641
Page 249
3952
and imbrace the doctrine established by the Councell of Trent, then (I say) they are no Church:
and embrace the Doctrine established by the Council of Trent, then (I say) they Are no Church:
cc vvi dt n1 vvn p-acp dt n1 pp-f np1, av (pns11 vvb) pns32 vbr dx n1:
(30) verse (DIV2)
428
Page 168
3953
for Christ hath cut them off, and giuen them a Bill of diuorcement in his holy word, Revel. 18. 4. Come out of her my people.
for christ hath Cut them off, and given them a Bill of divorcement in his holy word, Revel. 18. 4. Come out of her my people.
c-acp np1 vhz vvn pno32 a-acp, cc vvn pno32 dt n1 pp-f n1 p-acp po31 j n1, vvb. crd crd vvb av pp-f pno31 po11 n1.
(30) verse (DIV2)
428
Page 168
3954
Hence also we are taught, to carie a charitable opinion of such particular persons, as goe on in sinne without remorse:
Hence also we Are taught, to carry a charitable opinion of such particular Persons, as go on in sin without remorse:
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(30) verse (DIV2)
429
Page 168
3955
for though they for their part haue forsaken God, yet we know not, whether God hath forsaken them;
for though they for their part have forsaken God, yet we know not, whither God hath forsaken them;
c-acp cs pns32 p-acp po32 n1 vhb vvn np1, av pns12 vvb xx, cs np1 vhz vvn pno32;
(30) verse (DIV2)
429
Page 168
3956
he may in mercie call them to repentance, and therfore we must not rashly giue sentence of iudgement against them.
he may in mercy call them to Repentance, and Therefore we must not rashly give sentence of judgement against them.
pns31 vmb p-acp n1 vvb pno32 p-acp n1, cc av pns12 vmb xx av-j vvi n1 pp-f n1 p-acp pno32.
(30) verse (DIV2)
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Page 168
3957
Quest. But what if a man giue himselfe to the deuill by couenant, as many haue done,Quest. But what if a man give himself to the Devil by Covenant, as many have done,
n1. cc-acp q-crq cs dt n1 vvb px31 p-acp dt n1 p-acp n1, c-acp d vhb vdn,
(30) verse (DIV2)
429
Page 168
3958
and doe daily, may we not then giue sentence against them, or they against themselues? Ans. No verily:
and do daily, may we not then give sentence against them, or they against themselves? Ans. No verily:
cc vdb j, vmb pns12 xx av vvi n1 p-acp pno32, cc pns32 p-acp px32? np1 uh-dx av-j:
(30) verse (DIV2)
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Page 168
3959
for though this case be most fearefull, yet they haue not absolute power ouer themselues:
for though this case be most fearful, yet they have not absolute power over themselves:
c-acp cs d n1 vbb av-ds j, av pns32 vhb xx j n1 p-acp px32:
(30) verse (DIV2)
429
Page 168
3960
Manasses king of Iuda had most wickedly forsaken God, and bound himselfe in league to the deuill; Manasses King of Iuda had most wickedly forsaken God, and bound himself in league to the Devil;
np1 n1 pp-f np1 vhd av-ds av-j vvn np1, cc vvn px31 p-acp n1 p-acp dt n1;
(30) verse (DIV2)
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Page 168
3961
but yet when he humbled himselfe beeing in affliction, and praied to God, he was receiued to mercie.
but yet when he humbled himself being in affliction, and prayed to God, he was received to mercy.
cc-acp av c-crq pns31 vvd px31 vbg p-acp n1, cc vvd p-acp np1, pns31 vbds vvn p-acp n1.
(30) verse (DIV2)
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Page 168
3962
Sauls case was fearefull, while he made hauocke of the Church; and yet the Lord conuerted him when he went to persecute. Saul's case was fearful, while he made havoc of the Church; and yet the Lord converted him when he went to persecute.
np1 n1 vbds j, cs pns31 vvd n1 pp-f dt n1; cc av dt n1 vvd pno31 c-crq pns31 vvd pc-acp vvi.
(30) verse (DIV2)
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Page 168
3963
This must not embolden any to goe on in sinne, for the Lord will not be mercifull vnto such, Deu. 29. 19. Neither shalt thou sweare by thine head ▪ This is the last forme of swearing forbiddē by Christ;
This must not embolden any to go on in sin, for the Lord will not be merciful unto such, Deu. 29. 19. Neither shalt thou swear by thine head ▪ This is the last Form of swearing forbidden by christ;
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(30) verse (DIV2)
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Page 168
3964
the reason, because thou cāst not make one haire white or blacke:
the reason, Because thou Canst not make one hair white or black:
dt n1, c-acp pns21 vm2 xx vvi crd n1 j-jn cc j-jn:
(30) verse (DIV2)
430
Page 168
3965
that is, thou shalt not sweare by thine head, because thou hast not power ouer thine owne head, thou a•t not able to make thine head;
that is, thou shalt not swear by thine head, Because thou hast not power over thine own head, thou a•t not able to make thine head;
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(30) verse (DIV2)
430
Page 168
3966
nay, thou canst not make one haire of thine head:
nay, thou Canst not make one hair of thine head:
uh-x, pns21 vm2 xx vvi crd n1 pp-f po21 n1:
(30) verse (DIV2)
430
Page 168
3967
nay (which is lesse) thou canst not giue to any haire his naturall colour, by making it either white or blacke.
nay (which is less) thou Canst not give to any hair his natural colour, by making it either white or black.
uh (r-crq vbz av-dc) pns21 vm2 xx vvi p-acp d n1 po31 j n1, p-acp vvg pn31 d j-jn cc j-jn.
(30) verse (DIV2)
430
Page 168
3968
Where obserue the honour giuen to God, not onely to make the haires of mans head,
Where observe the honour given to God, not only to make the hairs of men head,
q-crq vvb dt n1 vvn p-acp np1, xx av-j pc-acp vvi dt n2 pp-f ng1 n1,
(30) verse (DIV2)
431
Page 165
3969
but euen to giue the naturall colour to euery one of them: man can not doe the least of these things.
but even to give the natural colour to every one of them: man can not do the least of these things.
cc-acp av-j pc-acp vvi dt j n1 p-acp d crd pp-f pno32: n1 vmb xx vdi dt ds pp-f d n2.
(30) verse (DIV2)
431
Page 165
3970
This teacheth vs, first, that there is a particular prouidence of God, whereby he disposeth of all things,
This Teaches us, First, that there is a particular providence of God, whereby he Disposeth of all things,
d vvz pno12, ord, cst pc-acp vbz dt j n1 pp-f np1, c-crq pns31 vvz pp-f d n2,
(30) verse (DIV2)
432
Page 165
3971
euen of the least and basest things that be in the world:
even of the least and Basest things that be in the world:
av pp-f dt ds cc js n2 cst vbb p-acp dt n1:
(30) verse (DIV2)
432
Page 165
3972
for what is more base then the haire of a mans head? and what is lesse to be regarded then the colour thereof? and yet the Lords prouidence reacheth hereunto.
for what is more base then the hair of a men head? and what is less to be regarded then the colour thereof? and yet the lords providence reaches hereunto.
p-acp r-crq vbz av-dc j cs dt n1 pp-f dt ng1 n1? cc q-crq vbz av-dc pc-acp vbi vvn av dt n1 av? cc av dt n2 n1 vvz av.
(30) verse (DIV2)
432
Page 165
3974
for whē we are once perswaded of the particular prouidence of God ouer so base and light things, we shall easily be resolued that all things which befall vs in this life,
for when we Are once persuaded of the particular providence of God over so base and Light things, we shall Easily be resolved that all things which befall us in this life,
c-acp c-crq pns12 vbr a-acp vvn pp-f dt j n1 pp-f np1 p-acp av j cc j n2, pns12 vmb av-j vbi vvn cst d n2 r-crq vvb pno12 p-acp d n1,
(30) verse (DIV2)
432
Page 165
3975
whether in prosperitie or aduersitie, come by Gods speciall prouidence:
whither in Prosperity or adversity, come by God's special providence:
cs p-acp n1 cc n1, vvb p-acp npg1 j n1:
(30) verse (DIV2)
432
Page 165
3976
which will mooue vs to a patient bearing of all miseries, and to contentment in euery estate,
which will move us to a patient bearing of all misery's, and to contentment in every estate,
r-crq vmb vvi pno12 p-acp dt j n-vvg pp-f d n2, cc p-acp n1 p-acp d n1,
(30) verse (DIV2)
432
Page 165
3977
because it is the Lords sending;
Because it is the lords sending;
c-acp pn31 vbz dt n2 vvg;
(30) verse (DIV2)
432
Page 165
3978
yea, this will be a notable comfort in any affliction, to know that God is the author thereof.
yea, this will be a notable Comfort in any affliction, to know that God is the author thereof.
uh, d vmb vbi dt j n1 p-acp d n1, pc-acp vvi cst np1 vbz dt n1 av.
(30) verse (DIV2)
432
Page 165
3979
Secondly, hath not man power ouer the least creature, no not ouer the haire of his head? then doubtlesse he may not lawfully sweare by any creature,
Secondly, hath not man power over the least creature, no not over the hair of his head? then doubtless he may not lawfully swear by any creature,
ord, vhz xx n1 n1 p-acp dt ds n1, uh-dx xx p-acp dt n1 pp-f po31 n1? av av-j pns31 vmb xx av-j vvi p-acp d n1,
(30) verse (DIV2)
433
Page 165
3980
though he haue relation to God therein:
though he have Relation to God therein:
cs pns31 vhb n1 p-acp np1 av:
(30) verse (DIV2)
433
Page 165
3981
for if he might lawfully sweare by a creature, it were because he might present that creature vnto God,
for if he might lawfully swear by a creature, it were Because he might present that creature unto God,
c-acp cs pns31 vmd av-j vvi p-acp dt n1, pn31 vbdr c-acp pns31 vmd vvi d n1 p-acp np1,
(30) verse (DIV2)
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Page 165
3982
as a pledge of his presence, wherein he desires God to punish him, if he faile in his oath.
as a pledge of his presence, wherein he Desires God to Punish him, if he fail in his oath.
c-acp dt n1 pp-f po31 n1, c-crq pns31 vvz np1 pc-acp vvi pno31, cs pns31 vvb p-acp po31 n1.
(30) verse (DIV2)
433
Page 165
3983
This is graunted of those that defend this forme of swearing:
This is granted of those that defend this Form of swearing:
d vbz vvn pp-f d cst vvb d n1 pp-f vvg:
(30) verse (DIV2)
433
Page 165
3984
but a man may not lay down any creature, as a pawne before God, and appoint the Lord to punish him therein;
but a man may not lay down any creature, as a pawn before God, and appoint the Lord to Punish him therein;
cc-acp dt n1 vmb xx vvi a-acp d n1, c-acp dt n1 p-acp np1, cc vvi dt n1 pc-acp vvi pno31 av;
(30) verse (DIV2)
433
Page 165
3985
because the creature is not in mans power, euery treature is the Lords, and we may not appoint him how he shall punish vs for our periurie.
Because the creature is not in men power, every treature is the lords, and we may not appoint him how he shall Punish us for our perjury.
c-acp dt n1 vbz xx p-acp ng1 n1, d n1 vbz dt n2, cc pns12 vmb xx vvi pno31 c-crq pns31 vmb vvi pno12 p-acp po12 n1.
(30) verse (DIV2)
433
Page 165
3986
If it be saide, that the oath made by the creature, is a binding oath, which must be kept,
If it be said, that the oath made by the creature, is a binding oath, which must be kept,
cs pn31 vbb vvn, cst dt n1 vvd p-acp dt n1, vbz dt vvg n1, r-crq vmb vbi vvn,
(30) verse (DIV2)
433
Page 165
3987
for Christ calls it an oath, Math. 23. 20. and therfore a man may lawfully vse it.
for christ calls it an oath, Math. 23. 20. and Therefore a man may lawfully use it.
c-acp np1 vvz pn31 dt n1, np1 crd crd cc av dt n1 vmb av-j vvi pn31.
(30) verse (DIV2)
433
Page 165
3988
Ans. The reason is not good: for that oath bindeth and must be kept, because indirectly a man sweares by God,Ans. The reason is not good: for that oath binds and must be kept, Because indirectly a man swears by God,
np1 dt n1 vbz xx j: c-acp cst n1 vvz cc vmb vbi vvn, c-acp av-j dt n1 vvz p-acp np1,
(30) verse (DIV2)
433
Page 165
3989
and so in substance it is an oath;
and so in substance it is an oath;
cc av p-acp n1 pn31 vbz dt n1;
(30) verse (DIV2)
433
Page 165
3990
but yet the manner of it is vnlawfull, because an oath, beeing part of Gods worship, ought to be directed vnto God immediately:
but yet the manner of it is unlawful, Because an oath, being part of God's worship, ought to be directed unto God immediately:
cc-acp av dt n1 pp-f pn31 vbz j, c-acp dt n1, vbg n1 pp-f npg1 n1, pi pc-acp vbi vvn p-acp np1 av-j:
(30) verse (DIV2)
433
Page 165
3991
when an Infidel sweares by his false gods (as Laban did by the god of Nahor ) this is an oath,
when an Infidel swears by his false God's (as Laban did by the god of Nahor) this is an oath,
c-crq dt n1 vvz p-acp po31 j n2 (c-acp np1 vdd p-acp dt n1 pp-f n1) d vbz dt n1,
(30) verse (DIV2)
433
Page 165
3992
and it binds his conscience, because in his intent •e sware by the true God;
and it binds his conscience, Because in his intent •e sware by the true God;
cc pn31 vvz po31 n1, c-acp p-acp po31 n1 vbi vvd p-acp dt j np1;
(30) verse (DIV2)
433
Page 165
3993
and yet the forme of it is vnlawful, because he puts that in the roome of God, which is not good.
and yet the Form of it is unlawful, Because he puts that in the room of God, which is not good.
cc av dt n1 pp-f pn31 vbz j, c-acp pns31 vvz cst p-acp dt n1 pp-f np1, r-crq vbz xx j.
(30) verse (DIV2)
433
Page 165
3994
Thirdly, is the haire of the head the creature of God, and the natural colour his workemanship? then all abuse hereof must needs be vnlawfull:
Thirdly, is the hair of the head the creature of God, and the natural colour his workmanship? then all abuse hereof must needs be unlawful:
ord, vbz dt n1 pp-f dt n1 dt n1 pp-f np1, cc dt j n1 po31 n1? cs d n1 av vmb av vbi j:
(30) verse (DIV2)
434
Page 165
3995
as first, the custome of those men or women, who beeing ashamed of Gods workemanship in their owne haire, doe beautifie their heads with bought haire, sometime of dead persons.
as First, the custom of those men or women, who being ashamed of God's workmanship in their own hair, do beautify their Heads with bought hair, sometime of dead Persons.
c-acp ord, dt n1 pp-f d n2 cc n2, r-crq vbg j pp-f npg1 n1 p-acp po32 d n1, vdb vvi po32 n2 p-acp vvn n1, av pp-f j n2.
(30) verse (DIV2)
434
Page 165
3996
This is an odious thing, & such persons take Gods name in vaine, as much as they which sweare by their head at euery word;
This is an odious thing, & such Persons take God's name in vain, as much as they which swear by their head At every word;
d vbz dt j n1, cc d n2 vvb npg1 n1 p-acp j, c-acp d c-acp pns32 r-crq vvb p-acp po32 n1 p-acp d n1;
(30) verse (DIV2)
434
Page 170
3997
for be they what they will be, God in some sort hath set his owne name in the naturall colour of their haire, which none ought to be ashamed of.
for be they what they will be, God in Some sort hath Set his own name in the natural colour of their hair, which none ought to be ashamed of.
c-acp vbi pns32 r-crq pns32 vmb vbi, np1 p-acp d n1 vhz vvn po31 d n1 p-acp dt j n1 pp-f po32 n1, r-crq pix vmd pc-acp vbi j pp-f.
(30) verse (DIV2)
434
Page 170
3998
Secondly, the painting of faces, and colouring of the haire is another abuse of Gods name set therein.
Secondly, the painting of faces, and colouring of the hair is Another abuse of God's name Set therein.
ord, dt n-vvg pp-f n2, cc vvg pp-f dt n1 vbz j-jn n1 pp-f npg1 n1 vvn av.
(30) verse (DIV2)
434
Page 170
3999
This practise was abhorred of the heathen, who in their writings haue branded Poppaea Neros wife,
This practice was abhorred of the heathen, who in their writings have branded Poppaea Neros wife,
d n1 vbds vvn pp-f dt j-jn, r-crq p-acp po32 n2 vhb vvn np1 npg1 n1,
(30) verse (DIV2)
434
Page 170
4000
because shee vsed an oyntment made of Asses milke, to make her face faire and bright:
Because she used an ointment made of Asses milk, to make her face fair and bright:
c-acp pns31 vvd dt n1 vvd pp-f ng1 n1, pc-acp vvi po31 n1 j cc j:
(30) verse (DIV2)
434
Page 170
4001
what then shall we say of our ladies and gentlewomen, who paint their faces with Spanish white,
what then shall we say of our ladies and gentlewomen, who paint their faces with Spanish white,
r-crq av vmb pns12 vvi pp-f po12 n2 cc n2, r-crq vvb po32 n2 p-acp jp j-jn,
(30) verse (DIV2)
434
Page 170
4002
and colour their haire? These doubtlesse beleeue not Gods word, which preferreth the feare of God before fauour and beautie, Pro. 31. 30. But yet me thinkes they should bee ashamed to be followers of Iesabel, 2. King. 9. 30. Thirdly, the wearing of long haire is another abuse thereof, in the yonger sort;
and colour their hair? These doubtless believe not God's word, which preferreth the Fear of God before favour and beauty, Pro 31. 30. But yet me thinks they should be ashamed to be followers of Jezebel, 2. King. 9. 30. Thirdly, the wearing of long hair is Another abuse thereof, in the younger sort;
cc vvi po32 n1? np1 av-j vvb xx npg1 n1, r-crq vvz dt n1 pp-f np1 p-acp n1 cc n1, np1 crd crd p-acp av pno11 vvz pns32 vmd vbi j pc-acp vbi n2 pp-f np1, crd n1. crd crd ord, dt n-vvg pp-f j n1 vbz j-jn n1 av, p-acp dt jc n1;
(30) verse (DIV2)
434
Page 170
4003
it began indeed among the aged, but now it is become a tricke of youth, and is the badge of a proud heart:
it began indeed among the aged, but now it is become a trick of youth, and is the badge of a proud heart:
pn31 vvd av p-acp dt j-vvn, cc-acp av pn31 vbz vvn dt n1 pp-f n1, cc vbz dt n1 pp-f dt j n1:
(30) verse (DIV2)
434
Page 170
4004
for how can they say they glorifie God therby, when the Apostle saith, It is a shame for a man to haue long haire.
for how can they say they Glorify God thereby, when the Apostle Says, It is a shame for a man to have long hair.
c-acp c-crq vmb pns32 vvb pns32 vvi np1 av, c-crq dt n1 vvz, pn31 vbz dt n1 p-acp dt n1 pc-acp vhi j n1.
(30) verse (DIV2)
434
Page 170
4005
Well, sith God hath set his name therein, we must beware how we make it an instrument of sinne.
Well, sith God hath Set his name therein, we must beware how we make it an Instrument of sin.
av, c-acp np1 vhz vvn po31 n1 av, pns12 vmb vvi c-crq pns12 vvb pn31 dt n1 pp-f n1.
(30) verse (DIV2)
434
Page 170
4006
If it be said, to weare long haire is our English fashion:
If it be said, to wear long hair is our English fashion:
cs pn31 vbb vvn, pc-acp vvi j n1 vbz po12 jp n1:
(30) verse (DIV2)
434
Page 170
4007
I answer, It is not our auncient English fashion, but indeede it is a forraine tricke,
I answer, It is not our ancient English fashion, but indeed it is a foreign trick,
pns11 vvb, pn31 vbz xx po12 j jp n1, cc-acp av pn31 vbz dt j n1,
(30) verse (DIV2)
434
Page 170
4008
and therefore as vnlawfull as forraine attire, which God condemnes, Zeph. 1. 8. Our auncient English fashion (except it were among the aged) was to weare short haire;
and Therefore as unlawful as foreign attire, which God condemns, Zephaniah 1. 8. Our ancient English fashion (except it were among the aged) was to wear short hair;
cc av c-acp j c-acp j n1, r-crq np1 vvz, np1 crd crd po12 j jp n1 (c-acp pn31 vbdr p-acp dt j-vvn) vbds pc-acp vvi j n1;
(30) verse (DIV2)
434
Page 170
4009
and in euery countrie, the most auncient and graue fashions ought to be followed;
and in every country, the most ancient and graven fashions ought to be followed;
cc p-acp d n1, dt av-ds j cc j n2 vmd pc-acp vbi vvn;
(30) verse (DIV2)
434
Page 170
4010
not onely in the vse of the haire, but in apparel also, that therein men may shew the grace of their heart:
not only in the use of the hair, but in apparel also, that therein men may show the grace of their heart:
xx av-j p-acp dt n1 pp-f dt n1, cc-acp p-acp n1 av, cst av n2 vmb vvi dt n1 pp-f po32 n1:
(30) verse (DIV2)
434
Page 170
4011
for mans attire is Gods ordinance, borrowed from his creatures, wherin God hath set his name,
for men attire is God's Ordinance, borrowed from his creatures, wherein God hath Set his name,
p-acp ng1 n1 vbz npg1 n1, vvn p-acp po31 n2, c-crq np1 vhz vvn po31 n1,
(30) verse (DIV2)
434
Page 170
4012
and therefore we ought not to deface it, with the stampe of pride and vanitie; but rather shew therein, that libertie and modestie, that may honour Gods name.
and Therefore we ought not to deface it, with the stamp of pride and vanity; but rather show therein, that liberty and modesty, that may honour God's name.
cc av pns12 vmd xx pc-acp vvi pn31, p-acp dt n1 pp-f n1 cc n1; cc-acp av-c vvb av, cst n1 cc n1, cst vmb vvi npg1 n1.
(30) verse (DIV2)
434
Page 170
4013
Verse 37. Let your communication be yea, yea, and nay, nay; for whatsoeuer is more commeth of euill. This verse containeth two parts:
Verse 37. Let your communication be yea, yea, and nay, nay; for whatsoever is more comes of evil. This verse Containeth two parts:
n1 crd vvb po22 n1 vbi uh, uh, cc uh-x, uh-x; p-acp r-crq vbz av-dc vvz pp-f j-jn. d n1 vvz crd n2:
(31) verse (DIV2)
434
Page 170
4014
A rule for the framing of our speech in common talke; and a Reason thereof. The Rule is this, Let your communication be yea yea, nay nay:
A Rule for the framing of our speech in Common talk; and a Reason thereof. The Rule is this, Let your communication be yea yea, nay nay:
dt n1 p-acp dt vvg pp-f po12 n1 p-acp j n1; cc dt n1 av. dt n1 vbz d, vvb po22 n1 vbi uh uh, uh uh:
(31) verse (DIV2)
435
Page 170
4015
where he sheweth, that though men may not sweare in their common talke, yet they may vse a simple affirmation,
where he shows, that though men may not swear in their Common talk, yet they may use a simple affirmation,
c-crq pns31 vvz, cst cs n2 vmb xx vvi p-acp po32 j n1, av pns32 vmb vvi dt j n1,
(31) verse (DIV2)
435
Page 170
4016
or negation to the thing they speake. This Rule is diuersly expounded; some take it to respect the truth of our speech, as if Christ had said;
or negation to the thing they speak. This Rule is diversely expounded; Some take it to respect the truth of our speech, as if christ had said;
cc n1 p-acp dt n1 pns32 vvb. d n1 vbz av-j vvn; d vvb pn31 pc-acp vvi dt n1 pp-f po12 n1, c-acp cs np1 vhd vvn;
(31) verse (DIV2)
435
Page 170
4017
Whatsoeuer you affirme in speaking, affirme it truely, & whatsoeuer you denie in speaking, denie it truely.
Whatsoever you affirm in speaking, affirm it truly, & whatsoever you deny in speaking, deny it truly.
r-crq pn22 vvb p-acp vvg, vvb pn31 av-j, cc r-crq pn22 vvb p-acp vvg, vvb pn31 av-j.
(31) verse (DIV2)
435
Page 170
4018
But by the circumstances of the place, it rather seemeth, that Christ here propoundeth a Rule for the very forme of our common talke, to this effect;
But by the Circumstances of the place, it rather seems, that christ Here propoundeth a Rule for the very Form of our Common talk, to this Effect;
p-acp p-acp dt n2 pp-f dt n1, pn31 av-c vvz, cst np1 av vvz dt n1 p-acp dt j n1 pp-f po12 j n1, p-acp d n1;
(31) verse (DIV2)
435
Page 171
4019
If you would affirme any thing in your ordinarie speech, let your affirmation bee yea;
If you would affirm any thing in your ordinary speech, let your affirmation bee yea;
cs pn22 vmd vvi d n1 p-acp po22 j n1, vvb po22 n1 n1 uh;
(31) verse (DIV2)
435
Page 171
4020
and if you would denie any thing, let your negation or deniall bee no, and in your ordinarie communication say no more, though you bee vrged thereto.
and if you would deny any thing, let your negation or denial be no, and in your ordinary communication say no more, though you be urged thereto.
cc cs pn22 vmd vvi d n1, vvb po22 n1 cc n1 vbi av-dx, cc p-acp po22 j n1 vvb dx av-dc, cs pn22 vbb vvn av.
(31) verse (DIV2)
435
Page 171
4021
So must we take communication, for ordinarie common talke; for in some cases it is lawfull to sweare, as hath beene shewed.
So must we take communication, for ordinary Common talk; for in Some cases it is lawful to swear, as hath been showed.
av vmb pns12 vvi n1, p-acp j j n1; c-acp p-acp d n2 pn31 vbz j pc-acp vvi, c-acp vhz vbn vvn.
(31) verse (DIV2)
435
Page 171
4022
First, by this Rule is condemned the adding of inuocations to our common affirmations or negations;
First, by this Rule is condemned the adding of invocations to our Common affirmations or negations;
ord, p-acp d n1 vbz vvn dt vvg pp-f n2 p-acp po12 j n2 cc n2;
(31) verse (DIV2)
436
Page 171
4023
as O Lord, yea; nay ▪ good God, and such like. In some cases, and at some times these may be vsed;
as Oh Lord, yea; nay ▪ good God, and such like. In Some cases, and At Some times these may be used;
c-acp uh n1, uh; uh ▪ j np1, cc d av-j. p-acp d n2, cc p-acp d n2 d vmb vbi vvn;
(31) verse (DIV2)
436
Page 171
4024
but in ordinarie and familiar communication, these inuocations are abuses of Gods name. An earthly Prince will not suffer his name to bee tossed in euery mans mouth;
but in ordinary and familiar communication, these invocations Are Abuses of God's name. an earthly Prince will not suffer his name to be tossed in every men Mouth;
cc-acp p-acp j cc j-jn n1, d n2 vbr n2 pp-f npg1 n1. dt j n1 vmb xx vvi po31 n1 pc-acp vbi vvn p-acp d ng1 n1;
(31) verse (DIV2)
436
Page 171
4025
& much lesse will the Lord, who herein is iealous of his glorie. Secondly, here note, that asseuerations may not be ordinarily vsed in common talke;
& much less will the Lord, who herein is jealous of his glory. Secondly, Here note, that asseverations may not be ordinarily used in Common talk;
cc av-d av-dc vmb dt n1, r-crq av vbz j pp-f po31 n1. ord, av n1, cst n2 vmb xx vbi av-j vvn p-acp j n1;
(31) verse (DIV2)
436
Page 171
4026
as verely yea, no in truth, and such like;
as verily yea, no in truth, and such like;
c-acp av-j uh, av-dx p-acp n1, cc d av-j;
(31) verse (DIV2)
437
Page 171
4027
these are more then simple affirmations and negations, & therefore in common speech may not be vsed.
these Are more then simple affirmations and negations, & Therefore in Common speech may not be used.
d vbr av-dc cs j n2 cc n2, cc av p-acp j n1 vmb xx vbi vvn.
(31) verse (DIV2)
437
Page 171
4028
Our Sauiour Christ, the patterne of pietie, neuer vsed them, but in waightie matters, which were carefully to be remembred;
Our Saviour christ, the pattern of piety, never used them, but in weighty matters, which were carefully to be remembered;
po12 n1 np1, dt n1 pp-f n1, av-x vvd pno32, cc-acp p-acp j n2, r-crq vbdr av-j pc-acp vbi vvn;
(31) verse (DIV2)
437
Page 171
4029
and then he said, Verely verely, I say vnto you.
and then he said, Verily verily, I say unto you.
cc cs pns31 vvd, av-j av-j, pns11 vvb p-acp pn22.
(31) verse (DIV2)
437
Page 171
4030
Thirdly, here is condemned the vse of execrations, when we affirme or denie a thing in our common talke;
Thirdly, Here is condemned the use of execrations, when we affirm or deny a thing in our Common talk;
ord, av vbz vvn dt n1 pp-f n2, c-crq pns12 vvb cc vvi dt n1 p-acp po12 j n1;
(31) verse (DIV2)
438
Page 171
4031
as to say, yea, or else I would I were dead, and such like.
as to say, yea, or Else I would I were dead, and such like.
c-acp pc-acp vvi, uh, cc av pns11 vmd pns11 vbdr j, cc d av-j.
(31) verse (DIV2)
438
Page 171
4032
Fourthly, ordinarie swearing is here againe plainely forbidden, whether it be by the name of God, or by other creatures.
Fourthly, ordinary swearing is Here again plainly forbidden, whither it be by the name of God, or by other creatures.
ord, j vvg vbz av av av-j vvn, cs pn31 vbb p-acp dt n1 pp-f np1, cc p-acp j-jn n2.
(31) verse (DIV2)
439
Page 171
4033
Some to auoide swearing (as they thinke) in their common talke, for yea, and nay, vse to say, by yea, & by no:
some to avoid swearing (as they think) in their Common talk, for yea, and nay, use to say, by yea, & by no:
d pc-acp vvi vvg (c-acp pns32 vvb) p-acp po32 j n1, p-acp uh, cc uh-x, vvb pc-acp vvi, p-acp uh, cc p-acp dx:
(31) verse (DIV2)
439
Page 171
4034
but herein they offend, for these phrases are oathes, as well as by faith, and by troth: and in a word, all speeches in common talke, added to confirme our speech, aboue yea, and nay, are abuses against this Rule of Christ, for ordinary communication.
but herein they offend, for these phrases Are Oaths, as well as by faith, and by troth: and in a word, all Speeches in Common talk, added to confirm our speech, above yea, and nay, Are Abuses against this Rule of christ, for ordinary communication.
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(31) verse (DIV2)
439
Page 171
4035
For whatsoeuer is more then these, that is, whatsoeuer exceedeth a simple affirmation or negation in common speech, comes of euill: that is, of the euill one, the diuel:For whatsoever is more then these, that is, whatsoever exceeds a simple affirmation or negation in Common speech, comes of evil: that is, of the evil one, the Devil:
p-acp r-crq vbz av-dc cs d, cst vbz, r-crq vvz dt j n1 cc n1 p-acp j n1, vvz pp-f j-jn: cst vbz, pp-f dt j-jn crd, dt n1:
(31) verse (DIV2)
440
Page 171
4036
so Chap. 6. 13. Deliuer vs from euill: that is, from the deuil, that euil one.
so Chap. 6. 13. Deliver us from evil: that is, from the Devil, that evil one.
av np1 crd crd vvb pno12 p-acp n-jn: cst vbz, p-acp dt n1, cst j-jn crd.
(31) verse (DIV2)
440
Page 171
4037
This is a most excellent reason, to mooue men to put in practise this Rule;
This is a most excellent reason, to move men to put in practise this Rule;
d vbz dt av-ds j n1, pc-acp vvi n2 pc-acp vvi p-acp vvi d n1;
(31) verse (DIV2)
440
Page 171
4038
for all abuses of oathes, asseuerations, inuocations, and deprecations, in common speech, are abuses of Gods name,
for all Abuses of Oaths, asseverations, invocations, and deprecations, in Common speech, Are Abuses of God's name,
p-acp d n2 pp-f n2, n2, n2, cc n2, p-acp j n1, vbr n2 pp-f npg1 n1,
(31) verse (DIV2)
440
Page 171
4039
and they come from the diuel, he is the schoolemaster that teacheth men to vse them.
and they come from the Devil, he is the Schoolmaster that Teaches men to use them.
cc pns32 vvb p-acp dt n1, pns31 vbz dt n1 cst vvz n2 pc-acp vvi pno32.
(31) verse (DIV2)
440
Page 171
4040
Quest. Whether doth euery temptation come from the diuel? Answer. Euery temptation to euill, is of the diuell; so much this Text prooueth:Quest. Whither does every temptation come from the Devil? Answer. Every temptation to evil, is of the Devil; so much this Text proveth:
n1. cs vdz d n1 vvn p-acp dt n1? vvb. d n1 p-acp j-jn, vbz pp-f dt n1; av d d n1 vvz:
(31) verse (DIV2)
441
Page 171
4041
and Math. 4. 3. the diuel is called the Tempter, because hee giues himselfe to tempt all men, by all meanes, at all times.
and Math. 4. 3. the Devil is called the Tempter, Because he gives himself to tempt all men, by all means, At all times.
cc np1 crd crd dt n1 vbz vvn dt n1, c-acp pns31 vvz px31 pc-acp vvi d n2, p-acp d n2, p-acp d n2.
(31) verse (DIV2)
441
Page 172
4042
True it is, that some temptations come from our corrupt hearts, but yet the diuel hath an hand in them to further them.
True it is, that Some temptations come from our corrupt hearts, but yet the Devil hath an hand in them to further them.
j pn31 vbz, cst d n2 vvb p-acp po12 j n2, cc-acp av dt n1 vhz dt n1 p-acp pno32 p-acp jc pno32.
(31) verse (DIV2)
441
Page 172
4043
Quest. How can this be, seeing the diuel is but one, and can be but in one place at once? Answ. There is indeede one head of wicked spirits, called Beelzebub, and the diuell, who hath innumerable wicked angels ministering vnto him,Quest. How can this be, seeing the Devil is but one, and can be but in one place At once? Answer There is indeed one head of wicked spirits, called Beelzebub, and the Devil, who hath innumerable wicked Angels ministering unto him,
n1. q-crq vmb d vbi, vvg dt n1 vbz p-acp crd, cc vmb vbi cc-acp p-acp crd n1 p-acp a-acp? np1 pc-acp vbz av crd n1 pp-f j n2, vvn np1, cc dt n1, r-crq vhz j j n2 j-vvg p-acp pno31,
(31) verse (DIV2)
441
Page 172
4044
as may be gathered, Matth. 25. 41. where hell is said to be prepared for the diuell & his angels:
as may be gathered, Matthew 25. 41. where hell is said to be prepared for the Devil & his Angels:
c-acp vmb vbi vvn, np1 crd crd n1 n1 vbz vvn pc-acp vbi vvn p-acp dt n1 cc po31 n2:
(31) verse (DIV2)
441
Page 172
4045
and it is not vnlike, but they are moe in number, then all the men vpon the earth;
and it is not unlike, but they Are more in number, then all the men upon the earth;
cc pn31 vbz xx j, cc-acp pns32 vbr dc p-acp n1, cs d dt n2 p-acp dt n1;
(31) verse (DIV2)
441
Page 172
4046
for where can any man bee in this life, but some wicked spirit will be ready to tempt him vnto sinne? doth he not prouoke the filthie person to vncleannesse,
for where can any man be in this life, but Some wicked Spirit will be ready to tempt him unto sin? does he not provoke the filthy person to uncleanness,
c-acp q-crq vmb d n1 vbi p-acp d n1, cc-acp d j n1 vmb vbi j pc-acp vvi pno31 p-acp n1? vdz pns31 xx vvi dt j n1 p-acp n1,
(31) verse (DIV2)
441
Page 172
4047
and euery man to such sinne, whereunto he is most inclined? And say the euill motions arise from our owne corruption,
and every man to such sin, whereunto he is most inclined? And say the evil motions arise from our own corruption,
cc d n1 p-acp d n1, c-crq pns31 vbz av-ds vvn? cc vvb dt j-jn n2 vvb p-acp po12 d n1,
(31) verse (DIV2)
441
Page 172
4048
yet the diuels helpe is neuer wanting to bring it into action. This serueth to confute the follie of our common people, who neuer feare the diuell,
yet the Devils help is never wanting to bring it into actium. This serveth to confute the folly of our Common people, who never Fear the Devil,
av dt ng1 n1 vbz av vvg pc-acp vvi pn31 p-acp n1. d vvz pc-acp vvi dt n1 pp-f po12 j n1, r-crq av-x n1 dt n1,
(31) verse (DIV2)
441
Page 172
4049
but when hee appeares vnto them in some shape; they thinke he is neuer neere them, but when they see him:
but when he appears unto them in Some shape; they think he is never near them, but when they see him:
cc-acp c-crq pns31 vvz p-acp pno32 p-acp d n1; pns32 vvb pns31 vbz av av-j pno32, cc-acp c-crq pns32 vvb pno31:
(31) verse (DIV2)
442
Page 172
4050
but they must know, that the diuel by his wicked spirits, is alwaies about them day & night, and in all places;
but they must know, that the Devil by his wicked spirits, is always about them day & night, and in all places;
cc-acp pns32 vmb vvi, cst dt n1 p-acp po31 j n2, vbz av p-acp pno32 n1 cc n1, cc p-acp d n2;
(31) verse (DIV2)
442
Page 172
4051
and therefore they must learne more to feare his temptations, then his appearance;
and Therefore they must Learn more to Fear his temptations, then his appearance;
cc av pns32 vmb vvi av-dc pc-acp vvi po31 n2, cs po31 n1;
(31) verse (DIV2)
442
Page 172
4052
for that is not so terrible to the sight, as his temptations are hurtfull to the soule.
for that is not so terrible to the sighed, as his temptations Are hurtful to the soul.
p-acp d vbz xx av j p-acp dt n1, c-acp po31 n2 vbr j p-acp dt n1.
(31) verse (DIV2)
442
Page 172
4053
Secondly, this presence of the diuell with euery man, to tempt him at all times, must teach vs, to keepe straite watch against all sinne, and the occasions thereof:
Secondly, this presence of the Devil with every man, to tempt him At all times, must teach us, to keep strait watch against all sin, and the occasions thereof:
ord, d n1 pp-f dt n1 p-acp d n1, pc-acp vvi pno31 p-acp d n2, vmb vvi pno12, pc-acp vvi av-j vvi p-acp d n1, cc dt n2 av:
(31) verse (DIV2)
442
Page 172
4054
we are easily perswaded to watch against thieues that would depriue vs of our temporall goods, or naturall life;
we Are Easily persuaded to watch against thieves that would deprive us of our temporal goods, or natural life;
pns12 vbr av-j vvn pc-acp vvi p-acp n2 cst vmd vvi pno12 pp-f po12 j n2-j, cc j n1;
(31) verse (DIV2)
442
Page 172
4055
now the diuel our spirituall enemie, is daily about vs, to seeke the ruine of our soules,
now the Devil our spiritual enemy, is daily about us, to seek the ruin of our Souls,
av dt n1 po12 j n1, vbz av-j p-acp pno12, pc-acp vvi dt n1 pp-f po12 n2,
(31) verse (DIV2)
442
Page 172
4056
and therefore wee must alwaies haue an eie to his temptations.
and Therefore we must always have an eye to his temptations.
cc av pns12 vmb av vhi dt n1 p-acp po31 n2.
(31) verse (DIV2)
442
Page 172
4057
And indeede, if wee would well consider his presence, and malice against vs, it would make vs watch & feare,
And indeed, if we would well Consider his presence, and malice against us, it would make us watch & Fear,
cc av, cs pns12 vmd av vvi po31 n1, cc n1 p-acp pno12, pn31 vmd vvi pno12 vvi cc n1,
(31) verse (DIV2)
442
Page 172
4058
lest he should take vs in his snare.
lest he should take us in his snare.
cs pns31 vmd vvi pno12 p-acp po31 n1.
(31) verse (DIV2)
442
Page 172
4059
But why is the diuel called the euill one? Answ. By a kinde of excellencie of speech; for these reasons:
But why is the Devil called the evil one? Answer By a kind of excellency of speech; for these Reasons:
cc-acp q-crq vbz dt n1 vvd dt j-jn crd? np1 p-acp dt n1 pp-f n1 pp-f n1; p-acp d n2:
(31) verse (DIV2)
443
Page 172
4060
First, because he is euill in excesse, his sinnes are in the highest degree;
First, Because he is evil in excess, his Sins Are in the highest degree;
ord, c-acp pns31 vbz j-jn p-acp n1, po31 n2 vbr p-acp dt js n1;
(31) verse (DIV2)
443
Page 172
4061
for it is like, his first sinne was directly against the holy ghost, which may be one reason,
for it is like, his First sin was directly against the holy ghost, which may be one reason,
p-acp pn31 vbz j, po31 ord n1 vbds av-j p-acp dt j n1, r-crq vmb vbi crd n1,
(31) verse (DIV2)
443
Page 172
4062
why God chose not angels, but men, on whom hee would shew mercie after their fall.
why God chosen not Angels, but men, on whom he would show mercy After their fallen.
c-crq np1 vvd xx n2, cc-acp n2, p-acp ro-crq pns31 vmd vvi n1 p-acp po32 n1.
(31) verse (DIV2)
443
Page 172
4063
Secondly, because he commits euil and wickednesse continually without ceasing, and therefore is compared to an hunger-bitten Lyon, who goeth about continually seeking whom he may deuoure.
Secondly, Because he commits evil and wickedness continually without ceasing, and Therefore is compared to an hungerbitten lion, who Goes about continually seeking whom he may devour.
ord, c-acp pns31 vvz j-jn cc n1 av-j p-acp vvg, cc av vbz vvn p-acp dt j n1, r-crq vvz a-acp av-j vvg r-crq pns31 vmb vvi.
(31) verse (DIV2)
443
Page 172
4064
The most wicked man that is, or euer was, will sometime doe good:
The most wicked man that is, or ever was, will sometime do good:
dt av-ds j n1 cst vbz, cc av vbds, vmb av vdi j:
(31) verse (DIV2)
443
Page 172
4065
Pharaoh humbled himselfe, and confessed his sinnes to Moses, and Saul desires to worship God with Samuel: Pharaoh humbled himself, and confessed his Sins to Moses, and Saul Desires to worship God with Samuel:
np1 vvn px31, cc vvd po31 n2 p-acp np1, cc np1 vvz p-acp n1 np1 p-acp np1:
(31) verse (DIV2)
443
Page 172
4066
Herod also heard Iohn Baptist gladly, and did many things according to his Ministerie; Herod also herd John Baptist gladly, and did many things according to his Ministry;
np1 av vvd np1 np1 av-j, cc vdd d n2 vvg p-acp po31 n1;
(31) verse (DIV2)
443
Page 173
4067
but the deuil herein differs from all wicked men, that he doth nothing but practise wickednesse, he is alwaies murthering,
but the Devil herein differs from all wicked men, that he does nothing but practise wickedness, he is always murdering,
cc-acp dt n1 av vvz p-acp d j n2, cst pns31 vdz pix cc-acp vvi n1, pns31 vbz av j-vvg,
(31) verse (DIV2)
443
Page 173
4068
and neuer ceaseth to seeke mens destruction.
and never ceases to seek men's destruction.
cc av-x vvz pc-acp vvi ng2 n1.
(31) verse (DIV2)
443
Page 173
4069
Thirdly, because he practiseth sinnes of all sorts and degrees, in himselfe, and by his Ministers;
Thirdly, Because he Practiseth Sins of all sorts and Degrees, in himself, and by his Ministers;
ord, c-acp pns31 vvz n2 pp-f d n2 cc n2, p-acp px31, cc p-acp po31 n2;
(31) verse (DIV2)
443
Page 173
4070
for the sinnes that be in the world, be all from him, either originally, or by furtherance.
for the Sins that be in the world, be all from him, either originally, or by furtherance.
p-acp dt n2 cst vbb p-acp dt n1, vbb d p-acp pno31, av-d av-j, cc p-acp n1.
(31) verse (DIV2)
443
Page 173
4071
The vilest man that is, doth abstaine from sinne sometime, yea by nature he hateth some sinnes:
The Vilest man that is, does abstain from sin sometime, yea by nature he hates Some Sins:
dt js n1 cst vbz, vdz vvi p-acp n1 av, uh p-acp n1 pns31 vvz d n2:
(31) verse (DIV2)
443
Page 173
4072
the proud and prodigall man cannot abide couetousnesse; and the drunkard may abhorre idolatrie;
the proud and prodigal man cannot abide covetousness; and the drunkard may abhor idolatry;
dt j cc j-jn n1 vmbx vvi n1; cc dt n1 vmb vvi n1;
(31) verse (DIV2)
443
Page 173
4073
but the deuil continually practiseth sinnes of all sorts, and therefore is iustly called the euill one.
but the Devil continually Practiseth Sins of all sorts, and Therefore is justly called the evil one.
cc-acp dt n1 av-j vvz n2 pp-f d n2, cc av vbz av-j vvn dt j-jn crd.
(31) verse (DIV2)
443
Page 173
4074
Here thē we may see a reason, why we are called the childrē of wrath, and of the deuil by nature:
Here them we may see a reason, why we Are called the children of wrath, and of the Devil by nature:
av pno32 pns12 vmb vvi dt n1, c-crq pns12 vbr vvn dt n2 pp-f n1, cc pp-f dt n1 p-acp n1:
(31) verse (DIV2)
444
Page 173
4075
namely, because by nature we carrie in vs, & about vs, as liuely an image of the deuil in sin,
namely, Because by nature we carry in us, & about us, as lively an image of the Devil in since,
av, c-acp p-acp n1 pns12 vvb p-acp pno12, cc p-acp pno12, c-acp j dt n1 pp-f dt n1 p-acp n1,
(31) verse (DIV2)
444
Page 173
4076
as any childe doth of his naturall father.
as any child does of his natural father.
c-acp d n1 vdz pp-f po31 j n1.
(31) verse (DIV2)
444
Page 173
4077
For first, in our corruption we are guiltie of Adams sin, in eating the forbidden fruit.
For First, in our corruption we Are guilty of Adams since, in eating the forbidden fruit.
p-acp ord, p-acp po12 n1 pns12 vbr j pp-f npg1 n1, p-acp vvg dt j-vvn n1.
(31) verse (DIV2)
444
Page 173
4078
Secondly, our nature is stained with originall sinne, which is (not a practise) but a proneness• vnto all manner of mischiefe and wickednesse, that is committed in the world.
Secondly, our nature is stained with original sin, which is (not a practice) but a proneness• unto all manner of mischief and wickedness, that is committed in the world.
ord, po12 n1 vbz vvn p-acp j-jn n1, r-crq vbz (xx dt n1) p-acp dt n1 p-acp d n1 pp-f n1 cc n1, cst vbz vvn p-acp dt n1.
(31) verse (DIV2)
444
Page 173
4079
Seest thou a man kill his father, or mother, or betray his Master, as Iudas did to Christ,
See thou a man kill his father, or mother, or betray his Master, as Iudas did to christ,
vv2 pns21 dt n1 vvi po31 n1, cc n1, cc vvi po31 n1, c-acp np1 vdd p-acp np1,
(31) verse (DIV2)
444
Page 173
4080
though it may be, thou abhorrest such sinnes, yet doubtlesse the seed thereof is in thee;
though it may be, thou Abhorrest such Sins, yet doubtless the seed thereof is in thee;
cs pn31 vmb vbi, pns21 n1 d n2, av av-j dt n1 av vbz p-acp pno21;
(31) verse (DIV2)
444
Page 173
4081
yea, if God in mercie did not keep vs from it, our corruption would carrie vs to the blasphemie against the Spirit.
yea, if God in mercy did not keep us from it, our corruption would carry us to the blasphemy against the Spirit.
uh, cs np1 p-acp n1 vdd xx vvi pno12 p-acp pn31, po12 n1 vmd vvi pno12 p-acp dt n1 p-acp dt n1.
(31) verse (DIV2)
444
Page 173
4082
And thirdly, frō this naturall corruption, do arise innumerable euil thoughts, words, and deeds, in the course of our liues, in all which we beare the image of the deuil, till God bring vs to repentance;
And Thirdly, from this natural corruption, do arise innumerable evil thoughts, words, and Deeds, in the course of our lives, in all which we bear the image of the Devil, till God bring us to Repentance;
cc ord, p-acp d j n1, vdb vvi j j-jn n2, n2, cc n2, p-acp dt n1 pp-f po12 n2, p-acp d r-crq pns12 vvb dt n1 pp-f dt n1, c-acp np1 vvb pno12 p-acp n1;
(31) verse (DIV2)
444
Page 173
4083
and therefore iustly may we be called the children of wrath, and of the deuill by nature, hauing the same corruption in vs, that is in the deuil,
and Therefore justly may we be called the children of wrath, and of the Devil by nature, having the same corruption in us, that is in the Devil,
cc av av-j vmb pns12 vbi vvn dt n2 pp-f n1, cc pp-f dt n1 p-acp n1, vhg dt d n1 p-acp pno12, cst vbz p-acp dt n1,
(31) verse (DIV2)
444
Page 173
4084
though not in the same degree and manner.
though not in the same degree and manner.
cs xx p-acp dt d n1 cc n1.
(31) verse (DIV2)
444
Page 173
4085
Hence we learne, First, to be ashamed and confounded in our selues, yea to hang downe our heads;
Hence we Learn, First, to be ashamed and confounded in our selves, yea to hang down our Heads;
av pns12 vvb, ord, pc-acp vbi j cc vvn p-acp po12 n2, uh p-acp vvi a-acp po12 n2;
(31) verse (DIV2)
445
Page 173
4086
for what cause hath hee to be puffed vp with selfe loue, that is by nature in himselfe like to the deuil.
for what cause hath he to be puffed up with self love, that is by nature in himself like to the Devil.
p-acp r-crq n1 vhz pns31 pc-acp vbi vvn a-acp p-acp n1 n1, cst vbz p-acp n1 p-acp px31 av-j p-acp dt n1.
(31) verse (DIV2)
445
Page 173
4087
Secondly, this teacheth vs aboue all things, to labour to haue the image of God renued in vs, in righteousnesse,
Secondly, this Teaches us above all things, to labour to have the image of God renewed in us, in righteousness,
ord, d vvz pno12 p-acp d n2, pc-acp vvi pc-acp vhi dt n1 pp-f np1 vvd p-acp pno12, p-acp n1,
(31) verse (DIV2)
445
Page 173
4088
and true holinesse, which was lost in Adam, that so the deuils image, in sinne and wickednes, may bee defaced.
and true holiness, which was lost in Adam, that so the Devils image, in sin and wickedness, may be defaced.
cc j n1, r-crq vbds vvn p-acp np1, cst av dt ng1 n1, p-acp n1 cc n1, vmb vbi vvn.
(31) verse (DIV2)
445
Page 173
4089
Thirdly, this must cause vs to make no account of any worldly thing, that pertaineth to vs;
Thirdly, this must cause us to make no account of any worldly thing, that pertaineth to us;
ord, d vmb vvi pno12 pc-acp vvi dx n1 pp-f d j n1, cst vvz p-acp pno12;
(31) verse (DIV2)
445
Page 173
4090
but all our ioy must be in Christ, hee must bee our wisedome, and righteousnesse, our riches,
but all our joy must be in christ, he must be our Wisdom, and righteousness, our riches,
cc-acp d po12 n1 vmb vbi p-acp np1, pns31 vmb vbi po12 n1, cc n1, po12 n2,
(31) verse (DIV2)
445
Page 173
4091
and all things else, because by him we are renued, from the deuils likenesse to the image of God.
and all things Else, Because by him we Are renewed, from the Devils likeness to the image of God.
cc d n2 av, c-acp p-acp pno31 pns12 vbr vvd, p-acp dt ng1 n1 p-acp dt n1 pp-f np1.
(31) verse (DIV2)
445
Page 173
4092
Verse. 38. Ye haue heard that it hath beene said, an eie for an eie, and a tooth for a tooth, &c.
Verse. 38. You have herd that it hath been said, an eye for an eye, and a tooth for a tooth, etc.
n1. crd pn22 vhb vvn cst pn31 vhz vbn vvn, dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, av
(32) verse (DIV2)
445
Page 173
4093
Here Christ returnes to the commaundements of the second Table, intending to restore the same to their proper sense,
Here christ returns to the Commandments of the second Table, intending to restore the same to their proper sense,
av np1 n2 p-acp dt n2 pp-f dt ord n1, vvg pc-acp vvi dt d p-acp po32 j n1,
(32) verse (DIV2)
446
Page 174
4094
and withall to confute the erroneous interpretation therof, giuen by the Iewish Teachers.
and withal to confute the erroneous Interpretation thereof, given by the Jewish Teachers.
cc av pc-acp vvi dt j n1 av, vvn p-acp dt jp n2.
(32) verse (DIV2)
446
Page 174
4095
And first, he commeth to a particular Iudiciall law of Moses, pertaining to the sixt commandement, touching the Requitall of like for like:
And First, he comes to a particular Judicial law of Moses, pertaining to the sixt Commandment, touching the Requital of like for like:
cc ord, pns31 vvz p-acp dt j j n1 pp-f np1, vvg p-acp dt ord n1, vvg dt n1 pp-f j c-acp av-j:
(32) verse (DIV2)
446
Page 174
4096
in which, as in the former, he first sets downe the words of the law of Moses, but yet to be vnderstood, with the erroneous interpretation of the Scribes and Pharises, verse 38. Then, he giues the right sense of that law,
in which, as in the former, he First sets down the words of the law of Moses, but yet to be understood, with the erroneous Interpretation of the Scribes and Pharisees, verse 38. Then, he gives the right sense of that law,
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(32) verse (DIV2)
446
Page 174
4097
and withall confuteth the false interpretation of the Iewish teachers, v. 39, 40, 41.
and withal confuteth the false Interpretation of the Jewish Teachers, v. 39, 40, 41.
cc av vvz dt j n1 pp-f dt jp n2, n1 crd, crd, crd
(32) verse (DIV2)
446
Page 174
4098
For the first, the words of Moses law here set downe, An eie for an eie, and a tooth for a tooth, are written, Exod. 21. 24. whereto,
For the First, the words of Moses law Here Set down, an eye for an eye, and a tooth for a tooth, Are written, Exod 21. 24. whereto,
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(32) verse (DIV2)
447
Page 174
4099
as to the former, Christ prefixeth this preface, It hath beene said, thereby giuing vs to vnderstand, that he is about to lay downe the law of God in the false sense of the Iewish Teachers:
as to the former, christ prefixeth this preface, It hath been said, thereby giving us to understand, that he is about to lay down the law of God in the false sense of the Jewish Teachers:
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(32) verse (DIV2)
447
Page 174
4100
for the better perceiuing whereof, we must obserue the true meaning of that law.
for the better perceiving whereof, we must observe the true meaning of that law.
c-acp dt av-jc vvg c-crq, pns12 vmb vvi dt j n1 pp-f d n1.
(32) verse (DIV2)
447
Page 174
4101
An eie for an eie, and a tooth for a tooth: wherein the Lord requireth, requitall of like for like, not by euery priuate man, but by the publike Magistrate. an eye for an eye, and a tooth for a tooth: wherein the Lord requires, requital of like for like, not by every private man, but by the public Magistrate.
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(32) verse (DIV2)
447
Page 174
4102
As if a man did put out his neighbours eie, then the Magistrate should put out his •ie;
As if a man did put out his neighbours eye, then the Magistrate should put out his •ie;
p-acp cs dt n1 vdd vvi av po31 ng1 n1, cs dt n1 vmd vvi av po31 n1;
(32) verse (DIV2)
447
Page 174
4103
and strike out his teeth, that strikes out his neighbours teeth:
and strike out his teeth, that strikes out his neighbours teeth:
cc vvb av po31 n2, cst vvz av po31 ng1 n2:
(32) verse (DIV2)
447
Page 174
4104
this appeares to be so, because reuenge is directly forbidden to euery priuate person, and plainely appropriated to the Iudge, Deut. 19. 18, 19, 21. But the Iewish Teachers expounded this law of priuate reuenge;
this appears to be so, Because revenge is directly forbidden to every private person, and plainly appropriated to the Judge, Deuteronomy 19. 18, 19, 21. But the Jewish Teachers expounded this law of private revenge;
d vvz pc-acp vbi av, c-acp n1 vbz av-j vvn p-acp d j n1, cc av-j vvn p-acp dt n1, np1 crd crd, crd, crd p-acp dt jp n2 vvn d n1 pp-f j n1;
(32) verse (DIV2)
447
Page 174
4105
as though God had said to euery priuate man, If thy neighbour plucke out thine •ie, plucke out his againe;
as though God had said to every private man, If thy neighbour pluck out thine •ie, pluck out his again;
c-acp cs np1 vhd vvn p-acp d j n1, cs po21 n1 vvi av po21 n1, vvi av po31 av;
(32) verse (DIV2)
447
Page 174
4106
and if hee strike out thy tooth, strike thou out his tooth: this is the false interpretation of the Iewes.
and if he strike out thy tooth, strike thou out his tooth: this is the false Interpretation of the Iewes.
cc cs pns31 vvb av po21 n1, vvb pns21 av po31 n1: d vbz dt j n1 pp-f dt np2.
(32) verse (DIV2)
447
Page 174
4107
Quest. How could they so farre ouershoote themselues in so cleare a case, seeing in all the bookes of Moses, it is plainely referred to the Magistrate? Ans. There may be two reasons giuen thereof;Quest. How could they so Far overshoot themselves in so clear a case, seeing in all the books of Moses, it is plainly referred to the Magistrate? Ans. There may be two Reasons given thereof;
n1. q-crq vmd pns32 av av-j vvi px32 p-acp av j dt n1, vvg p-acp d dt n2 pp-f np1, pn31 vbz av-j vvn p-acp dt n1? np1 a-acp vmb vbi crd n2 vvn av;
(32) verse (DIV2)
447
Page 174
4108
First, it is a naturall opinion, that a man may reuenge himselfe in his owne cause priuately,
First, it is a natural opinion, that a man may revenge himself in his own cause privately,
ord, pn31 vbz dt j n1, cst dt n1 vmb vvi px31 p-acp po31 d n1 av-jn,
(32) verse (DIV2)
447
Page 174
4109
and not waite for recompence of the Magistrate;
and not wait for recompense of the Magistrate;
cc xx vvi p-acp n1 pp-f dt n1;
(32) verse (DIV2)
447
Page 174
4110
and answerable hereunto, there is a mightie strong desire of reuenge in euery mans heart by nature, when he is iniuried:
and answerable hereunto, there is a mighty strong desire of revenge in every men heart by nature, when he is injuried:
cc j av, pc-acp vbz dt j j n1 pp-f n1 p-acp d ng1 n1 p-acp n1, c-crq pns31 vbz vvn:
(32) verse (DIV2)
447
Page 174
4111
now it is like, that these Iewes followed their corrupt nature, and headie affections, in the interpretation of this law.
now it is like, that these Iewes followed their corrupt nature, and heady affections, in the Interpretation of this law.
av pn31 vbz j, cst d np2 vvd po32 j n1, cc j n2, p-acp dt n1 pp-f d n1.
(32) verse (DIV2)
447
Page 174
4112
Againe, the Iewish people were mightily giuen to reuenge, by their naturall disposition, as may appeare by the law of the Cities of Refuge,
Again, the Jewish people were mightily given to revenge, by their natural disposition, as may appear by the law of the Cities of Refuge,
av, dt jp n1 vbdr av-j vvn pc-acp vvi, p-acp po32 j n1, c-acp vmb vvi p-acp dt n1 pp-f dt n2 pp-f n1,
(32) verse (DIV2)
447
Page 174
4113
and by mentioning of the Reuenger of blood:
and by mentioning of the Revenger of blood:
cc p-acp vvg pp-f dt n1 pp-f n1:
(32) verse (DIV2)
447
Page 174
4114
which plainely imports, that the Iewes would haue blood againe of him that shed blood, whersoeuer they met with him.
which plainly imports, that the Iewes would have blood again of him that shed blood, wheresoever they met with him.
r-crq av-j vvz, cst dt np2 vmd vhi n1 av pp-f pno31 cst vvd n1, c-crq pns32 vvd p-acp pno31.
(32) verse (DIV2)
447
Page 174
4115
Now the Iewish Teachers framed their doctrine to the common disposition and behauiour of their people,
Now the Jewish Teachers framed their Doctrine to the Common disposition and behaviour of their people,
av dt jp n2 vvd po32 n1 p-acp dt j n1 cc n1 pp-f po32 n1,
(32) verse (DIV2)
447
Page 174
4116
and so falsified the truth of God, as many times it fals out, that the common practise of men makes sinne to seeme no sinne.
and so falsified the truth of God, as many times it falls out, that the Common practice of men makes sin to seem no sin.
cc av vvd dt n1 pp-f np1, c-acp d n2 pn31 vvz av, cst dt j n1 pp-f n2 vvz n1 pc-acp vvi dx n1.
(32) verse (DIV2)
447
Page 175
4117
In the person of these Iewish Teachers, we may see the policie of the deuil, whose intent is,
In the person of these Jewish Teachers, we may see the policy of the Devil, whose intent is,
p-acp dt n1 pp-f d jp n2, pns12 vmb vvi dt n1 pp-f dt n1, rg-crq n1 vbz,
(32) verse (DIV2)
448
Page 175
4119
and to this end, he endeauours to cause men to temper religion to their naturall disposition and common opinion in outward manners;
and to this end, he endeavours to cause men to temper Religion to their natural disposition and Common opinion in outward manners;
cc p-acp d n1, pns31 n2 p-acp n1 n2 pc-acp vvi n1 p-acp po32 j n1 cc j n1 p-acp j n2;
(32) verse (DIV2)
448
Page 175
4120
whereby he ouerturneth both religion and people.
whereby he overturneth both Religion and people.
c-crq pns31 vvz d n1 cc n1.
(32) verse (DIV2)
448
Page 175
4121
This appeares in other points among the Iewes, as well as in this case of reuenge:
This appears in other points among the Iewes, as well as in this case of revenge:
np1 vvz p-acp j-jn n2 p-acp dt np2, c-acp av c-acp p-acp d n1 pp-f n1:
(32) verse (DIV2)
448
Page 175
4122
They were a people giuen much to couetousnesse, as may appeare by the law of toleration for taking vsury of strangers,
They were a people given much to covetousness, as may appear by the law of toleration for taking Usury of Strangers,
pns32 vbdr dt n1 vvn d p-acp n1, c-acp vmb vvi p-acp dt n1 pp-f n1 p-acp vvg n1 pp-f n2,
(32) verse (DIV2)
448
Page 175
4123
and by their hardnesse of heart, so much reprooued by all the Prophets.
and by their hardness of heart, so much reproved by all the prophets.
cc p-acp po32 n1 pp-f n1, av av-d vvn p-acp d dt n2.
(32) verse (DIV2)
448
Page 175
4124
Now the deuill perceiuing this to be their naturall disposition, makes Gods doctrine of saluation, seeme to them a doctrine of earthly benefits;
Now the Devil perceiving this to be their natural disposition, makes God's Doctrine of salvation, seem to them a Doctrine of earthly benefits;
av dt n1 vvg d pc-acp vbi po32 j n1, vvz npg1 n1 pp-f n1, vvb p-acp pno32 dt n1 pp-f j n2;
(32) verse (DIV2)
448
Page 175
4125
for hee caused them to dreame of an earthly king, for their Messias, and of an earthly flourishing kingdome vnder him.
for he caused them to dream of an earthly King, for their Messias, and of an earthly flourishing Kingdom under him.
c-acp pns31 vvd pno32 p-acp n1 pp-f dt j n1, p-acp po32 np1, cc pp-f dt j j-vvg n1 p-acp pno31.
(32) verse (DIV2)
448
Page 175
4126
Thus also hath the deuill dealt with other heathen people:
Thus also hath the Devil dealt with other heathen people:
av av vhz dt n1 vvn p-acp j-jn j-jn n1:
(32) verse (DIV2)
448
Page 175
4127
The Romans in Italie haue beene euer grosly addicted to superstition, sorcerie, and idolatrie, as heathen writers doe testifie.
The Roman in Italy have been ever grossly addicted to Superstition, sorcery, and idolatry, as heathen writers do testify.
dt njp2 p-acp np1 vhb vbn av av-j vvn p-acp n1, n1, cc n1, c-acp j-jn n2 vdb vvi.
(32) verse (DIV2)
448
Page 175
4128
Now though God vouchsafed them his true Religion in the primitiue Church, yet the deuil perceiuing their naturall disposition to superstition, hath so tempered the truth of God among them, with a naturall and superstitious religion, that now they abound as much in idolatrie and superstition,
Now though God vouchsafed them his true Religion in the primitive Church, yet the Devil perceiving their natural disposition to Superstition, hath so tempered the truth of God among them, with a natural and superstitious Religion, that now they abound as much in idolatry and Superstition,
av cs np1 vvd pno32 po31 j n1 p-acp dt j n1, av dt n1 vvg po32 j n1 p-acp n1, vhz av vvn dt n1 pp-f np1 p-acp pno32, p-acp dt j cc j n1, cst av pns32 vvb p-acp d p-acp n1 cc n1,
(32) verse (DIV2)
448
Page 175
4129
as euer they did when they were heathen.
as ever they did when they were heathen.
c-acp av pns32 vdd c-crq pns32 vbdr j-jn.
(32) verse (DIV2)
448
Page 175
4130
The like malitious practise doth the deuil shew among the Protestants, where the Gospel is truely preached;
The like malicious practice does the Devil show among the Protestants, where the Gospel is truly preached;
dt j j n1 vdz dt n1 vvb p-acp dt n2, c-crq dt n1 vbz av-j vvn;
(32) verse (DIV2)
448
Page 175
4131
for though hee cannot (as hee desires) corrupt religion in the mouthes of the Teachers,
for though he cannot (as he Desires) corrupt Religion in the mouths of the Teachers,
c-acp cs pns31 vmbx (c-acp pns31 vvz) j n1 p-acp dt n2 pp-f dt n2,
(32) verse (DIV2)
448
Page 175
4132
yet hee weakens it greatly in the hearts of men, both Teachers and hearers, causing them so farre forth onely to receiue it,
yet he weakens it greatly in the hearts of men, both Teachers and hearers, causing them so Far forth only to receive it,
av pns31 vvz pn31 av-j p-acp dt n2 pp-f n2, d n2 cc n2, vvg pno32 av av-j av av-j pc-acp vvi pn31,
(32) verse (DIV2)
448
Page 175
4133
as it is sutable to their nature and disposition: but where it crosseth their humours, there to leaue it.
as it is suitable to their nature and disposition: but where it Crosseth their humours, there to leave it.
c-acp pn31 vbz j p-acp po32 n1 cc n1: cc-acp c-crq pn31 vvz po32 n2, a-acp pc-acp vvi pn31.
(32) verse (DIV2)
448
Page 175
4134
Is not this euident? for he that embraceth the truth with his heart, will frame his life according to it;
Is not this evident? for he that Embraceth the truth with his heart, will frame his life according to it;
vbz xx d j? c-acp pns31 cst vvz dt n1 p-acp po31 n1, vmb vvi po31 n1 vvg p-acp pn31;
(32) verse (DIV2)
448
Page 175
4135
but generally the entertainment of religion is onely formall:
but generally the entertainment of Religion is only formal:
cc-acp av-j dt n1 pp-f n1 vbz av-j j:
(32) verse (DIV2)
448
Page 175
4136
for though men professe it, yet they liue in their sinnes, they make it to i•mpe with their naturall disposition, hauing indeede a shew of godlinesse,
for though men profess it, yet they live in their Sins, they make it to i•mpe with their natural disposition, having indeed a show of godliness,
c-acp cs n2 vvb pn31, av pns32 vvb p-acp po32 n2, pns32 vvb pn31 p-acp n1 p-acp po32 j n1, vhg av dt n1 pp-f n1,
(32) verse (DIV2)
448
Page 175
4137
but they want the power thereof;
but they want the power thereof;
cc-acp pns32 vvb dt n1 av;
(32) verse (DIV2)
448
Page 175
4138
and so in them religion is vaine, Iam. 1. 26. Whereby we must be aduertised, to take heed of this policie of the deuil,
and so in them Religion is vain, Iam. 1. 26. Whereby we must be advertised, to take heed of this policy of the Devil,
cc av p-acp pno32 n1 vbz j, np1 crd crd c-crq pns12 vmb vbi vvn, pc-acp vvi n1 pp-f d n1 pp-f dt n1,
(32) verse (DIV2)
448
Page 175
4139
and whereas he labours to transforme religion to mens dispositions, wee on the contrarie, must endeauour in all things to transforme our selues into religion, obeying that forme of doctrine, whereunto we are deliuered, Rom. 6. 17.
and whereas he labours to transform Religion to men's dispositions, we on the contrary, must endeavour in all things to transform our selves into Religion, obeying that Form of Doctrine, whereunto we Are Delivered, Rom. 6. 17.
cc cs pns31 vvz pc-acp vvi n1 p-acp ng2 n2, pns12 p-acp dt n-jn, vmb vvi p-acp d n2 pc-acp vvi po12 n2 p-acp n1, vvg cst n1 pp-f n1, c-crq pns12 vbr vvn, np1 crd crd
(32) verse (DIV2)
448
Page 175
4140
Secondly, in these Scribes and Pharises we obserue the propertie of a bad Teacher; namely, to transforme himselfe and his doctrine, to the custome and maners of the people,
Secondly, in these Scribes and Pharisees we observe the property of a bade Teacher; namely, to transform himself and his Doctrine, to the custom and manners of the people,
ord, p-acp d n2 cc np2 pns12 vvb dt n1 pp-f dt vvd n1; av, pc-acp vvi px31 cc po31 n1, p-acp dt n1 cc n2 pp-f dt n1,
(32) verse (DIV2)
449
Page 175
4141
when as the people should be transformed into his doctrine and practise, according to godlinesse.
when as the people should be transformed into his Doctrine and practice, according to godliness.
c-crq c-acp dt n1 vmd vbi vvn p-acp po31 n1 cc n1, vvg p-acp n1.
(32) verse (DIV2)
449
Page 176
4142
Hereof the Lord admonisheth Ieremie, Let them returne to thee, but returne not thou to thē:
Hereof the Lord Admonisheth Ieremie, Let them return to thee, but return not thou to them:
av dt n1 vvz np1, vvb pno32 vvi p-acp pno21, cc-acp vvb xx pns21 p-acp pno32:
(32) verse (DIV2)
449
Page 176
4143
for it was the practise of the false prophets in his time, thus to strengthen the hands of the wicked:
for it was the practice of the false Prophets in his time, thus to strengthen the hands of the wicked:
p-acp pn31 vbds dt n1 pp-f dt j n2 p-acp po31 n1, av pc-acp vvi dt n2 pp-f dt j:
(32) verse (DIV2)
449
Page 176
4144
and it is a common fault in many Teachers, that they frame themselues, both for doctrine & practise, to the custome and manners of the people:
and it is a Common fault in many Teachers, that they frame themselves, both for Doctrine & practice, to the custom and manners of the people:
cc pn31 vbz dt j n1 p-acp d n2, cst pns32 vvb px32, av-d p-acp n1 cc n1, p-acp dt n1 cc n2 pp-f dt n1:
(32) verse (DIV2)
449
Page 176
4145
but this is the deuils policie, whereby he ouerthroweth religion, and destroyeth mens soules.
but this is the Devils policy, whereby he Overthroweth Religion, and Destroyeth men's Souls.
cc-acp d vbz dt ng1 n1, c-crq pns31 vvz n1, cc vvz ng2 n2.
(32) verse (DIV2)
449
Page 176
4146
Verse 39. But I say vnto you, resist not euill: but whosoeuer shall strike thee on thy right cheeke, turne to him the other also.
Verse 39. But I say unto you, resist not evil: but whosoever shall strike thee on thy right cheek, turn to him the other also.
n1 crd p-acp pns11 vvb p-acp pn22, vvb xx j-jn: cc-acp c-crq vmb vvi pno21 p-acp po21 j-jn n1, vvb p-acp pno31 dt n-jn av.
(33) verse (DIV2)
449
Page 176
4147
In this and the three next verses, Christ confutes the false interpretation of this law. The summe of his answer stands in two points;
In this and the three next Verses, christ confutes the false Interpretation of this law. The sum of his answer Stands in two points;
p-acp d cc dt crd ord n2, np1 vvz dt j n1 pp-f d n1. dt n1 pp-f po31 n1 vvz p-acp crd n2;
(33) verse (DIV2)
450
Page 176
4148
the first is an inhibition, resist not euill, which is explained by three examples in the words following.
the First is an inhibition, resist not evil, which is explained by three Examples in the words following.
dt ord vbz dt n1, vvb xx j-jn, r-crq vbz vvn p-acp crd n2 p-acp dt n2 vvg.
(33) verse (DIV2)
450
Page 176
4149
The second, is a cōmandement to requite good for euill, vers. 42.
The second, is a Commandment to requite good for evil, vers. 42.
dt ord, vbz dt n1 pc-acp vvi j p-acp n-jn, zz. crd
(33) verse (DIV2)
450
Page 176
4150
For the first, by euill is meant, the iniurie or wrong that is done to man;
For the First, by evil is meant, the injury or wrong that is done to man;
p-acp dt ord, p-acp j-jn vbz vvn, dt n1 cc j-jn cst vbz vdn p-acp n1;
(33) verse (DIV2)
451
Page 176
4151
or more properly, the euil one, that is, the euill man that doth the wrong.
or more properly, the evil one, that is, the evil man that does the wrong.
cc av-dc av-j, dt j-jn crd, cst vbz, dt j-jn n1 cst vdz dt n-jn.
(33) verse (DIV2)
451
Page 176
4152
Resist not ] that is, rise not against the euill one, to requite like for like, according to the iniurie he hath done vnto thee; so much the word signifieth. Resist not ] that is, rise not against the evil one, to requite like for like, according to the injury he hath done unto thee; so much the word signifies.
vvb xx ] cst vbz, vvb xx p-acp dt j-jn crd, pc-acp vvi av-j p-acp av-j, vvg p-acp dt n1 pns31 vhz vdn p-acp pno21; av av-d dt n1 vvz.
(33) verse (DIV2)
451
Page 176
4153
Now Christ forbiddeth not resisting by a lawfull defence, but by way of priuate reuenge;
Now christ forbiddeth not resisting by a lawful defence, but by Way of private revenge;
av np1 vvz xx vvg p-acp dt j n1, cc-acp p-acp n1 pp-f j n1;
(33) verse (DIV2)
451
Page 176
4154
for he speaketh to his Disciples, and to priuate men, saying, I say vnto you which heare, (as Saint Luke hath it, Ch. 6. 27.) Yet further to cleare this interpretation, wee must know, the Scripture mentioneth two kinds of reuenge, Publike, and Priuate: Publike reuenge, is when the Magistrate according to iustice,
for he speaks to his Disciples, and to private men, saying, I say unto you which hear, (as Saint Lycia hath it, Christ 6. 27.) Yet further to clear this Interpretation, we must know, the Scripture mentioneth two Kinds of revenge, Public, and Private: Public revenge, is when the Magistrate according to Justice,
c-acp pns31 vvz p-acp po31 n2, cc p-acp j n2, vvg, pns11 vvb p-acp pn22 r-crq n1, (c-acp n1 av vhz pn31, np1 crd crd) av av-jc pc-acp vvi d n1, pns12 vmb vvi, dt n1 vvz crd n2 pp-f n1, j, cc j: j n1, vbz c-crq dt n1 vvg p-acp n1,
(33) verse (DIV2)
451
Page 176
4155
and the law of God, punisheth an euill person, that wrongeth his brother.
and the law of God, Punisheth an evil person, that wrongeth his brother.
cc dt n1 pp-f np1, vvz dt j-jn n1, cst vvz po31 n1.
(33) verse (DIV2)
451
Page 176
4156
Priuate reuenge, is when those that are no Magistrates, wil reuenge themselues on such as doe them wrong. Private revenge, is when those that Are no Magistrates, will revenge themselves on such as do them wrong.
j n1, vbz c-crq d cst vbr dx n2, vmb vvi px32 p-acp d c-acp vdb pno32 n-jn.
(33) verse (DIV2)
451
Page 176
4157
The publike reuenge is allowed by Saint Paul, calling the Magistrate, Gods minister, for the executing of reuenge vpon euill doers.
The public revenge is allowed by Saint Paul, calling the Magistrate, God's minister, for the executing of revenge upon evil doers.
dt j n1 vbz vvn p-acp n1 np1, vvg dt n1, npg1 n1, p-acp dt n-vvg pp-f n1 p-acp j-jn n2.
(33) verse (DIV2)
451
Page 176
4180
And because this dutie goes against our naturall disposition, I will vse some reasons to perswade our hearts to yeeld vnto it:
And Because this duty Goes against our natural disposition, I will use Some Reasons to persuade our hearts to yield unto it:
cc c-acp d n1 vvz p-acp po12 j n1, pns11 vmb vvi d n2 pc-acp vvi po12 n2 pc-acp vvi p-acp pn31:
(33) verse (DIV2)
454
Page 177
4158
Priuate reuenge, is forbidden by the same Apostle, Reuenge not thy selfe. Now by this doctrine it is plaine, that our Sauiour Christ here forbidding reuenge, meaneth not publike, but priuate reuenge. Private revenge, is forbidden by the same Apostle, Revenge not thy self. Now by this Doctrine it is plain, that our Saviour christ Here forbidding revenge, means not public, but private revenge.
j n1, vbz vvn p-acp dt d n1, n1 xx po21 n1. av p-acp d n1 pn31 vbz j, cst po12 n1 np1 av vvg n1, vvz xx j, cc-acp j n1.
(33) verse (DIV2)
451
Page 176
4159
First, here we see those men confuted, who thinke it vnlawfull for a Christian to be a Magistrate, to execute reuenge vpon malefactors by the sword,
First, Here we see those men confuted, who think it unlawful for a Christian to be a Magistrate, to execute revenge upon malefactors by the sword,
ord, av pns12 vvb d n2 vvn, r-crq vvb pn31 j p-acp dt np1 pc-acp vbi dt n1, pc-acp vvi n1 p-acp n2 p-acp dt n1,
(33) verse (DIV2)
452
Page 176
4160
or to make warre against the common enemies:
or to make war against the Common enemies:
cc pc-acp vvi n1 p-acp dt j n2:
(33) verse (DIV2)
452
Page 176
4161
these men are deceiued, by mistaking this text, which forbiddeth onely priuate, & not publik reuenge.
these men Are deceived, by mistaking this text, which forbiddeth only private, & not public revenge.
d n2 vbr vvn, p-acp vvg d n1, r-crq vvz av-j j, cc xx j n1.
(33) verse (DIV2)
452
Page 176
4162
Secōdly, here we see, that al priuate reuenge is flatly condemned, as a sinne against the sixt commandement.
Secōdly, Here we see, that all private revenge is flatly condemned, as a sin against the sixt Commandment.
ord, av pns12 vvb, cst d j n1 vbz av-j vvn, c-acp dt n1 p-acp dt ord n1.
(33) verse (DIV2)
452
Page 176
4163
This point must be remembred, because it is our naturall opinion, and our hearts desire to requite like for like in priuate cases, when wee are iniuried.
This point must be remembered, Because it is our natural opinion, and our hearts desire to requite like for like in private cases, when we Are injuried.
d n1 vmb vbi vvn, c-acp pn31 vbz po12 j n1, cc po12 n2 vvb pc-acp vvi av-j p-acp av-j p-acp j n2, c-crq pns12 vbr vvn.
(33) verse (DIV2)
452
Page 177
4164
Now that wee may see more into this sinne, we are to knowe that priuate reuenge is two-folde, Inward, and Outward;
Now that we may see more into this sin, we Are to know that private revenge is twofold, Inward, and Outward;
av cst pns12 vmb vvi av-dc p-acp d n1, pns12 vbr pc-acp vvi d j n1 vbz j, j, cc j;
(33) verse (DIV2)
453
Page 177
4165
Inward priuate reuenge, is a purpose in the heart, to doe a man an euill turne; Inward private revenge, is a purpose in the heart, to do a man an evil turn;
j j vvi, vbz dt n1 p-acp dt n1, pc-acp vdi dt n1 dt j-jn n1;
(33) verse (DIV2)
453
Page 177
4166
this is commonly called the bearing of a grudge, and it is here condemned.
this is commonly called the bearing of a grudge, and it is Here condemned.
d vbz av-j vvn dt n-vvg pp-f dt n1, cc pn31 vbz av vvn.
(33) verse (DIV2)
453
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Outward reuenge, is when the spite of the heart comes into action, either by word or deede: Outward revenge, is when the spite of the heart comes into actium, either by word or deed:
j n1, vbz c-crq dt n1 pp-f dt n1 vvz p-acp n1, av-d p-acp n1 cc n1:
(33) verse (DIV2)
453
Page 177
4168
by word, when a man giues out threatning speeches;
by word, when a man gives out threatening Speeches;
p-acp n1, c-crq dt n1 vvz av vvg n2;
(33) verse (DIV2)
453
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4169
as that hee will sit on his skirt, or be euen with him, if it lie in his lot, and such like;
as that he will fit on his skirt, or be even with him, if it lie in his lot, and such like;
c-acp cst pns31 vmb vvi p-acp po31 n1, cc vbb av p-acp pno31, cs pn31 vvb p-acp po31 n1, cc d av-j;
(33) verse (DIV2)
453
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4170
or vseth cursing speeches, as a plague take thee, a murraine or pestilence light vpon thee;
or uses cursing Speeches, as a plague take thee, a murrain or pestilence Light upon thee;
cc vvz vvg n2, c-acp dt n1 vvb pno21, dt n1 cc n1 j p-acp pno21;
(33) verse (DIV2)
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4171
or raileth or chideth, calling another knaue, villaine, &c. By deede and action men shew outward reuenge,
or rails or chideth, calling Another knave, villain, etc. By deed and actium men show outward revenge,
cc vvz cc vvz, vvg j-jn n1, n1, av p-acp n1 cc n1 n2 vvb j n1,
(33) verse (DIV2)
453
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4172
when they be at a word and a blowe, vsing to fight and to strike one another, by way of priuate reuenge.
when they be At a word and a blow, using to fight and to strike one Another, by Way of private revenge.
c-crq pns32 vbb p-acp dt n1 cc dt n1, vvg pc-acp vvi cc pc-acp vvi pi j-jn, p-acp n1 pp-f j n1.
(33) verse (DIV2)
453
Page 177
4173
Hereto also we may referre an ordinarie bad practise of some Magistrates and Superiours, though (it may be) few thinke it to be a fault;
Hereto also we may refer an ordinary bad practice of Some Magistrates and Superiors, though (it may be) few think it to be a fault;
av av pns12 vmb vvi dt j j n1 pp-f d n2 cc n2-jn, cs (pn31 vmb vbi) d vvb pn31 pc-acp vbi dt n1;
(33) verse (DIV2)
453
Page 177
4174
to wit, when the Magistrate doth aggrauate the punishment vpon a malefactour, for some priuate grudge he beareth to him,
to wit, when the Magistrate does aggravate the punishment upon a Malefactor, for Some private grudge he bears to him,
p-acp n1, c-crq dt n1 vdz vvi dt n1 p-acp dt n1, p-acp d j n1 pns31 vvz p-acp pno31,
(33) verse (DIV2)
453
Page 177
4175
for then hee vseth priuate reuenge: as also when Parents or Masters correct their seruants and children in furie and rage;
for then he uses private revenge: as also when Parents or Masters correct their Servants and children in fury and rage;
c-acp cs pns31 vvz j n1: c-acp av c-crq n2 cc n2 vvb po32 n2 cc n2 p-acp n1 cc n1;
(33) verse (DIV2)
453
Page 177
4176
for though they be publike persons in this regard, yet to giue correction in a chollericke moode, is to ease the heart by way of reuenge.
for though they be public Persons in this regard, yet to give correction in a choleric mood, is to ease the heart by Way of revenge.
c-acp cs pns32 vbb j n2 p-acp d n1, av pc-acp vvi n1 p-acp dt j n1, vbz pc-acp vvi dt n1 p-acp n1 pp-f n1.
(33) verse (DIV2)
453
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4177
Here then wee must learne, that wee may not requite euill for euill, in thought, word,
Here then we must Learn, that we may not requite evil for evil, in Thought, word,
av av pns12 vmb vvi, cst pns12 vmb xx vvi j-jn p-acp n-jn, p-acp n1, n1,
(33) verse (DIV2)
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4178
or deede, to those that doe vs wrong, any manner of way, but must rather suffer iniurie,
or deed, to those that do us wrong, any manner of Way, but must rather suffer injury,
cc n1, p-acp d cst vdb pno12 vvi, d n1 pp-f n1, cc-acp vmb av-c vvi n1,
(33) verse (DIV2)
454
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4179
and referre the reuenge vnto God that iudgeth righteously.
and refer the revenge unto God that Judgeth righteously.
cc vvi dt n1 p-acp np1 cst vvz av-j.
(33) verse (DIV2)
454
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4181
First, the Apostle teacheth out of Deuteronomie, that vengeance is the Lords: if then we shal priuately reuenge our selues, we rob God of his right,
First, the Apostle Teaches out of Deuteronomy, that vengeance is the lords: if then we shall privately revenge our selves, we rob God of his right,
ord, dt n1 vvz av pp-f np1, cst n1 vbz dt n2: cs av pns12 vmb av-j vvi po12 n2, pns12 vvb np1 pp-f po31 n-jn,
(33) verse (DIV2)
454
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4182
& so sinne against the first commandement. Secondly, in the next words he addeth, and I will repay saith the Lord:
& so sin against the First Commandment. Secondly, in the next words he adds, and I will repay Says the Lord:
cc av vvb p-acp dt ord n1. ord, p-acp dt ord n2 pns31 vvz, cc pns11 vmb vvi vvz dt n1:
(33) verse (DIV2)
454
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4183
where God takes vpon him to be our debter in the case of iniustice, and therefore when we are wronged, wee must not be rash to reuenge our selues,
where God Takes upon him to be our debtor in the case of injustice, and Therefore when we Are wronged, we must not be rash to revenge our selves,
c-crq np1 vvz p-acp pno31 pc-acp vbi po12 n1 p-acp dt n1 pp-f n1, cc av c-crq pns12 vbr vvn, pns12 vmb xx vbi j pc-acp vvi po12 n2,
(33) verse (DIV2)
454
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4184
but must waite with patience vpon the Lord, laying downe our iniurie at his feet;
but must wait with patience upon the Lord, laying down our injury At his feet;
cc-acp vmb vvi p-acp n1 p-acp dt n1, vvg a-acp po12 n1 p-acp po31 n2;
(33) verse (DIV2)
454
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4185
for he will repaie in due time, to them that haue wronged vs. Thirdly, consider the examples of worthie men in this case;
for he will repay in due time, to them that have wronged us Thirdly, Consider the Examples of worthy men in this case;
c-acp pns31 vmb vvi p-acp j-jn n1, p-acp pno32 cst vhb vvn pno12 ord, vvb dt n2 pp-f j n2 p-acp d n1;
(33) verse (DIV2)
454
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4186
for our Sauiour Christ neuer sought reuenge, but bare wrong patiently, committing all to him that iudgeth righteously, leauing vs an example to doe likewise, 1. Peter, 2. 10. Yea,
for our Saviour christ never sought revenge, but bore wrong patiently, committing all to him that Judgeth righteously, leaving us an Exampl to do likewise, 1. Peter, 2. 10. Yea,
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(33) verse (DIV2)
454
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4187
when hee was cruelly and vniustly crucified, he praied for his persecutors, Luke 23. 34. Steuen also praied for them that stoned him, Act. 7. 16. and Dauid, though a King, would not suffer reuenge to be taken on Shime• that cursed him, 2. Sam. 19. 9, 10. neither would hee euer touch Saul, who sought his life,
when he was cruelly and unjustly Crucified, he prayed for his persecutors, Luke 23. 34. Stephen also prayed for them that stoned him, Act. 7. 16. and David, though a King, would not suffer revenge to be taken on Shime• that cursed him, 2. Sam. 19. 9, 10. neither would he ever touch Saul, who sought his life,
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(33) verse (DIV2)
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4188
though he had him often in his hands: nay, his heart smote him, for cutting off the lap of his coate:
though he had him often in his hands: nay, his heart smote him, for cutting off the lap of his coat:
cs pns31 vhd pno31 av p-acp po31 n2: uh-x, po31 n1 vvd pno31, p-acp vvg a-acp dt n1 pp-f po31 n1:
(33) verse (DIV2)
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4189
so farre was he from seeking reuenge.
so Far was he from seeking revenge.
av av-j vbds pns31 p-acp vvg n1.
(33) verse (DIV2)
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4190
Fourthly, in the fift petition wee pray, Forgiue vs our sinnes, as we forgiue our trespasses:
Fourthly, in the fift petition we pray, Forgive us our Sins, as we forgive our Trespasses:
ord, p-acp dt ord n1 pns12 vvb, vvb pno12 po12 n2, c-acp pns12 vvb po12 n2:
(33) verse (DIV2)
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4191
but if wee carrie grudging in our hearts, we praie God not to forgiue vs, but to condemne vs;
but if we carry grudging in our hearts, we pray God not to forgive us, but to condemn us;
cc-acp cs pns12 vvb vvg p-acp po12 n2, pns12 vvb n1 xx pc-acp vvi pno12, cc-acp pc-acp vvi pno12;
(33) verse (DIV2)
454
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4192
for we will not forgiue, but be reuenged on them that offend vs. Now this is a most fearefull case, that a man should pray for vengeance vpon himselfe.
for we will not forgive, but be revenged on them that offend us Now this is a most fearful case, that a man should pray for vengeance upon himself.
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(33) verse (DIV2)
454
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4193
Fiftly, it is not meete in common reason, that the same partie should be the accuser and the Iudge;
Fifty, it is not meet in Common reason, that the same party should be the accuser and the Judge;
ord, pn31 vbz xx j p-acp j n1, cst dt d n1 vmd vbi dt n1 cc dt n1;
(33) verse (DIV2)
454
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4194
and yet, if a man might reuenge himselfe, this should be so:
and yet, if a man might revenge himself, this should be so:
cc av, cs dt n1 vmd vvi px31, d vmd vbi av:
(33) verse (DIV2)
454
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4195
and therefore, •f wee would be Christs Disciples, we must arme our selues with patience, in suffering wrong,
and Therefore, •f we would be Christ Disciples, we must arm our selves with patience, in suffering wrong,
cc av, av pns12 vmd vbi npg1 n2, pns12 vmb vvi po12 n2 p-acp n1, p-acp vvg n-jn,
(33) verse (DIV2)
454
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4196
and referre reuenge to God that iudgeth righteously.
and refer revenge to God that Judgeth righteously.
cc vvi n1 p-acp np1 cst vvz av-j.
(33) verse (DIV2)
454
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4197
Yet some will say, If we alwaies put vp and suffer wrong, wee shall neuer bee in quiet, but still be abused.
Yet Some will say, If we always put up and suffer wrong, we shall never be in quiet, but still be abused.
av d vmb vvi, cs pns12 av vvn a-acp cc vvi j-jn, pns12 vmb av-x vbi p-acp j-jn, cc-acp av vbi vvn.
(33) verse (DIV2)
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4198
Answer. Though in our own person we may not reuenge our selues, yet wee may craue the helpe of the Magistrate, either for the preuenting,Answer. Though in our own person we may not revenge our selves, yet we may crave the help of the Magistrate, either for the preventing,
vvb. cs p-acp po12 d n1 pns12 vmb xx vvi po12 n2, av pns12 vmb vvi dt n1 pp-f dt n1, av-d p-acp dt vvg,
(33) verse (DIV2)
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4199
or for the punishment of wrong done vnto vs;
or for the punishment of wrong done unto us;
cc p-acp dt n1 pp-f n-jn vdn p-acp pno12;
(33) verse (DIV2)
455
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4240
& it is twofold, Lesser, or Soueraigne.
& it is twofold, Lesser, or Sovereign.
cc pn31 vbz j, jc, cc n-jn.
(33) verse (DIV2)
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4200
for the Magistrate is Gods Liuetenant, to releeue the oppressed, and to execute vengeance on malefactours:
for the Magistrate is God's Lieutenant, to relieve the oppressed, and to execute vengeance on malefactors:
p-acp dt n1 vbz ng1 n1, pc-acp vvi dt j-vvn, cc pc-acp vvi n1 p-acp n2:
(33) verse (DIV2)
455
Page 178
4201
thus did Paul send to the chiefe Captaine, to preuent a conspiracie that the Iewes intended against him,
thus did Paul send to the chief Captain, to prevent a Conspiracy that the Iewes intended against him,
av vdd np1 vvi p-acp dt j-jn n1, pc-acp vvi dt n1 cst dt np2 vvd p-acp pno31,
(33) verse (DIV2)
455
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4202
and appealed to Caesar, to auoyde the danger of the Iewes at Ierusalem:
and appealed to Caesar, to avoid the danger of the Iewes At Ierusalem:
cc vvn p-acp np1, pc-acp vvi dt n1 pp-f dt np2 p-acp np1:
(33) verse (DIV2)
455
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4203
and yet when wrong is done vnto vs, wee must beare it patiently, without seeking priuate Reuenge,
and yet when wrong is done unto us, we must bear it patiently, without seeking private Revenge,
cc av c-crq j-jn vbz vdn p-acp pno12, pns12 vmb vvi pn31 av-j, p-acp vvg j n1,
(33) verse (DIV2)
455
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4204
although the wrong were doubled or trebled vpon vs.
although the wrong were doubled or trebled upon us
cs dt n-jn vbdr vvn cc vvn p-acp pno12
(33) verse (DIV2)
455
Page 178
4205
Thirdly, our Sauiour Christ here calling the wrong doer an euill one, giueth vs to vnderstand, that it is the propertie of an euill man to doe wrong vnto others;
Thirdly, our Saviour christ Here calling the wrong doer an evil one, gives us to understand, that it is the property of an evil man to do wrong unto Others;
ord, po12 n1 np1 av vvg dt j-jn n1 dt j-jn crd, vvz pno12 pc-acp vvi, cst pn31 vbz dt n1 pp-f dt j-jn n1 pc-acp vdi n-jn p-acp n2-jn;
(33) verse (DIV2)
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4206
and this title is giuen to the wrong doer, to teach vs, that wee must suffer wrong patiently,
and this title is given to the wrong doer, to teach us, that we must suffer wrong patiently,
cc d n1 vbz vvn p-acp dt j-jn n1, pc-acp vvi pno12, cst pns12 vmb vvi j-jn av-j,
(33) verse (DIV2)
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4207
though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually,
though he be an evil man that Offereth it unto us It is the property of a good man to do good continually,
cs pns31 vbb dt j-jn n1 cst vvz pn31 p-acp pno12 pn31 vbz dt n1 pp-f dt j n1 pc-acp vdi j av-j,
(33) verse (DIV2)
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4208
but to doe wrong is the marke of an euill man, who herein is like the deuill:
but to do wrong is the mark of an evil man, who herein is like the Devil:
cc-acp pc-acp vdi n-jn vbz dt n1 pp-f dt j-jn n1, r-crq av vbz av-j dt n1:
(33) verse (DIV2)
456
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4209
which must teach vs, not to doe wrong to any one, in his bodie; goods, or name, either by word or deede;
which must teach us, not to do wrong to any one, in his body; goods, or name, either by word or deed;
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(33) verse (DIV2)
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4210
but rather applie our selues to doe all the good we can, to euery one within the compasse of our calling.
but rather apply our selves to do all the good we can, to every one within the compass of our calling.
cc-acp av-c vvi po12 n2 pc-acp vdi d dt j pns12 vmb, p-acp d pi p-acp dt n1 pp-f po12 n1.
(33) verse (DIV2)
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Page 178
4211
Hereby wee shall see what our estate is, for if in our callings wee set our selues to hurt others, either by word or deede, wee are in the sight of God euil men:
Hereby we shall see what our estate is, for if in our callings we Set our selves to hurt Others, either by word or deed, we Are in the sighed of God evil men:
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(33) verse (DIV2)
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4212
such are our vsurers, and extortioners, and all those that vse fraud and deceite in their callings.
such Are our usurers, and extortioners, and all those that use fraud and deceit in their callings.
d vbr po12 n2, cc n2, cc d d cst vvb n1 cc n1 p-acp po32 n2.
(33) verse (DIV2)
456
Page 178
4213
But if wee would shewe our selues to be good men, approoued of God in Christ,
But if we would show our selves to be good men, approved of God in christ,
p-acp cs pns12 vmd vvi po12 n2 pc-acp vbi j n2, vvn pp-f np1 p-acp np1,
(33) verse (DIV2)
456
Page 179
4214
then wee must referre our bodies and soules, and all that wee haue, to the good of others.
then we must refer our bodies and Souls, and all that we have, to the good of Others.
cs pns12 vmb vvi po12 n2 cc n2, cc d cst pns12 vhb, p-acp dt j pp-f n2-jn.
(33) verse (DIV2)
456
Page 179
4215
Although men by nature be like to sauage beasts, as Lyons, Woolues, Cock •trices, &c. whose propertie is, to deuoure and hurt other creatures;
Although men by nature be like to savage beasts, as Lyons, Wolves, Cock •trices, etc. whose property is, to devour and hurt other creatures;
cs n2 p-acp n1 vbb j p-acp j-jn n2, c-acp n2, n2, n1 n2, av rg-crq n1 vbz, pc-acp vvi cc vvi j-jn n2;
(33) verse (DIV2)
456
Page 179
4216
yet when it pleaseth God to receiue them to mercie, and to place them in his kingdome,
yet when it Pleases God to receive them to mercy, and to place them in his Kingdom,
av c-crq pn31 vvz np1 pc-acp vvi pno32 p-acp n1, cc pc-acp vvi pno32 p-acp po31 n1,
(33) verse (DIV2)
456
Page 179
4217
then they laie aside their cruell nature, and liue peaceably one with another;
then they lay aside their cruel nature, and live peaceably one with Another;
cs pns32 vvd av po32 j n1, cc vvi av-j pi p-acp n-jn;
(33) verse (DIV2)
456
Page 179
4218
for in all the Mountaine of Gods holinesse, none shall hurt or destroie, verse 9. It is a prophecie of Christs kingdome, that therein the sword and speare, which are weapons of warre, shall bee turned into scythes and mattocks, which are instruments of common good in time of peace;
for in all the Mountain of God's holiness, none shall hurt or destroy, verse 9. It is a prophecy of Christ Kingdom, that therein the sword and spear, which Are weapons of war, shall be turned into scythes and mattocks, which Are Instruments of Common good in time of peace;
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(33) verse (DIV2)
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4219
whereby was signified, that when men are conuerted, and become true children vnto God, they laie aside all malice,
whereby was signified, that when men Are converted, and become true children unto God, they lay aside all malice,
c-crq vbds vvn, cst c-crq n2 vbr vvn, cc vvi j n2 p-acp np1, pns32 vvd av d n1,
(33) verse (DIV2)
456
Page 179
4220
and giue themselues to doe good, and become seruiceable vnto all for the good of all.
and give themselves to do good, and become serviceable unto all for the good of all.
cc vvi px32 p-acp vdb j, cc vvi j p-acp d c-acp dt j pp-f d.
(33) verse (DIV2)
456
Page 179
4221
This was notably verefied in Paul, who of a persecuter became a preacher: yea, he became all things to all men, that by all meanes hee might win some.
This was notably verified in Paul, who of a Persecutor became a preacher: yea, he became all things to all men, that by all means he might win Some.
d vbds av-j vvn p-acp np1, r-crq pp-f dt n1 vvd dt n1: uh, pns31 vvd d n2 p-acp d n2, cst p-acp d n2 pns31 vmd vvi d.
(33) verse (DIV2)
456
Page 179
4222
And thus doing, we are like to our heauēly father, who doth good to all;
And thus doing, we Are like to our heavenly father, who does good to all;
cc av vdg, pns12 vbr av-j p-acp po12 j n1, r-crq vdz av-j p-acp d;
(33) verse (DIV2)
456
Page 179
4223
but if we giue our selues to wrong doing, we are euill ones, and herein like to the deuill himselfe.
but if we give our selves to wrong doing, we Are evil ones, and herein like to the Devil himself.
cc-acp cs pns12 vvb po12 n2 p-acp n-jn vdg, pns12 vbr j-jn pi2, cc av av-j p-acp dt n1 px31.
(33) verse (DIV2)
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Page 179
4224
Fourthly, Christ here forbidding priuate reuenge, which is vnlawful, doth hereby establish that reuenge, which is lawfull and iust.
Fourthly, christ Here forbidding private revenge, which is unlawful, does hereby establish that revenge, which is lawful and just.
ord, np1 av vvg j n1, r-crq vbz j, vdz av vvi d n1, r-crq vbz j cc j.
(33) verse (DIV2)
457
Page 179
4225
Now lawfull reuenge (to speake somewhat hereof) is the worke of a iust and lawfull power, requiting euill for euill.
Now lawful revenge (to speak somewhat hereof) is the work of a just and lawful power, requiting evil for evil.
av j n1 (pc-acp vvi av av) vbz dt n1 pp-f dt j cc j n1, vvg j-jn p-acp n-jn.
(33) verse (DIV2)
457
Page 179
4226
This iust reuenge is two-folde, Diuine, and Humane; Diuine reuenge, is the worke of Gods absolute power, taking vengeance vpon offenders:
This just revenge is twofold, Divine, and Humane; Divine revenge, is the work of God's absolute power, taking vengeance upon offenders:
d j n1 vbz j, j-jn, cc j; j-jn n1, vbz dt n1 pp-f npg1 j n1, vvg n1 p-acp n2:
(33) verse (DIV2)
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Page 179
4227
of the lawfulnesse of this reuenge in God, there is no question:
of the lawfulness of this revenge in God, there is no question:
pp-f dt n1 pp-f d n1 p-acp np1, pc-acp vbz dx n1:
(33) verse (DIV2)
457
Page 179
4228
onely this we must remember, that God executes this vengeance daiely, in the manifold miseries of this life ▪ and likewise in the iust condemnation of the impenitent after death.
only this we must Remember, that God executes this vengeance daily, in the manifold misery's of this life ▪ and likewise in the just condemnation of the impenitent After death.
av-j d pns12 vmb vvi, cst np1 vvz d n1 av-j, p-acp dt j n2 pp-f d n1 ▪ cc av p-acp dt j n1 pp-f dt j p-acp n1.
(33) verse (DIV2)
457
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4229
Indeed as a father he chasteneth his Church and children, for vengeance in Christ becomes nurturement;
Indeed as a father he Chasteneth his Church and children, for vengeance in christ becomes nurturement;
np1 p-acp dt n1 pns31 vvz po31 n1 cc n2, p-acp n1 p-acp np1 vvz n1;
(33) verse (DIV2)
457
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4230
but as a seuere iudge hee plagues the wicked, powring vengeance on them, both temporall and eternall.
but as a severe judge he plagues the wicked, Pouring vengeance on them, both temporal and Eternal.
cc-acp c-acp dt j n1 pns31 vvz dt j, j-vvg n1 p-acp pno32, d j cc j.
(33) verse (DIV2)
457
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4231
Humane reuenge is the ordinance of God, whereby men beeing therevnto called by God, doe execute vengeance in the name of God; Humane revenge is the Ordinance of God, whereby men being thereunto called by God, do execute vengeance in the name of God;
j n1 vbz dt n1 pp-f np1, c-crq n2 vbg av vvn p-acp np1, vdb vvi n1 p-acp dt n1 pp-f np1;
(33) verse (DIV2)
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4232
and it is twofold, extraordinarie, or ordinarie:
and it is twofold, extraordinary, or ordinary:
cc pn31 vbz j, j, cc j:
(33) verse (DIV2)
457
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4233
Extraordinarie, when men are extraordinarily stirred vp by the spirit of God, to execute vengeance vpon offenders, in the name of God.Extraordinary, when men Are extraordinarily stirred up by the Spirit of God, to execute vengeance upon offenders, in the name of God.
j, c-crq n2 vbr av-j vvn a-acp p-acp dt n1 pp-f np1, pc-acp vvi n1 p-acp n2, p-acp dt n1 pp-f np1.
(33) verse (DIV2)
457
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4234
Thus P•i•e•as slew Zimri and Cosbie:
Thus P•i•e•as slew Zimri and Cosbie:
av np1 vvd np1 cc np1:
(33) verse (DIV2)
457
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4235
and thus many of the Iudges of Israel, specially Ehud & Sampson, tooke reuenge vpon the enemies of Gods people:
and thus many of the Judges of Israel, specially Ehud & Sampson, took revenge upon the enemies of God's people:
cc av d pp-f dt n2 pp-f np1, av-j np1 cc np1, vvd n1 p-acp dt n2 pp-f npg1 n1:
(33) verse (DIV2)
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4236
thus Elias the Prophet slew Baals priests, 1. King. 18. 40. and destroyed the two Captaines and their fifties, with fire from heauen, 2. King. 1. 10. 12. thus Peter killed Ananias and Saphira:
thus Elias the Prophet slew Baal's Priests, 1. King. 18. 40. and destroyed the two Captains and their fifties, with fire from heaven, 2. King. 1. 10. 12. thus Peter killed Ananias and Sapphira:
av np1 dt n1 vvd npg1 n2, crd n1. crd crd cc vvn dt crd n2 cc po32 n2, p-acp n1 p-acp n1, crd n1. crd crd crd av np1 vvd np1 cc np1:
(33) verse (DIV2)
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4237
and Paul stro•ke Elimas with blindnesse. This kind of reueng is now rare, for wee are not to looke for extraordinarie instincts:
and Paul stro•ke Elymas with blindness. This kind of revenge is now rare, for we Are not to look for extraordinary instincts:
cc np1 vvd np1 p-acp n1. d n1 pp-f n1 vbz av j, c-acp pns12 vbr xx pc-acp vvi p-acp j n2:
(33) verse (DIV2)
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we know Christ rebuked his Disciples, for seeking to execute this extraordinarie reuenge vpon the Samaritans;
we know christ rebuked his Disciples, for seeking to execute this extraordinary revenge upon the Samaritans;
pns12 vvb np1 vvd po31 n2, p-acp vvg pc-acp vvi d j n1 p-acp dt njp2;
(33) verse (DIV2)
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4239
and therefore when we haue a conceit hereof in our selues, wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge, is that which men ordinarily put in execution, in the Church and common wealth, according to Gods will, beeing thereto called by God:
and Therefore when we have a conceit hereof in our selves, we may justly suspect what Spirit it is that moveth us Ordinary revenge, is that which men ordinarily put in execution, in the Church and Common wealth, according to God's will, being thereto called by God:
cc av c-crq pns12 vhb dt n1 av p-acp po12 n2, pns12 vmb av-j vvi r-crq n1 pn31 vbz cst vvz pno12 j n1, vbz cst r-crq n2 av-jn vvn p-acp n1, p-acp dt n1 cc j n1, vvg p-acp n2 vmb, vbg av vvn p-acp np1:
(33) verse (DIV2)
457
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4241
Lesser reuenge, is the inflicting of lawfull correction vpon offenders, in word or deede, not reaching to the case of life and death;Lesser revenge, is the inflicting of lawful correction upon offenders, in word or deed, not reaching to the case of life and death;
jc n1, vbz dt vvg pp-f j n1 p-acp n2, p-acp n1 cc n1, xx vvg p-acp dt n1 pp-f n1 cc n1;
(33) verse (DIV2)
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4242
this kinde of reuenge is committed to parents ouer their children, and masters ouer their seruants, to schoolemasters ouer their schollers, and Tutors ouer their pupils.
this kind of revenge is committed to Parents over their children, and Masters over their Servants, to Schoolmasters over their Scholars, and Tutors over their pupils.
d n1 pp-f n1 vbz vvn p-acp n2 p-acp po32 n2, cc n2 p-acp po32 n2, p-acp n2 p-acp po32 n2, cc n2 p-acp po32 n2.
(33) verse (DIV2)
457
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4243
Soueraigne reuenge, is that whereby the Magistrate may lawfully punish men according to their offences, in bodie, goods, or life it selfe;Sovereign revenge, is that whereby the Magistrate may lawfully Punish men according to their offences, in body, goods, or life it self;
j-jn n1, vbz d c-crq dt n1 vmb av-j vvi n2 vvg p-acp po32 n2, p-acp n1, n2-j, cc n1 pn31 n1;
(33) verse (DIV2)
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4244
this I call soueraigne, not simply, but because it is the highest that agreeth vnto man, beeing of life and death.
this I call sovereign, not simply, but Because it is the highest that agreeth unto man, being of life and death.
d pns11 vvb j-jn, xx av-j, cc-acp c-acp pn31 vbz dt js cst vvz p-acp n1, vbg pp-f n1 cc n1.
(33) verse (DIV2)
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4245
This reuenge is executed partly in peace, and partly in warre;
This revenge is executed partly in peace, and partly in war;
d n1 vbz vvn av p-acp n1, cc av p-acp n1;
(33) verse (DIV2)
457
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4246
In peace, by the confiscation of goods, by imprisonment, banishment, and (if the offence deserue it) by taking away of life,
In peace, by the confiscation of goods, by imprisonment, banishment, and (if the offence deserve it) by taking away of life,
p-acp n1, p-acp dt n1 pp-f n2-j, p-acp n1, n1, cc (cs dt n1 vvb pn31) p-acp vvg av pp-f n1,
(33) verse (DIV2)
457
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4247
for the good of the state publike.
for the good of the state public.
p-acp dt j pp-f dt n1 j.
(33) verse (DIV2)
457
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4248
In time of warre, when as (not for euery case) but for the iust repelling or requiting of wrongs, warre is made against the enemies of the state.
In time of war, when as (not for every case) but for the just repelling or requiting of wrongs, war is made against the enemies of the state.
p-acp n1 pp-f n1, c-crq a-acp (xx p-acp d n1) cc-acp p-acp dt j j-vvg cc vvg pp-f n2-jn, n1 vbz vvn p-acp dt n2 pp-f dt n1.
(33) verse (DIV2)
457
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4249
Now though it belong to the Magistrate only, to execute publike reuenge, yet euery priuate man may haue the benefit hereof,
Now though it belong to the Magistrate only, to execute public revenge, yet every private man may have the benefit hereof,
av cs pn31 vvb p-acp dt n1 av-j, pc-acp vvi j n1, av d j n1 vmb vhi dt n1 av,
(33) verse (DIV2)
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4250
& may vpon iust causes vse the Magistrates helpe for his reuenge:
& may upon just Causes use the Magistrates help for his revenge:
cc vmb p-acp j n2 vvb dt n2 vvb p-acp po31 n1:
(33) verse (DIV2)
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4251
as first, if his cause be waightie wherein he is wronged: 2. if it be necessarie:
as First, if his cause be weighty wherein he is wronged: 2. if it be necessary:
c-acp ord, cs po31 n1 vbb j c-crq pns31 vbz vvn: crd cs pn31 vbb j:
(33) verse (DIV2)
457
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4252
& 3. if it be for his iust defence, for the common good, & the punishment of the offender;
& 3. if it be for his just defence, for the Common good, & the punishment of the offender;
cc crd cs pn31 vbb p-acp po31 j n1, p-acp dt j j, cc dt n1 pp-f dt n1;
(33) verse (DIV2)
457
Page 180
4253
and the Magistrate in these cases may lawfully, nay he must put in executiō, reuenge for priuate men:
and the Magistrate in these cases may lawfully, nay he must put in execution, revenge for private men:
cc dt n1 p-acp d n2 vmb av-j, uh-x pns31 vmb vvi p-acp n1, n1 p-acp j n2:
(33) verse (DIV2)
457
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4254
for without this, neither church, nor cōmon wealth, nor any society could stand. Thus we see what iust reuenge is;
for without this, neither Church, nor Common wealth, nor any society could stand. Thus we see what just revenge is;
c-acp p-acp d, dx n1, ccx j n1, ccx d n1 vmd vvi. av pns12 vvb r-crq j n1 vbz;
(33) verse (DIV2)
457
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4255
now considering it is the ordinance of God, this must admonish vs to eschewe all outward offences, that we may so escape the iust reuenge of the Magistrate;
now considering it is the Ordinance of God, this must admonish us to eschew all outward offences, that we may so escape the just revenge of the Magistrate;
av vvg pn31 vbz dt n1 pp-f np1, d vmb vvi pno12 pc-acp vvi d j n2, cst pns12 vmb av vvi dt j n1 pp-f dt n1;
(33) verse (DIV2)
458
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4256
and also to make conscience of all sinnes, that so we may auoide the vengeance of God.
and also to make conscience of all Sins, that so we may avoid the vengeance of God.
cc av pc-acp vvi n1 pp-f d n2, cst av pns12 vmb vvi dt n1 pp-f np1.
(33) verse (DIV2)
458
Page 180
4257
And thus much of the generall rule.
And thus much of the general Rule.
cc av d pp-f dt j n1.
(33) verse (DIV2)
458
Page 180
4258
Now because this generall rule might seeme to bee hard, therefore Christ explaines the same in 3. particular examples, wherein hee shewes how men are to behaue themselues when they are wronged.
Now Because this general Rule might seem to be hard, Therefore christ explains the same in 3. particular Examples, wherein he shows how men Are to behave themselves when they Are wronged.
av p-acp d j n1 vmd vvi pc-acp vbi j, av np1 vvz dt d p-acp crd j n2, c-crq pns31 vvz c-crq n2 vbr pc-acp vvi px32 c-crq pns32 vbr vvn.
(33) verse (DIV2)
459
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4259
The first example is in these words, Whosoeuer shall smi•e thee on the right cheeke, turne to him the other also:
The First Exampl is in these words, Whosoever shall smi•e thee on the right cheek, turn to him the other also:
dt ord n1 vbz p-acp d n2, r-crq vmb vvi pno21 p-acp dt j-jn n1, vvb p-acp pno31 dt n-jn av:
(33) verse (DIV2)
459
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4260
vnder which, are comprehended all iniuries done to mens bodies, not onely by blowes & words,
under which, Are comprehended all injuries done to men's bodies, not only by blows & words,
p-acp r-crq, vbr vvn d n2 vdn p-acp ng2 n2, xx av-j p-acp n2 cc n2,
(33) verse (DIV2)
459
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4261
but also in the contempt of their persons, signified by striking on the right cheeke:
but also in the contempt of their Persons, signified by striking on the right cheek:
cc-acp av p-acp dt n1 pp-f po32 n2, vvn p-acp vvg p-acp dt j-jn n1:
(33) verse (DIV2)
459
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and as he is able, so also he is willing and readie to make supply thereto:
and as he is able, so also he is willing and ready to make supply thereto:
cc c-acp pns31 vbz j, av av pns31 vbz j cc j pc-acp vvi vvi av:
(51) verse (DIV2)
641
Page 249
4262
for vsually men strike with the right hand, which directly should light on the left cheeke,
for usually men strike with the right hand, which directly should Light on the left cheek,
c-acp av-j n2 vvb p-acp dt j-jn n1, r-crq av-j vmd vvi p-acp dt j n1,
(33) verse (DIV2)
459
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4263
and if the right cheeke be smitten it is commonly with the backe of the hand, which is a blow with contempt:
and if the right cheek be smitten it is commonly with the back of the hand, which is a blow with contempt:
cc cs dt j-jn n1 vbi vvn pn31 vbz av-j p-acp dt n1 pp-f dt n1, r-crq vbz dt n1 p-acp n1:
(33) verse (DIV2)
459
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4264
now, say a man is abused in his bodie, euen by blows of contempt, yet he must not reuenge himselfe,
now, say a man is abused in his body, even by blows of contempt, yet he must not revenge himself,
av, vvb dt n1 vbz vvn p-acp po31 n1, av p-acp n2 pp-f n1, av pns31 vmb xx vvi px31,
(33) verse (DIV2)
459
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4265
but turne the other cheek also: ] which words must not simply be vnderstood, but by comparison, thus;
but turn the other cheek also: ] which words must not simply be understood, but by comparison, thus;
cc-acp vvb dt j-jn n1 av: ] r-crq n2 vmb xx av-j vbi vvn, cc-acp p-acp n1, av;
(33) verse (DIV2)
459
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4266
rather then thou reuenge thy selfe, and resist the euill one that hath stricken thee on the right cheek, turne to him the other: rather then thou revenge thy self, and resist the evil one that hath stricken thee on the right cheek, turn to him the other:
av-c cs pns21 vvb po21 n1, cc vvi dt j-jn crd cst vhz vvn pno21 p-acp dt j-jn n1, vvb p-acp pno31 dt j-jn:
(33) verse (DIV2)
459
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4267
for this particular example comprehendeth in it the generall rule of not resisting euill by priuate reuenge:
for this particular Exampl comprehendeth in it the general Rule of not resisting evil by private revenge:
p-acp d j n1 vvz p-acp pn31 dt j n1 pp-f xx vvg n-jn p-acp j n1:
(33) verse (DIV2)
459
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4268
and that it may not simply be taken may herby appeare:
and that it may not simply be taken may hereby appear:
cc cst pn31 vmb xx av-j vbi vvn vmb av vvi:
(33) verse (DIV2)
459
Page 181
4269
first, because Christ should then command the sufferer, to giue further occasion of wrong doing to the euill man, which is not his meaning:
First, Because christ should then command the sufferer, to give further occasion of wrong doing to the evil man, which is not his meaning:
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(33) verse (DIV2)
459
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4270
againe, Christ himselfe who gaue this rule, did not so practise it, when he was smitten by the seruant of the high Priest. Ioh. 18. 22, 23.
again, christ himself who gave this Rule, did not so practise it, when he was smitten by the servant of the high Priest. John 18. 22, 23.
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(33) verse (DIV2)
459
Page 181
4271
First, by this example Christ condemneth the common practise of chalenging the field for personall wrongs,
First, by this Exampl christ Condemneth the Common practice of challenging the field for personal wrongs,
ord, p-acp d n1 np1 vvz dt j n1 pp-f vvg dt n1 p-acp j n2-jn,
(33) verse (DIV2)
460
Page 181
4272
and of taking that chalenge when it is giuen;
and of taking that challenge when it is given;
cc pp-f vvg d n1 c-crq pn31 vbz vvn;
(33) verse (DIV2)
460
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4273
as also the fighting the single combate ▪ for Christ teacheth, that a man must take many wrongs,
as also the fighting the single combat ▪ for christ Teaches, that a man must take many wrongs,
c-acp av dt vvg dt j n1 ▪ c-acp np1 vvz, cst dt n1 vmb vvi d n2-jn,
(33) verse (DIV2)
460
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4274
before he seek to reuenge himselfe by any such course: if it be saide, it is a disgrace to refuse a chalenge;
before he seek to revenge himself by any such course: if it be said, it is a disgrace to refuse a challenge;
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(33) verse (DIV2)
460
Page 181
4275
we must know, that true grace and credit standeth in yeilding obedience vnto God, and not in sinning against him for the sauing of our reputation with men.
we must know, that true grace and credit Stands in yielding Obedience unto God, and not in sinning against him for the Saving of our reputation with men.
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(33) verse (DIV2)
460
Page 181
4276
Secondly, the common practise of fighting and quarelling, is here condemned:
Secondly, the Common practice of fighting and quarrelling, is Here condemned:
ord, dt j n1 pp-f vvg cc vvg, vbz av vvn:
(33) verse (DIV2)
461
Page 181
4277
many hold it vnlawfull to giue the first blow, but yet if an other strike them,
many hold it unlawful to give the First blow, but yet if an other strike them,
d vvb pn31 j-u pc-acp vvi dt ord n1, cc-acp av cs dt n-jn vvb pno32,
(33) verse (DIV2)
461
Page 181
4278
then they thinke they may strike againe: but this Christ here condemnes, and his owne example is against it:
then they think they may strike again: but this christ Here condemns, and his own Exampl is against it:
cs pns32 vvb pns32 vmb vvi av: cc-acp d np1 av vvz, cc po31 d n1 vbz p-acp pn31:
(33) verse (DIV2)
461
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4279
for when he was smitten before the high Priest, he smote not againe: when Paul was smitten, he onely defended himselfe in word, but smote not againe.
for when he was smitten before the high Priest, he smote not again: when Paul was smitten, he only defended himself in word, but smote not again.
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(33) verse (DIV2)
461
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4280
And Christ checketh Peter for taking the sword, to resist the officers that apprehended him in the garden;
And christ checketh Peter for taking the sword, to resist the Officers that apprehended him in the garden;
cc np1 vvz np1 p-acp vvg dt n1, pc-acp vvi dt n2 cst vvd pno31 p-acp dt n1;
(33) verse (DIV2)
461
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4281
indeede he permitted his Disciples to weare weapons, yet not for reuenge, but for their iust defense onely.
indeed he permitted his Disciples to wear weapons, yet not for revenge, but for their just defence only.
av pns31 vvd po31 n2 pc-acp vvi n2, av xx p-acp n1, cc-acp p-acp po32 j n1 av-j.
(33) verse (DIV2)
461
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4282
Thirdly, Christ here condemneth their opinion, that make it a matter of praise for a man that he will not turne his face from any man.
Thirdly, christ Here Condemneth their opinion, that make it a matter of praise for a man that he will not turn his face from any man.
ord, np1 av vvz po32 n1, cst vvb pn31 dt n1 pp-f n1 p-acp dt n1 cst pns31 vmb xx vvi po31 n1 p-acp d n1.
(33) verse (DIV2)
462
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4283
It is indeede the praise of the Magistrate to be couragious, and not to feare the face of man.
It is indeed the praise of the Magistrate to be courageous, and not to Fear the face of man.
pn31 vbz av dt n1 pp-f dt n1 pc-acp vbi j, cc xx pc-acp vvi dt n1 pp-f n1.
(33) verse (DIV2)
462
Page 181
4284
But yet a priuate man, be he neuer so strong, ought to turne his face from the aduersarie,
But yet a private man, be he never so strong, ought to turn his face from the adversary,
p-acp av dt j n1, vbb pns31 av-x av j, pi pc-acp vvi po31 n1 p-acp dt n1,
(33) verse (DIV2)
462
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4285
vnlesse it be in the case of his necessarie defence: for a man must suffer double or treble wrong, rather then defend himselfe.
unless it be in the case of his necessary defence: for a man must suffer double or triple wrong, rather then defend himself.
cs pn31 vbb p-acp dt n1 pp-f po31 j n1: c-acp dt n1 vmb vvi j-jn cc j n-jn, av-c cs vvi px31.
(33) verse (DIV2)
462
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4286
If any shall thinke this to be a great disgrace, still he must remember, that our chiefest honour consisteth in approouing our selues vnto God, by obeying his wil, who here commandeth vs rather to turne our backs and flie,
If any shall think this to be a great disgrace, still he must Remember, that our chiefest honour Consisteth in approving our selves unto God, by obeying his will, who Here commands us rather to turn our backs and fly,
cs d vmb vvi d pc-acp vbi dt j n1, av pns31 vmb vvi, cst po12 js-jn n1 vvz p-acp vvg po12 n2 p-acp np1, p-acp vvg po31 n1, r-crq av vvz pno12 av-c pc-acp vvi po12 n2 cc vvi,
(33) verse (DIV2)
462
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4287
then to resist in our own reuenge.
then to resist in our own revenge.
cs pc-acp vvi p-acp po12 d n1.
(33) verse (DIV2)
462
Page 182
4288
Question. But what if a man be assaulted, either on the high way, or in his house, may he not then resist to saue his life, Question. But what if a man be assaulted, either on the high Way, or in his house, may he not then resist to save his life,
n1. cc-acp q-crq cs dt n1 vbi vvn, av-d p-acp dt j n1, cc p-acp po31 n1, vmb pns31 xx av vvi pc-acp vvi po31 n1,
(33) verse (DIV2)
463
Page 182
4289
and his goods? Answer. In such a case he may doe two things: First, hee may to the vttermost of his power, defend himselfe and his goods;
and his goods? Answer. In such a case he may do two things: First, he may to the uttermost of his power, defend himself and his goods;
cc po31 n2-j? vvb. p-acp d dt n1 pns31 vmb vdi crd n2: ord, pns31 vmb p-acp dt j pp-f po31 n1, vvb px31 cc po31 n2-j;
(33) verse (DIV2)
463
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4290
for this Text speaketh not against defence, but against reuenge.
for this Text speaks not against defence, but against revenge.
p-acp d n1 vvz xx p-acp n1, cc-acp p-acp n1.
(33) verse (DIV2)
463
Page 182
4291
Secondly, if a man can see no way to escape, either by flight, or calling for helpe of the Magistrate,
Secondly, if a man can see no Way to escape, either by flight, or calling for help of the Magistrate,
ord, cs dt n1 vmb vvi dx n1 pc-acp vvi, av-d p-acp n1, cc vvg p-acp n1 pp-f dt n1,
(33) verse (DIV2)
463
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4292
then he is to stand so farre in his owne defence, that hee is rather to kill then be killed;
then he is to stand so Far in his own defence, that he is rather to kill then be killed;
cs pns31 vbz pc-acp vvi av av-j p-acp po31 d n1, cst pns31 vbz av-c pc-acp vvi av vbi vvn;
(33) verse (DIV2)
463
Page 182
4293
for in this case, God puts the sword into a priuate mans hand, and makes him a Magistrate, to execute reuenge vpon his aduersarie:
for in this case, God puts the sword into a private men hand, and makes him a Magistrate, to execute revenge upon his adversary:
c-acp p-acp d n1, np1 vvz dt n1 p-acp dt j ng1 n1, cc vvz pno31 dt n1, pc-acp vvi n1 p-acp po31 n1:
(33) verse (DIV2)
463
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4294
and thus might a man lawfully kill a thiefe in the night without the guilt of blood, Exod. 22. 2.
and thus might a man lawfully kill a thief in the night without the guilt of blood, Exod 22. 2.
cc av vmd dt n1 av-j vvi dt n1 p-acp dt n1 p-acp dt n1 pp-f n1, np1 crd crd
(33) verse (DIV2)
463
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4295
Fourthly, hence obserue, that no priuate man may lawfully kill a Prince, though he should tyrannically destroy both Church & commō wealth;
Fourthly, hence observe, that no private man may lawfully kill a Prince, though he should tyrannically destroy both Church & Common wealth;
ord, av vvb, cst dx j-jn n1 vmb av-j vvi dt n1, cs pns31 vmd av-j vvi d n1 cc j n1;
(33) verse (DIV2)
464
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4296
for this Rule must square the actions of priuate men, they must rather beare double and treble wrong,
for this Rule must square the actions of private men, they must rather bear double and triple wrong,
p-acp d n1 vmb vvi dt n2 pp-f j n2, pns32 vmb av-c vvi j-jn cc j n-jn,
(33) verse (DIV2)
464
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4297
then by way of priuate reuenge resist the euill one. The reuenge of euill Magistrates must be referred to God, to whom it iustly belongeth,
then by Way of private revenge resist the evil one. The revenge of evil Magistrates must be referred to God, to whom it justly belongeth,
av p-acp n1 pp-f j n1 vvi dt j-jn crd. dt n1 pp-f j-jn n2 vmb vbi vvn p-acp np1, p-acp ro-crq pn31 av-j vvz,
(33) verse (DIV2)
464
Page 182
4298
as Dauid did, 1. Sam. 26. 10. and Psal. 43. 1. Lastly, in this first example of particular iniurie, we may see one propertie of an euill man;
as David did, 1. Sam. 26. 10. and Psalm 43. 1. Lastly, in this First Exampl of particular injury, we may see one property of an evil man;
c-acp np1 vdd, crd np1 crd crd cc np1 crd crd ord, p-acp d ord n1 pp-f j n1, pns12 vmb vvi crd n1 pp-f dt j-jn n1;
(33) verse (DIV2)
464
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4299
namely, to be giuen to fighting, quarrelling, and contending:
namely, to be given to fighting, quarreling, and contending:
av, pc-acp vbi vvn p-acp vvg, vvg, cc vvg:
(33) verse (DIV2)
465
Page 182
4300
such a one may thinke himselfe a goodly fellow, but yet he that vseth his strength to ordinarie quarrelling,
such a one may think himself a goodly fellow, but yet he that uses his strength to ordinary quarreling,
d dt pi vmb vvi px31 dt j n1, cc-acp av pns31 cst vvz po31 n1 p-acp j vvg,
(33) verse (DIV2)
465
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4301
and wrong doing to others, is here made an euill one, by the sentence of our Sauiour Christ:
and wrong doing to Others, is Here made an evil one, by the sentence of our Saviour christ:
cc n-jn vdg pc-acp n2-jn, vbz av vvn dt j-jn crd, p-acp dt n1 pp-f po12 n1 np1:
(33) verse (DIV2)
465
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4302
and therefore such as excell in strength, if they would be approoued of Christ, must make conscience of quarrelling and fighting,
and Therefore such as excel in strength, if they would be approved of christ, must make conscience of quarreling and fighting,
cc av d c-acp vvi p-acp n1, cs pns32 vmd vbi vvn pp-f np1, vmb vvi n1 pp-f vvg cc vvg,
(33) verse (DIV2)
465
Page 182
4303
and offer violence to no man.
and offer violence to no man.
cc vvi n1 p-acp dx n1.
(33) verse (DIV2)
465
Page 182
4304
Verse 40. And if any man will sue thee at the law, and take away thy coat, let him haue thy cloake also.
Verse 40. And if any man will sue thee At the law, and take away thy coat, let him have thy cloak also.
n1 crd cc cs d n1 vmb vvi pno21 p-acp dt n1, cc vvb av po21 n1, vvb pno31 vhi po21 n1 av.
(34) verse (DIV2)
465
Page 182
4305
Here Christ propoūds the second example of wrong done vnto mē, wherein he forbids the party wronged to reuenge himselfe;
Here christ propounds the second Exampl of wrong done unto men, wherein he forbids the party wronged to revenge himself;
av np1 vvz dt ord n1 pp-f n-jn vdn p-acp n2, c-crq pns31 vvz dt n1 vvd pc-acp vvi px31;
(34) verse (DIV2)
466
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4306
to wit, being iniuried in his goods, either priuatly, or vnder colour of law, for both these may here well be vnderstood.
to wit, being injuried in his goods, either privately, or under colour of law, for both these may Here well be understood.
p-acp n1, vbg vvn p-acp po31 n2-j, d av-j, cc p-acp n1 pp-f n1, p-acp d d vmb av av vbi vvn.
(34) verse (DIV2)
466
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4307
By coate properly is meant the inner garment; & by cloake the outward:
By coat properly is meant the inner garment; & by cloak the outward:
p-acp n1 av-j vbz vvn dt j n1; cc p-acp n1 dt j:
(34) verse (DIV2)
466
Page 182
4308
but here the words are not so strictly to be takē, but indifferently for any diuers garments;
but Here the words Are not so strictly to be taken, but indifferently for any diverse garments;
cc-acp av dt n2 vbr xx av av-j pc-acp vbi vvn, cc-acp av-j c-acp d j n2;
(34) verse (DIV2)
466
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4309
for in Luke they are thus set downe, And him that would take away thy cloake, forbid not to take thy coate also. And Christs meaning is this;
for in Luke they Are thus Set down, And him that would take away thy cloak, forbid not to take thy coat also. And Christ meaning is this;
c-acp p-acp zz pns32 vbr av vvn a-acp, cc pno31 cst vmd vvi av po21 n1, vvb xx pc-acp vvi po21 n1 av. cc npg1 n1 vbz d;
(34) verse (DIV2)
466
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4310
If one vniustly contend with thee, to take from thee one garment, let him haue another also, whether coate,
If one unjustly contend with thee, to take from thee one garment, let him have Another also, whither coat,
cs pi av-j vvi p-acp pno21, pc-acp vvi p-acp pno21 crd n1, vvb pno31 vhi j-jn av, cs n1,
(34) verse (DIV2)
466
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4311
or cloake, or such like thing. And yet this commandement is not simply, but comparatiuely to bee vnderstood;
or cloak, or such like thing. And yet this Commandment is not simply, but comparatively to be understood;
cc n1, cc d j n1. cc av d n1 vbz xx av-j, cc-acp av-j pc-acp vbi vvn;
(34) verse (DIV2)
466
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4312
to wit, rather then a man should seeke priuate reuenge, he must not onely suffer the losse of one garment,
to wit, rather then a man should seek private revenge, he must not only suffer the loss of one garment,
p-acp n1, av-c cs dt n1 vmd vvi j n1, pns31 vmb xx av-j vvi dt n1 pp-f crd n1,
(34) verse (DIV2)
466
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4313
but of moe, and so of other temporall goods. Out of this example, wee may learne these Instructions;
but of more, and so of other temporal goods. Out of this Exampl, we may Learn these Instructions;
cc-acp pp-f av-dc, cc av pp-f j-jn j n2-j. av pp-f d n1, pns12 vmb vvi d n2;
(34) verse (DIV2)
466
Page 183
4314
First, that Christians must be quiet and patient, and not giuen to contend, whether it be priuately,
First, that Christians must be quiet and patient, and not given to contend, whither it be privately,
ord, cst np1 vmb vbi j-jn cc j, cc xx vvn pc-acp vvi, cs pn31 vbb av-j,
(34) verse (DIV2)
467
Page 183
4315
or openly by suite at the law.
or openly by suit At the law.
cc av-j p-acp n1 p-acp dt n1.
(34) verse (DIV2)
467
Page 183
4316
This contention Paul reprooued in the Corinthians, 1. Cor. 3. 3. and chargeth the Philippians, that nothing be done among them by contention, Philip. 2. 3. which is a notable rule;
This contention Paul reproved in the Corinthians, 1. Cor. 3. 3. and charges the Philippians, that nothing be done among them by contention, Philip. 2. 3. which is a notable Rule;
d n1 np1 vvn p-acp dt njp2, crd np1 crd crd cc vvz dt njp2, cst pix vbb vdn p-acp pno32 p-acp n1, n1. crd crd r-crq vbz dt j n1;
(34) verse (DIV2)
467
Page 183
4317
for though men be at difference, yet there ought to be no contentions either in word or deede, all things ought to bee done in loue, and so strife shall cease:
for though men be At difference, yet there ought to be no contentions either in word or deed, all things ought to be done in love, and so strife shall cease:
c-acp cs n2 vbb p-acp n1, av pc-acp vmd p-acp vbi dx n2 av-d p-acp n1 cc n1, d n2 vmd pc-acp vbi vdn p-acp n1, cc av n1 vmb vvi:
(34) verse (DIV2)
467
Page 183
4318
that wrangling spirit is not of God, wherby men striue to put downe others in words:
that wrangling Spirit is not of God, whereby men strive to put down Others in words:
d j-vvg n1 vbz xx pp-f np1, c-crq n2 vvb pc-acp vvi a-acp n2-jn p-acp n2:
(34) verse (DIV2)
467
Page 183
4319
when a man hath spoken his minde, hee ought to cease, for multiplying of words is against Christian ciuilitie,
when a man hath spoken his mind, he ought to cease, for multiplying of words is against Christian civility,
c-crq dt n1 vhz vvn po31 n1, pns31 vmd pc-acp vvi, p-acp vvg pp-f n2 vbz p-acp np1 n1,
(34) verse (DIV2)
467
Page 183
4320
and euery where condemned in the holy Scripture.
and every where condemned in the holy Scripture.
cc d c-crq vvn p-acp dt j n1.
(34) verse (DIV2)
467
Page 183
4321
Secondly, here is condemned, not the lawfull, but the common vse of lawing, whereby men for euery trisle will trouble the Courts.
Secondly, Here is condemned, not the lawful, but the Common use of lawing, whereby men for every trisle will trouble the Courts.
ord, av vbz vvn, xx dt j, cc-acp dt j n1 pp-f vvg, c-crq n2 p-acp d n1 vmb vvi dt n2.
(34) verse (DIV2)
468
Page 183
4322
This argues a contentious spirit, and a minde that is giuen to reuenge, which beseemeth not Christians,
This argues a contentious Spirit, and a mind that is given to revenge, which beseems not Christians,
np1 vvz dt j n1, cc dt n1 cst vbz vvn pc-acp vvi, r-crq vvz xx np1,
(34) verse (DIV2)
468
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4323
as Paul sheweth, 1. Cor. 6. 1, 2, 5, 6. and yet it is the common practise in these our daies, from whence come such vnchristian speeches as this, I will be reuenged on him,
as Paul shows, 1. Cor. 6. 1, 2, 5, 6. and yet it is the Common practice in these our days, from whence come such unchristian Speeches as this, I will be revenged on him,
c-acp np1 vvz, crd np1 crd crd, crd, crd, crd cc av pn31 vbz dt j n1 p-acp d po12 n2, p-acp c-crq vvi d j n2 c-acp d, pns11 vmb vbi vvn p-acp pno31,
(34) verse (DIV2)
468
Page 183
4324
or else I will spend all that I haue. or Else I will spend all that I have.
cc av pns11 vmb vvi d cst pns11 vhb.
(34) verse (DIV2)
468
Page 183
4325
But the truth is, that rather then a man should goe thus to law, he ought to suffer a double and treble losse.
But the truth is, that rather then a man should go thus to law, he ought to suffer a double and triple loss.
p-acp dt n1 vbz, cst av-c av dt n1 vmd vvi av p-acp n1, pns31 vmd pc-acp vvi dt j-jn cc j n1.
(34) verse (DIV2)
468
Page 183
4326
Thirdly, here Christ teacheth, that in all our dealings we must haue a principall regard vnto charitie,
Thirdly, Here christ Teaches, that in all our dealings we must have a principal regard unto charity,
ord, av np1 vvz, cst p-acp d po12 n2-vvg pns12 vmb vhi dt j-jn n1 p-acp n1,
(34) verse (DIV2)
469
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4327
and rather seeke to maintaine this grace in our hearts, then our outward worldly goods.
and rather seek to maintain this grace in our hearts, then our outward worldly goods.
cc av-c vvi pc-acp vvi d n1 p-acp po12 n2, cs po12 j j n2-j.
(34) verse (DIV2)
469
Page 183
4328
Fourthly, we are here taught to preferre our owne peace and quietnesse, before our temporall goods;
Fourthly, we Are Here taught to prefer our own peace and quietness, before our temporal goods;
ord, pns12 vbr av vvn pc-acp vvi po12 d n1 cc n1, p-acp po12 j n2-j;
(34) verse (DIV2)
470
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4329
yet not simply, but in this respect, that hereby wee may haue fitter time with quietnesse to imploy our selues in the worship of God,
yet not simply, but in this respect, that hereby we may have fitter time with quietness to employ our selves in the worship of God,
av xx av-j, cc-acp p-acp d n1, cst av pns12 vmb vhi jc n1 p-acp n1 pc-acp vvi po12 n2 p-acp dt n1 pp-f np1,
(34) verse (DIV2)
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4330
and to edifie our selues in holinesse and pietie:
and to edify our selves in holiness and piety:
cc pc-acp vvi po12 n2 p-acp n1 cc n1:
(34) verse (DIV2)
470
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4331
this dutie concerneth them especially, which haue much dealing in the world, and thereupon many occasions of anger and vexation,
this duty concerns them especially, which have much dealing in the world, and thereupon many occasions of anger and vexation,
d n1 vvz pno32 av-j, r-crq vhb d n-vvg p-acp dt n1, cc av d n2 pp-f n1 cc n1,
(34) verse (DIV2)
470
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4332
for such vnruly passions make a man vnfit for Gods seruice;
for such unruly passion make a man unfit for God's service;
p-acp d j n2 vvb dt n1 j-u p-acp ng1 n1;
(34) verse (DIV2)
470
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4333
it is the meeke and lowly heart that receiues the blessing from the Lord, Matthew, 11. 29.
it is the meek and lowly heart that receives the blessing from the Lord, Matthew, 11. 29.
pn31 vbz dt j cc j n1 cst vvz dt n1 p-acp dt n1, np1, crd crd
(34) verse (DIV2)
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4334
Lastly, in this example is set downe vnto vs, a second propertie of euil men; namely, to be giuen to wrong their brethren in their goods, either priuately, or vnder colour of law;
Lastly, in this Exampl is Set down unto us, a second property of evil men; namely, to be given to wrong their brothers in their goods, either privately, or under colour of law;
ord, p-acp d n1 vbz vvn a-acp p-acp pno12, dt ord n1 pp-f j-jn n2; av, pc-acp vbi vvn pc-acp vvi po32 n2 p-acp po32 n2-j, d av-jn, cc p-acp n1 pp-f n1;
(34) verse (DIV2)
471
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4335
such a one was Zacheus before his calling, when he gathered tribute and custome for the Romane Emperour, he vsed forged cauillation, for his own ▪ gaine:
such a one was Zacchaeus before his calling, when he gathered tribute and custom for the Roman Emperor, he used forged cavillation, for his own ▪ gain:
d dt pi vbds np1 p-acp po31 n-vvg, c-crq pns31 vvd n1 cc n1 p-acp dt jp n1, pns31 vvd vvn n1, p-acp po31 d ▪ n1:
(34) verse (DIV2)
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4336
and these our daies abound with those that eurich themselues by pilling and polling of their brethren;
and these our days abound with those that eurich themselves by pilling and polling of their brothers;
cc d po12 n2 vvi p-acp d cst vvb px32 p-acp vvg cc n-vvg pp-f po32 n2;
(34) verse (DIV2)
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4337
but all such are vniust and euill persons, by the iudgment of our Sauiour Christ.
but all such Are unjust and evil Persons, by the judgement of our Saviour christ.
cc-acp d d vbr j cc j-jn n2, p-acp dt n1 pp-f po12 n1 np1.
(34) verse (DIV2)
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4338
Verse 41. And whosoeuer will compell thee to goe a mile, goe with him twaine.
Verse 41. And whosoever will compel thee to go a mile, go with him twaine.
n1 crd cc r-crq vmb vvi pno21 pc-acp vvi dt n1, vvb p-acp pno31 crd.
(35) verse (DIV2)
471
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4339
Here Christ propounds the third example of wrong doing, by Superiours towards their inferiours, wherein the partie wronged is likewise forbidden to make resistance by way of priuate reuenge.
Here christ propounds the third Exampl of wrong doing, by Superiors towards their inferiors, wherein the party wronged is likewise forbidden to make resistance by Way of private revenge.
av np1 vvz dt ord n1 pp-f j-jn vdg, p-acp n2-jn p-acp po32 n2-jn, c-crq dt n1 vvn vbz av vvn pc-acp vvi n1 p-acp n1 pp-f j n1.
(35) verse (DIV2)
472
Page 184
4340
For the vnderstanding whereof, wee must knowe, that as in this our common wealth we haue Post — masters, so in other countries, especially in Persia, there were the like officers, who by authoritie frō their Kings or Emperours, might take mens cattel,
For the understanding whereof, we must know, that as in this our Common wealth we have Post — Masters, so in other countries, especially in Persiam, there were the like Officers, who by Authority from their Kings or emperors, might take men's cattle,
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(35) verse (DIV2)
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4341
nay men themselues, and vse them for trauell & carriage, at their pleasure: and it is like, the Iewes had got this custome among them after their captiuitie,
nay men themselves, and use them for travel & carriage, At their pleasure: and it is like, the Iewes had god this custom among them After their captivity,
uh-x n2 px32, cc vvi pno32 p-acp n1 cc n1, p-acp po32 n1: cc pn31 vbz j, dt np2 vhd vvn d n1 p-acp pno32 p-acp po32 n1,
(35) verse (DIV2)
472
Page 184
4342
as may in part appeare, by their cōpelling Simon of Syrene to beare Christs crosse when they met him.
as may in part appear, by their compelling Simon of Syrene to bear Christ cross when they met him.
c-acp vmb p-acp n1 vvi, p-acp po32 vvg np1 pp-f np1 pc-acp vvi npg1 n1 c-crq pns32 vvd pno31.
(35) verse (DIV2)
472
Page 184
4343
Now Christ speakes here of the abuse of this authoritie;
Now christ speaks Here of the abuse of this Authority;
av np1 vvz av pp-f dt n1 pp-f d n1;
(35) verse (DIV2)
472
Page 184
4344
saying, That if a mā compell thee wrongfully, vnder colour of the Magistrates authoritie, to go with him one mile, goe with him twaine:
saying, That if a man compel thee wrongfully, under colour of the Magistrates Authority, to go with him one mile, go with him twaine:
vvg, cst cs dt n1 vvi pno21 av-j, p-acp n1 pp-f dt ng1 n1, pc-acp vvi p-acp pno31 crd n1, vvb p-acp pno31 crd:
(35) verse (DIV2)
472
Page 184
4345
that is, •ather then by resisting thou shouldest reuenge thy selfe, goe with him two miles:
that is, •ather then by resisting thou Shouldst revenge thy self, go with him two miles:
cst vbz, n1 av p-acp vvg pns21 vmd2 vvi po21 n1, vvb p-acp pno31 crd n2:
(35) verse (DIV2)
472
Page 184
4346
whence hee giues to all inferiours a commandement, to beare patiently the wrongs that are done vnto them by their Superiours,
whence he gives to all inferiors a Commandment, to bear patiently the wrongs that Are done unto them by their Superiors,
c-crq pns31 vvz p-acp d n2-jn dt n1, pc-acp vvi av-j dt n2-jn cst vbr vdn p-acp pno32 p-acp po32 n2-jn,
(35) verse (DIV2)
472
Page 184
4347
and rather to suffer a double wrong, then seeke to reuenge themselues by priuate resistance.
and rather to suffer a double wrong, then seek to revenge themselves by private resistance.
cc av-c pc-acp vvi dt j-jn n-jn, av vvb pc-acp vvi px32 p-acp j n1.
(35) verse (DIV2)
472
Page 184
4348
Here then we see a iust ground of •eproofe of inferiours for sundrie practises of impatience towards their superiours;
Here then we see a just ground of •eproofe of inferiors for sundry practises of impatience towards their superiors;
av av pns12 vvb dt j n1 pp-f n1 pp-f n2-jn p-acp j n2 pp-f n1 p-acp po32 n2-jn;
(35) verse (DIV2)
473
Page 184
4349
as first, when a man is attached by an Officer, to make violent resistance.
as First, when a man is attached by an Officer, to make violent resistance.
c-acp ord, c-crq dt n1 vbz vvn p-acp dt n1, pc-acp vvi j n1.
(35) verse (DIV2)
473
Page 184
4350
This practise swarueth from the Rule of Christ, for say thou art attached wrongfully, yet thou oughtest to acknowledge Gods ordinance in Magistracie,
This practice swerveth from the Rule of christ, for say thou art attached wrongfully, yet thou Ought to acknowledge God's Ordinance in Magistracy,
d n1 n1 p-acp dt n1 pp-f np1, c-acp vvb pns21 vb2r vvn av-j, av pns21 vmd2 pc-acp vvi npg1 n1 p-acp n1,
(35) verse (DIV2)
473
Page 184
4351
and to obey the same, without offering priuate reuenge.
and to obey the same, without offering private revenge.
cc p-acp vvi dt d, p-acp vvg j n1.
(35) verse (DIV2)
473
Page 184
4352
Secondly, it often falls out, that Land-lords, and men of wealth, oppresse the poore, by inclosing of common lands, and such like;
Secondly, it often falls out, that Landlords, and men of wealth, oppress the poor, by enclosing of Common Lands, and such like;
ord, pn31 av vvz av, cst n2, cc n2 pp-f n1, vvb dt j, p-acp vvg pp-f j n2, cc d av-j;
(35) verse (DIV2)
473
Page 184
4353
now hereupon the poorer sort vse to raile against them, and to curse them: but this practise is also here forbidden by our Sauiour Christ;
now hereupon the Poorer sort use to rail against them, and to curse them: but this practice is also Here forbidden by our Saviour christ;
av av dt jc n1 vvi pc-acp vvi p-acp pno32, cc pc-acp vvi pno32: cc-acp d n1 vbz av av vvn p-acp po12 n1 np1;
(35) verse (DIV2)
473
Page 184
4354
for albeit the rich men sin grieuously in oppressing the poore, yet the poore must suffer rather a double or treble wrong,
for albeit the rich men sin grievously in oppressing the poor, yet the poor must suffer rather a double or triple wrong,
c-acp cs dt j n2 vvb av-j p-acp vvg dt j, av dt j vmb vvi av-c dt j-jn cc j n-jn,
(35) verse (DIV2)
473
Page 184
4355
then by cursing speeches seeke priuate reuenge. Againe, in this example we may see a third kinde of wicked men;
then by cursing Speeches seek private revenge. Again, in this Exampl we may see a third kind of wicked men;
av p-acp vvg n2 vvb j n1. av, p-acp d n1 pns12 vmb vvi dt ord n1 pp-f j n2;
(35) verse (DIV2)
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to wit, all such as beeing superiouts, doe wrong and violence to their inferiours, as cruel Magistrates, oppressing Land-lords, cauelling officers, vsurers, & such like:
to wit, all such as being superiouts, do wrong and violence to their inferiors, as cruel Magistrates, oppressing Landlords, cavilling Officers, usurers, & such like:
p-acp n1, d d c-acp vbg av, vdb vvi cc n1 p-acp po32 n2-jn, c-acp j n2, vvg n2, vvg n2, n2, cc d av-j:
(35) verse (DIV2)
474
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4357
these are here called euill ones by our Sauiour Christ, and therefore they must learne to shew mercie,
these Are Here called evil ones by our Saviour christ, and Therefore they must Learn to show mercy,
d vbr av vvn j-jn pi2 p-acp po12 n1 np1, cc av pns32 vmb vvi pc-acp vvi n1,
(35) verse (DIV2)
474
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4358
and leaue off wrong & violēce, if they look to escape to be iudged as euil ones at the last day.
and leave off wrong & violence, if they look to escape to be judged as evil ones At the last day.
cc vvb a-acp n-jn cc n1, cs pns32 vvb pc-acp vvi pc-acp vbi vvn p-acp j-jn pi2 p-acp dt ord n1.
(35) verse (DIV2)
474
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4359
Thus we see the three particular examples of wrongs, wherein men may not reuenge themselues priuately.
Thus we see the three particular Examples of wrongs, wherein men may not revenge themselves privately.
av pns12 vvb dt crd j n2 pp-f n2-jn, c-crq n2 vmb xx vvi px32 av-j.
(35) verse (DIV2)
475
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4360
Now from them all ioyntly considered, we may note two points;
Now from them all jointly considered, we may note two points;
av p-acp pno32 d av-j vvn, pns12 vmb vvi crd n2;
(35) verse (DIV2)
475
Page 185
4361
First, that the calling of a Christian is a state of suffering, 1. Pet. 2. 20, 21. If ye take it patiently when yee suffer wrong for well-doing, this is praise worthie, for yee are hereunto called:
First, that the calling of a Christian is a state of suffering, 1. Pet. 2. 20, 21. If you take it patiently when ye suffer wrong for welldoing, this is praise worthy, for ye Are hereunto called:
ord, cst dt n-vvg pp-f dt njp vbz dt n1 pp-f vvg, crd np1 crd crd, crd cs pn22 vvb pn31 av-j c-crq pn22 vvb j-jn p-acp n1, d vbz n1 j, c-acp pn22 vbr av vvn:
(35) verse (DIV2)
475
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4362
& therefore if wee would declare our selues to bee the true members of Christ, wee must shew forth patience in bearing wrongs, without seeking reuenge.
& Therefore if we would declare our selves to be the true members of christ, we must show forth patience in bearing wrongs, without seeking revenge.
cc av cs pns12 vmd vvi po12 n2 pc-acp vbi dt j n2 pp-f np1, pns12 vmb vvi av n1 p-acp vvg n2-jn, p-acp vvg n1.
(35) verse (DIV2)
475
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4363
This was Christs lesson to his Disciples, for hauing tolde them of afflictions to come, hee bids them to possesse their soules with patience:
This was Christ Lesson to his Disciples, for having told them of afflictions to come, he bids them to possess their Souls with patience:
d vbds npg1 n1 p-acp po31 n2, c-acp vhg vvn pno32 pp-f n2 pc-acp vvi, pns31 vvz pno32 p-acp vvb po32 n2 p-acp n1:
(35) verse (DIV2)
475
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4364
so when the spirit of God sets downe the afflictions of the Church, he addes this as an Item, here is the patience of the Saints.
so when the Spirit of God sets down the afflictions of the Church, he adds this as an Item, Here is the patience of the Saints.
av c-crq dt n1 pp-f np1 vvz a-acp dt n2 pp-f dt n1, pns31 vvz d p-acp dt n1, av vbz dt n1 pp-f dt n2.
(35) verse (DIV2)
475
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4365
We therefore must labour to repell all malice and rancour when we suffer vniustly, remembring this rule of Christ, that rather then wee offer priuate reuenge, we must suffer the doubling and trebling of the wrong.
We Therefore must labour to repel all malice and rancour when we suffer unjustly, remembering this Rule of christ, that rather then we offer private revenge, we must suffer the doubling and trebling of the wrong.
pns12 av vmb vvi pc-acp vvi d n1 cc n1 c-crq pns12 vvb av-j, vvg d n1 pp-f np1, cst av-c cs pns12 vvb j n1, pns12 vmb vvi dt n-vvg cc vvg pp-f dt n-jn.
(35) verse (DIV2)
475
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4366
It is true indeed, this is hard for flesh and blood to doe;
It is true indeed, this is hard for Flesh and blood to do;
pn31 vbz j av, d vbz j p-acp n1 cc n1 pc-acp vdi;
(35) verse (DIV2)
475
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4367
but if wee bee but flesh, that is, naturall men, why doe we professe our selues to be Christians? for he that hath not the spirit of God, is none of his, Rom. 8. 9. And if we be in the spirit, wee must obey the motions thereof,
but if we be but Flesh, that is, natural men, why do we profess our selves to be Christians? for he that hath not the Spirit of God, is none of his, Rom. 8. 9. And if we be in the Spirit, we must obey the motions thereof,
cc-acp cs pns12 vbb p-acp n1, cst vbz, j n2, q-crq vdb pns12 vvb po12 n2 pc-acp vbi np1? p-acp pns31 cst vhz xx dt n1 pp-f np1, vbz pix pp-f png31, np1 crd crd cc cs pns12 vbb p-acp dt n1, pns12 vmb vvi dt n2 av,
(35) verse (DIV2)
475
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4368
and learne of Christ who was meeke and humble, and following him wee shall finde rest for our soules.
and Learn of christ who was meek and humble, and following him we shall find rest for our Souls.
cc vvi pp-f np1 r-crq vbds j cc j, cc vvg pno31 pns12 vmb vvi n1 p-acp po12 n2.
(35) verse (DIV2)
475
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4369
Secondly, when Christ sets downe these three examples of suffering wrong, he applies himselfe to the present outward estate of the Iewes, which was this;
Secondly, when christ sets down these three Examples of suffering wrong, he Applies himself to the present outward estate of the Iewes, which was this;
ord, c-crq np1 vvz a-acp d crd n2 pp-f vvg n-jn, pns31 vvz px31 p-acp dt j j n1 pp-f dt np2, r-crq vbds d;
(35) verse (DIV2)
476
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4370
For one man to suffer wrong of another in his bodie, and in his goods, and yet to rest contented, without reliefe or amends:
For one man to suffer wrong of Another in his body, and in his goods, and yet to rest contented, without relief or amends:
c-acp crd n1 pc-acp vvi n-jn pp-f j-jn p-acp po31 n1, cc p-acp po31 n2-j, cc av p-acp n1 vvn, p-acp n1 cc n2:
(35) verse (DIV2)
476
Page 185
4371
Now the cause of this their miserable condition, was their seruitude to the Romane Emperour, who a little before Christs comming, had remooued the Scepter from Iuda,
Now the cause of this their miserable condition, was their servitude to the Roman Emperor, who a little before Christ coming, had removed the Sceptre from Iuda,
av dt n1 pp-f d po32 j n1, vbds po32 n1 p-acp dt jp n1, r-crq dt j c-acp npg1 n-vvg, vhd vvn dt n1 p-acp np1,
(35) verse (DIV2)
476
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4372
& made Iuda a Prouince tributarie vnto Rome, so as they were ruled not by a Prince of their owne,
& made Iuda a Province tributary unto Room, so as they were ruled not by a Prince of their own,
cc vvd np1 dt n1 n-jn p-acp n1, av c-acp pns32 vbdr vvn xx p-acp dt n1 pp-f po32 d,
(35) verse (DIV2)
476
Page 185
4373
but by a forraine enemies Deputies.
but by a foreign enemies Deputies.
cc-acp p-acp dt j ng2 n2.
(35) verse (DIV2)
476
Page 185
4374
In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie, their liues are euery way miserable;
In this estate we may see the miserable condition of any people that Are in bondage to a foreign enemy, their lives Are every Way miserable;
p-acp d n1 pns12 vmb vvi dt j n1 pp-f d n1 cst vbr p-acp n1 p-acp dt j n1, po32 n2 vbr d n1 j;
(35) verse (DIV2)
477
Page 185
4375
for besides their personall bondage, they are constrained to suffer losses and wrongs, in goods, and in their names, without all remedie or reliefe.
for beside their personal bondage, they Are constrained to suffer losses and wrongs, in goods, and in their names, without all remedy or relief.
c-acp p-acp po32 j n1, pns32 vbr vvn pc-acp vvi n2 cc n2-jn, p-acp n2-j, cc p-acp po32 n2, p-acp d n1 cc n1.
(35) verse (DIV2)
477
Page 185
4376
The consideratiō hereof must teach vs, First, to be heartily thākfull vnto God, for the happie outward peace, which with the Gospel of Gods grace we now enioy vnder our dread Soueraigne, being free from subiection vnto any forraine power.
The consideration hereof must teach us, First, to be heartily thankful unto God, for the happy outward peace, which with the Gospel of God's grace we now enjoy under our dread Sovereign, being free from subjection unto any foreign power.
dt n1 av vmb vvi pno12, ord, pc-acp vbi av-j j p-acp np1, p-acp dt j j n1, r-crq p-acp dt n1 pp-f npg1 n1 pns12 av vvi p-acp po12 j n-jn, vbg j p-acp n1 p-acp d j n1.
(35) verse (DIV2)
477
Page 185
4377
Secondly, to praie earnestly vnto the Lord, for the good estate, life, and health of our Prince, by whom vnder God, we enioy such ioy and prosperitie;
Secondly, to pray earnestly unto the Lord, for the good estate, life, and health of our Prince, by whom under God, we enjoy such joy and Prosperity;
ord, pc-acp vvi av-j p-acp dt n1, p-acp dt j n1, n1, cc n1 pp-f po12 n1, p-acp ro-crq p-acp np1, pns12 vvb d n1 cc n1;
(35) verse (DIV2)
477
Page 185
4378
as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoeuer.
as also for the Continuance of God's holy hand of protection to preserve the Whole land against all foreign power whatsoever.
c-acp av c-acp dt n1 pp-f npg1 j n1 pp-f n1 pc-acp vvi dt j-jn n1 p-acp d j n1 r-crq.
(35) verse (DIV2)
477
Page 186
4379
Thirdly, to repent vnfainedly of all our sinnes, that so we turning vnto God from them, he may continue vnto vs those happy daies of peace, wherein we haue freedome from subiection to forraine tyrannie:
Thirdly, to Repent unfeignedly of all our Sins, that so we turning unto God from them, he may continue unto us those happy days of peace, wherein we have freedom from subjection to foreign tyranny:
ord, pc-acp vvi av-j pp-f d po12 n2, cst av pns12 vvg p-acp np1 p-acp pno32, pns31 vmb vvi p-acp pno12 d j n2 pp-f n1, c-crq pns12 vhb n1 p-acp n1 p-acp j n1:
(35) verse (DIV2)
477
Page 186
4380
for our sinnes are our greatest foes, they lay open the ports of our lands, and the gates of our cities to the spoyling enemie;
for our Sins Are our greatest foes, they lay open the ports of our Lands, and the gates of our cities to the spoiling enemy;
c-acp po12 n2 vbr po12 js n2, pns32 vvd av-j dt n2 pp-f po12 n2, cc dt n2 pp-f po12 n2 p-acp dt vvg n1;
(35) verse (DIV2)
477
Page 186
4381
they will put downe our strong walls, and take away the strength of our armed men:
they will put down our strong walls, and take away the strength of our armed men:
pns32 vmb vvi a-acp po12 j n2, cc vvb av dt n1 pp-f po12 j-vvn n2:
(35) verse (DIV2)
477
Page 186
4382
no enemies can doe vs so much harme as our owne sinnes: and therefore we must humble our selues for them, and if we haue not repented, now we must beginne;
no enemies can do us so much harm as our own Sins: and Therefore we must humble our selves for them, and if we have not repented, now we must begin;
av-dx n2 vmb vdi pno12 av av-d vvi p-acp po12 d n2: cc av pns12 vmb vvi po12 n2 p-acp pno32, cc cs pns12 vhb xx vvn, av pns12 vmb vvi;
(35) verse (DIV2)
477
Page 186
4383
and if we haue begunne, we must proceede and renew the same more and more.
and if we have begun, we must proceed and renew the same more and more.
cc cs pns12 vhb vvn, pns12 vmb vvi cc vvi dt d dc cc av-dc.
(35) verse (DIV2)
477
Page 186
4384
If we had felt the miserie of subiection to foraine power, as these Iewes now did, it would touch vs:
If we had felt the misery of subjection to foreign power, as these Iewes now did, it would touch us:
cs pns12 vhd vvn dt n1 pp-f n1 p-acp j n1, c-acp d np2 av vdd, pn31 vmd vvi pno12:
(35) verse (DIV2)
477
Page 186
4385
and therefore before these euills come vpon vs, let vs meete our God by true repentance, that so he may keepe from vs this fierce wrath.
and Therefore before these evils come upon us, let us meet our God by true Repentance, that so he may keep from us this fierce wrath.
cc av p-acp d n2-jn vvb p-acp pno12, vvb pno12 vvi po12 n1 p-acp j n1, cst av pns31 vmb vvi p-acp pno12 d j n1.
(35) verse (DIV2)
477
Page 186
4386
vers. 42. Giue to him that asketh: and from him that would borrow of thee, turne not away.
vers. 42. Give to him that asks: and from him that would borrow of thee, turn not away.
fw-la. crd vvb p-acp pno31 cst vvz: cc p-acp pno31 cst vmd vvi pp-f pno21, vvb xx av.
(36) verse (DIV2)
477
Page 186
4387
Christ hauing forbidden priuate reuenge, doth here command the requitall of good for euill, in two particular examples of well-doing, taken from giuing and lending:
christ having forbidden private revenge, does Here command the requital of good for evil, in two particular Examples of welldoing, taken from giving and lending:
np1 vhg vvn j n1, vdz av vvi dt n1 pp-f j c-acp n-jn, p-acp crd j n2 pp-f n1, vvn p-acp vvg cc vvg:
(36) verse (DIV2)
478
Page 186
4388
by both which, though not expressely, yet in sense and meaning Christ would teach his hearers thus much:
by both which, though not expressly, yet in sense and meaning christ would teach his hearers thus much:
p-acp d r-crq, cs xx av-j, av p-acp n1 cc n1 np1 vmd vvi po31 n2 av av-d:
(36) verse (DIV2)
478
Page 186
4389
Let the man be what he will, doe thou good vnto him for euill. Let the man be what he will, do thou good unto him for evil.
vvb dt n1 vbi r-crq pns31 vmb, vdb pns21 j p-acp pno31 p-acp n-jn.
(36) verse (DIV2)
478
Page 186
4390
For the first, Giue to him that asketh, &c. These words must not be taken simply, but in this sense:
For the First, Give to him that asks, etc. These words must not be taken simply, but in this sense:
p-acp dt ord, vvb p-acp pno31 cst vvz, av d n2 vmb xx vbi vvn av-j, cc-acp p-acp d n1:
(36) verse (DIV2)
479
Page 186
4391
Giue to him that asketh on a iust cause beeing poore, though be cannot requite thee againe, nay,Give to him that asks on a just cause being poor, though be cannot requite thee again, nay,
vvb p-acp pno31 cst vvz p-acp dt j n1 vbg j, cs vbi vmbx vvi pno21 av, uh,
(36) verse (DIV2)
479
Page 186
4392
though he had done thee wrong, and were thine enemie.
though he had done thee wrong, and were thine enemy.
cs pns31 vhd vdn pno21 n-jn, cc vbdr po21 n1.
(36) verse (DIV2)
479
Page 186
4393
This exposition is plaine, Luk. 6. for hauing set downe his commandement for giuing, v. 30. he renders this reason thereof in effect;
This exposition is plain, Luk. 6. for having Set down his Commandment for giving, v. 30. he renders this reason thereof in Effect;
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(36) verse (DIV2)
479
Page 186
4394
because they cannot requite thee againe, v. 33. which plainely imports that it must be to the poore.Because they cannot requite thee again, v. 33. which plainly imports that it must be to the poor.
c-acp pns32 vmbx vvi pno21 av, n1 crd r-crq av-j vvz cst pn31 vmb vbi p-acp dt j.
(36) verse (DIV2)
479
Page 186
4395
Here now first obserue, the forme of Christs words, they are commanding, Giue to him, &c. whence I gather that a man is bound in conscience vpon paine of death to giue Almes,
Here now First observe, the Form of Christ words, they Are commanding, Give to him, etc. whence I gather that a man is bound in conscience upon pain of death to give Alms,
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(36) verse (DIV2)
480
Page 186
4396
and releefe, Matth. 25. 41, 42. Christ adiudgeth some to hell for the neglect of this dutie:
and relief, Matthew 25. 41, 42. christ adjudgeth Some to hell for the neglect of this duty:
cc n1, np1 crd crd, crd np1 vvz d p-acp n1 p-acp dt n1 pp-f d n1:
(36) verse (DIV2)
480
Page 186
4397
now there could be no such course, if there were no commandement that did bind their conscience to doe that,
now there could be no such course, if there were no Commandment that did bind their conscience to do that,
av pc-acp vmd vbi dx d n1, cs pc-acp vbdr dx n1 cst vdd vvi po32 n1 pc-acp vdi d,
(36) verse (DIV2)
480
Page 186
4398
for want whereof they are condemned.
for want whereof they Are condemned.
p-acp n1 c-crq pns32 vbr vvn.
(36) verse (DIV2)
480
Page 186
4399
Againe, in the sixt commandement, we are bound to doe all duties that may preserue our neighbours life, of which sort is giuing releefe vnto the poore, without which they cannot liue.
Again, in the sixt Commandment, we Are bound to do all duties that may preserve our neighbours life, of which sort is giving relief unto the poor, without which they cannot live.
av, p-acp dt ord n1, pns12 vbr vvn pc-acp vdi d n2 cst vmb vvi po12 ng1 n1, pp-f r-crq n1 vbz vvg n1 p-acp dt j, p-acp r-crq pns32 vmbx vvi.
(36) verse (DIV2)
480
Page 186
4400
If it be saide, that Daniel made Almes deedes no commandement, but a matter of counsell vnto Nebuchadnezzar: I answer, that things commaunded may be propounded by way of counsell:
If it be said, that daniel made Alms Deeds no Commandment, but a matter of counsel unto Nebuchadnezzar: I answer, that things commanded may be propounded by Way of counsel:
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(36) verse (DIV2)
480
Page 187
4401
so doth Christ to the Church of Laodicea, I counsell thee to buie of me gold, &c. Againe, Daniel vsed this forme of speech to the King, Let my counsell be pretious vnto thee;
so does christ to the Church of Laodicea, I counsel thee to buy of me gold, etc. Again, daniel used this Form of speech to the King, Let my counsel be precious unto thee;
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(36) verse (DIV2)
480
Page 187
4402
not because it was no commandement, but because he would so temper his speech, that it might better take place in the stout heart of this proud king.
not Because it was no Commandment, but Because he would so temper his speech, that it might better take place in the stout heart of this proud King.
xx c-acp pn31 vbds dx n1, cc-acp c-acp pns31 vmd av vvi po31 n1, cst pn31 vmd av-jc vvi n1 p-acp dt j n1 pp-f d j n1.
(36) verse (DIV2)
480
Page 187
4403
And when as Paul (2. Cor. 8. 8.) speaking of Almes saith, he speaketh not by commandement, it is to be vnderstood not simply of Almes ▪ giuing,
And when as Paul (2. Cor. 8. 8.) speaking of Alms Says, he speaks not by Commandment, it is to be understood not simply of Alms ▪ giving,
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(36) verse (DIV2)
480
Page 187
4404
but of th• measure thereof, as the former verse doth plainly shew.
but of th• measure thereof, as the former verse does plainly show.
cc-acp pp-f n1 vvb av, c-acp dt j n1 vdz av-j vvi.
(36) verse (DIV2)
480
Page 187
4405
Here then wee see those men confuted which say, they may doe with their owne what they will:
Here then we see those men confuted which say, they may do with their own what they will:
av av pns12 vvb d n2 vvn r-crq vvz, pns32 vmb vdi p-acp po32 d r-crq pns32 vmb:
(36) verse (DIV2)
481
Page 187
4406
this is not so, for mens goods are not their owne simply, but Gods also; and they indeede are but the Lords stewards to dispose of them as he commands:
this is not so, for men's goods Are not their own simply, but God's also; and they indeed Are but the lords Stewards to dispose of them as he commands:
d vbz xx av, p-acp ng2 n2-j vbr xx po32 d av-j, cc-acp n2 av; cc pns32 av vbr p-acp dt n2 n2 pc-acp vvi pp-f pno32 c-acp pns31 vvz:
(36) verse (DIV2)
481
Page 187
4407
now his will is, that part thereof should be giuen to them which want.
now his will is, that part thereof should be given to them which want.
av po31 n1 vbz, cst n1 av vmd vbi vvn p-acp pno32 r-crq vvb.
(36) verse (DIV2)
481
Page 187
4408
Secondly, we see here also that those men sinne grieuously who are so couetous, that they will giue nothing to the poore;
Secondly, we see Here also that those men sin grievously who Are so covetous, that they will give nothing to the poor;
ord, pns12 vvb av av cst d n2 vvb av-j r-crq vbr av j, cst pns32 vmb vvi pix p-acp dt j;
(36) verse (DIV2)
482
Page 187
4409
sell they will, and lend also, vpon a good pawne, for their owne aduantage: but by free gift they will part with nothing.
fell they will, and lend also, upon a good pawn, for their own advantage: but by free gift they will part with nothing.
vvb pns32 vmb, cc vvb av, p-acp dt j n1, p-acp po32 d n1: cc-acp p-acp j n1 pns32 vmb vvi p-acp pix.
(36) verse (DIV2)
482
Page 187
4410
These are miserable persons, who doe what they can to condemne themselues: for Gods commandement binds men in conscience to giue vnto the poore, and that freely.
These Are miserable Persons, who do what they can to condemn themselves: for God's Commandment binds men in conscience to give unto the poor, and that freely.
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(36) verse (DIV2)
482
Page 187
4411
Yet here we must know, that not onely they who giue f•eely doe a worke of mercie;
Yet Here we must know, that not only they who give f•eely doe a work of mercy;
av av pns12 vmb vvi, cst xx av-j pns32 r-crq vvb av-j n1 dt n1 pp-f n1;
(36) verse (DIV2)
482
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4412
but also they who lend and sell, when as their lending and selling will as much profit the poore as giuing:
but also they who lend and fell, when as their lending and selling will as much profit the poor as giving:
cc-acp av pns32 r-crq vvb cc vvi, c-crq p-acp po32 vvg cc vvg n1 c-acp d n1 dt j c-acp vvg:
(36) verse (DIV2)
482
Page 187
4413
this in effect is almes deedes here also commanded:
this in Effect is alms Deeds Here also commanded:
d p-acp n1 vbz n2 n2 av av vvn:
(36) verse (DIV2)
482
Page 187
4414
and therefore is Ioseph commended, not onely for giuing, but for selling corne to the Egyptians and others in the time of dearth.
and Therefore is Ioseph commended, not only for giving, but for selling corn to the egyptians and Others in the time of dearth.
cc av vbz np1 vvn, xx av-j p-acp vvg, cc-acp p-acp vvg n1 p-acp dt njp2 cc n2-jn p-acp dt n1 pp-f n1.
(36) verse (DIV2)
482
Page 187
4415
Thirdly, this beeing a commandement binding conscience, must stirre vs vp to doe all good duties of releefe with cheerefulnes, that so meete and decent prouision for the poore may not onely be begunne, but also continued:
Thirdly, this being a Commandment binding conscience, must stir us up to do all good duties of relief with cheerfulness, that so meet and decent provision for the poor may not only be begun, but also continued:
ord, d vbg dt n1 vvg n1, vmb vvi pno12 a-acp pc-acp vdi d j n2 pp-f n1 p-acp n1, cst av j cc j n1 p-acp dt j vmb xx av-j vbi vvn, cc-acp av vvn:
(36) verse (DIV2)
483
Page 187
4416
for it is acceptable vnto God. A second point here to be obserued is, what kind of commandement this is; Giue to him that asketh.
for it is acceptable unto God. A second point Here to be observed is, what kind of Commandment this is; Give to him that asks.
c-acp pn31 vbz j p-acp np1. dt ord n1 av pc-acp vbi vvn vbz, q-crq n1 pp-f n1 d vbz; vvb p-acp pno31 cst vvz.
(36) verse (DIV2)
483
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4417
Gods commandements be of two sorts, Affirmatiue and Negatiue; and in the Morall law the one is alwaies comprehended in the other:
God's Commandments be of two sorts, Affirmative and Negative; and in the Moral law the one is always comprehended in the other:
npg1 n2 vbb pp-f crd n2, j cc j-jn; cc p-acp dt j n1 dt pi vbz av vvn p-acp dt n-jn:
(36) verse (DIV2)
484
Page 187
4418
now this commandement is affirmatiue, which must be noted, because negatiue precepts lay a straighter bonde vpon the conscience then the affirmatiue:
now this Commandment is affirmative, which must be noted, Because negative Precepts lay a straighter bond upon the conscience then the affirmative:
av d n1 vbz j, r-crq vmb vbi vvn, c-acp j-jn n2 vvd dt jc n1 p-acp dt n1 av dt j:
(36) verse (DIV2)
484
Page 187
4419
and therefore are the precepts of the Morall law for the most part propounded negatiuely:
and Therefore Are the Precepts of the Moral law for the most part propounded negatively:
cc av vbr dt n2 pp-f dt j n1 p-acp dt av-ds n1 vvn av-j:
(36) verse (DIV2)
484
Page 187
4420
for the negatiue precept binds a man to obedience alwaies, and to all and euery time;
for the negative precept binds a man to Obedience always, and to all and every time;
c-acp dt j-jn n1 vvz dt n1 p-acp n1 av, cc p-acp d cc d n1;
(36) verse (DIV2)
484
Page 187
4421
as when God saith, Thou shalt not kill, a man is neuer exempted from obedience hereunto:
as when God Says, Thou shalt not kill, a man is never exempted from Obedience hereunto:
c-acp c-crq np1 vvz, pns21 vm2 xx vvi, dt n1 vbz av-x vvn p-acp n1 av:
(36) verse (DIV2)
484
Page 187
4422
but an affirmatiue commandement, though it binde alwaies, yet not to all times, as this of Christ for giuing almes, it binds not all men,
but an affirmative Commandment, though it bind always, yet not to all times, as this of christ for giving alms, it binds not all men,
cc-acp dt j n1, cs pn31 vvi av, av xx p-acp d n2, c-acp d pp-f np1 p-acp vvg n2, pn31 vvz xx d n2,
(36) verse (DIV2)
484
Page 188
4423
but onely those that are inabled to giue;
but only those that Are enabled to give;
cc-acp av-j d cst vbr vvn pc-acp vvi;
(36) verse (DIV2)
484
Page 188
4424
nor yet the rich to all times, but then onely when iust occasion of giuing is offered:
nor yet the rich to all times, but then only when just occasion of giving is offered:
ccx av dt j p-acp d n2, cc-acp av av-j c-crq j n1 pp-f vvg vbz vvn:
(36) verse (DIV2)
484
Page 188
4425
and the same may be said of euery affirmatiue commandement, as of keeping an holy rest vnto the Lord, it bindes a man for euer,
and the same may be said of every affirmative Commandment, as of keeping an holy rest unto the Lord, it binds a man for ever,
cc dt d vmb vbi vvn pp-f d j n1, c-acp pp-f vvg dt j n1 p-acp dt n1, pn31 vvz dt n1 c-acp av,
(36) verse (DIV2)
484
Page 188
4426
but not at all times, onely for the seauenth day, and such like.
but not At all times, only for the Seventh day, and such like.
cc-acp xx p-acp d n2, av-j p-acp dt ord n1, cc d av-j.
(36) verse (DIV2)
484
Page 188
4427
Yet further to lay open this commandement touching Almes, we will herein handle eight points: I. who is to giue: II. what is to be giuen: III. to whome we must giue: IV. in what order: V. how much: VI. in what place: VII. at what time: VIII. in what manner we must giue. For the first:
Yet further to lay open this Commandment touching Alms, we will herein handle eight points: I who is to give: II what is to be given: III. to whom we must give: IV. in what order: V. how much: VI. in what place: VII. At what time: VIII. in what manner we must give. For the First:
av av-jc pc-acp vvi j d n1 vvg n2, pns12 vmb av vvi crd n2: uh q-crq vbz pc-acp vvi: crd q-crq vbz pc-acp vbi vvn: np1. p-acp ro-crq pns12 vmb vvi: np1 p-acp r-crq n1: np1 c-crq av-d: crd. p-acp r-crq n1: np1. p-acp r-crq n1: np1. p-acp r-crq n1 pns12 vmb vvi. p-acp dt ord:
(36) verse (DIV2)
485
Page 188
4428
the person that is to giue, is not euery one, but such as God hath set apart for this dutie:
the person that is to give, is not every one, but such as God hath Set apart for this duty:
dt n1 cst vbz pc-acp vvi, vbz xx d pi, cc-acp d c-acp np1 vhz vvn av p-acp d n1:
(36) verse (DIV2)
486
Page 188
4429
for, Matth. 25. 42, 43. some are there made to receiue, as the hungrie, thirstie, naked, sicke, &c. and others are made fit to giue clothing, foode, comfort, and such like.
for, Matthew 25. 42, 43. Some Are there made to receive, as the hungry, thirsty, naked, sick, etc. and Others Are made fit to give clothing, food, Comfort, and such like.
c-acp, np1 crd crd, crd d vbr a-acp vvd pc-acp vvi, c-acp dt j, j, j, j, av cc n2-jn vbr vvn j pc-acp vvi vvg, n1, n1, cc d av-j.
(36) verse (DIV2)
486
Page 188
4430
And S. Iohn telleth vs who is made fit to giue, namely, he that hath the goods of this world:
And S. John Telleth us who is made fit to give, namely, he that hath the goods of this world:
cc np1 np1 vvz pno12 r-crq vbz vvn j pc-acp vvi, av, pns31 cst vhz dt n2-j pp-f d n1:
(36) verse (DIV2)
486
Page 188
4431
not onely he that hath abundance, but euen he that hath but a small portion of worldly goods:
not only he that hath abundance, but even he that hath but a small portion of worldly goods:
xx av-j pns31 cst vhz n1, cc-acp av pns31 cst vhz p-acp dt j n1 pp-f j n2-j:
(36) verse (DIV2)
486
Page 188
4432
and therefore the theefe that stole for want, is forbidden to steale, and commanded to labour, that he may haue to giue to him that wanteth:
and Therefore the thief that stole for want, is forbidden to steal, and commanded to labour, that he may have to give to him that Wants:
cc av dt n1 cst vvd p-acp n1, vbz vvn pc-acp vvi, cc vvd pc-acp vvi, cst pns31 vmb vhi pc-acp vvi p-acp pno31 cst vvz:
(36) verse (DIV2)
486
Page 188
4433
and the poore widow is commended of Christ, that of her penurie gaue to the treasurie but two mites.
and the poor widow is commended of christ, that of her penury gave to the treasury but two mites.
cc dt j n1 vbz vvn pp-f np1, cst pp-f po31 n1 vvd p-acp dt n1 p-acp crd n2.
(36) verse (DIV2)
486
Page 188
4434
Now in a giuer there must be two things: first, a right vnto the goods he giueth:
Now in a giver there must be two things: First, a right unto the goods he gives:
av p-acp dt n1 a-acp vmb vbi crd n2: ord, dt n-jn p-acp dt n2-j pns31 vvz:
(36) verse (DIV2)
486
Page 188
4435
for a man may not giue that which is not his owne:
for a man may not give that which is not his own:
c-acp dt n1 vmb xx vvi d r-crq vbz xx po31 d:
(36) verse (DIV2)
486
Page 188
4436
secondly, a present full proprietie in the things he giueth, (vnlesse it be in the case of necessitie:) and by this are children and seruants excluded from giuing,
secondly, a present full propriety in the things he gives, (unless it be in the case of necessity:) and by this Are children and Servants excluded from giving,
ord, dt j j n1 p-acp dt n2 pns31 vvz, (cs pn31 vbb p-acp dt n1 pp-f n1:) cc p-acp d vbr n2 cc n2 vvn p-acp vvg,
(36) verse (DIV2)
486
Page 188
4437
vnlesse they haue some things of their owne, or doe it by command.
unless they have Some things of their own, or do it by command.
cs pns32 vhb d n2 pp-f po32 d, cc vdb pn31 p-acp n1.
(36) verse (DIV2)
486
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4438
Quest. Whether may the wife giue releefe vnto the poore, without her husbands consent? An auncient answer is this, that many wiues in giuing are Abigails in regard of their husbands, who are like vnto Nabal; and therefore may giue: Quest. Whither may the wife give relief unto the poor, without her Husbands consent? an ancient answer is this, that many wives in giving Are Abigails in regard of their Husbands, who Are like unto Nabal; and Therefore may give:
n1. cs vmb dt n1 vvb n1 p-acp dt j, p-acp po31 ng1 n1? dt j-jn n1 vbz d, cst d n2 p-acp vvg vbr n2 p-acp n1 pp-f po32 n2, r-crq vbr av-j p-acp np1; cc av vmb vvi:
(36) verse (DIV2)
487
Page 188
4439
and yet some other auncient Diuines adde this, that the wife cannot giue, where all consent of her husband is wanting,
and yet Some other ancient Divines add this, that the wife cannot give, where all consent of her husband is wanting,
cc av d j-jn j n2-jn vvb d, cst dt n1 vmbx vvi, c-crq d n1 pp-f po31 n1 vbz vvg,
(36) verse (DIV2)
487
Page 188
4440
because both shee and all her possessions belong vnto him principally:
Because both she and all her possessions belong unto him principally:
c-acp d pns31 cc d po31 n2 vvb p-acp pno31 av-j:
(36) verse (DIV2)
487
Page 188
4485
for our neighbours life must be preferred before our owne temporall goods, and outward estate:
for our neighbours life must be preferred before our own temporal goods, and outward estate:
c-acp po12 ng1 n1 vmb vbi vvn p-acp po12 d j n2-j, cc j n1:
(36) verse (DIV2)
489
Page 190
4441
yet here we are to know, that there is a double consent of the husband, expressed in open words, whereupon there is no question,
yet Here we Are to know, that there is a double consent of the husband, expressed in open words, whereupon there is no question,
av av pns12 vbr pc-acp vvi, cst pc-acp vbz dt j-jn n1 pp-f dt n1, vvn p-acp j n2, c-crq pc-acp vbz dx n1,
(36) verse (DIV2)
487
Page 188
4442
but the wife may lawfully giue: and secret, which is threefold; first, when the husband doth not dissent;
but the wife may lawfully give: and secret, which is threefold; First, when the husband does not dissent;
cc-acp dt n1 vmb av-j vvi: cc j-jn, r-crq vbz j; ord, c-crq dt n1 vdz xx vvi;
(36) verse (DIV2)
487
Page 188
4443
secondly, when he giues consent generally, as when he allows her to giue, but names not any particular;
secondly, when he gives consent generally, as when he allows her to give, but names not any particular;
ord, c-crq pns31 vvz n1 av-j, c-acp c-crq pns31 vvz pno31 pc-acp vvi, cc-acp vvz xx d j;
(36) verse (DIV2)
487
Page 188
4444
thirdly, when the wife hath a probable coniecture and presumption, that if her husband doe know, he would allow of her giuing.
Thirdly, when the wife hath a probable conjecture and presumption, that if her husband do know, he would allow of her giving.
ord, c-crq dt n1 vhz dt j n1 cc n1, cst cs po31 n1 vdb vvi, pns31 vmd vvi pp-f pno31 vvg.
(36) verse (DIV2)
487
Page 188
4445
And in these cases of secret consent, the wife may also giue:
And in these cases of secret consent, the wife may also give:
cc p-acp d n2 pp-f j-jn n1, dt n1 vmb av vvi:
(36) verse (DIV2)
487
Page 188
4446
but if shee haue not his consent any of these waies, shee may not lawfully giue,
but if she have not his consent any of these ways, she may not lawfully give,
cc-acp cs pns31 vhb xx po31 n1 d pp-f d n2, pns31 vmb xx av-j vvi,
(36) verse (DIV2)
487
Page 189
4447
vnlesse in these cases: 1. that shee hath something priuate of her owne, either by exception before,
unless in these cases: 1. that she hath something private of her own, either by exception before,
cs p-acp d n2: crd cst pns31 vhz pi j-jn pp-f po31 d, av-d p-acp n1 a-acp,
(36) verse (DIV2)
487
Page 189
4448
or by graunt after mariage: 2. that her giuing serues to preserue the life or good estate of her husband and family,
or by grant After marriage: 2. that her giving serves to preserve the life or good estate of her husband and family,
cc p-acp vvi p-acp n1: crd cst pno31 vvg vvz pc-acp vvi dt n1 cc j n1 pp-f po31 n1 cc n1,
(36) verse (DIV2)
487
Page 189
4449
as Abigails did when shee gaue to Dauid: 3. that the necessitie of the receiuer requires present releefe,
as Abigails did when she gave to David: 3. that the necessity of the receiver requires present relief,
c-acp vvz vdd c-crq pns31 vvd p-acp np1: crd d dt n1 pp-f dt n1 vvz j n1,
(36) verse (DIV2)
487
Page 189
4450
for extreame necessitie dispenseth with proprietie.
for extreme necessity dispenseth with propriety.
p-acp j-jn n1 vvz p-acp n1.
(36) verse (DIV2)
487
Page 189
4451
II. Point. What is to be giuen? namely, Almes. Here two questions are to be skanned: I. what is almes: II. whereof almes are to be raised. II Point. What is to be given? namely, Alms. Here two questions Are to be scanned: I what is alms: II whereof alms Are to be raised.
crd n1. q-crq vbz pc-acp vbi vvn? av, n2. av crd n2 vbr pc-acp vbi vvn: uh q-crq vbz n2: crd c-crq n2 vbr pc-acp vbi vvn.
(36) verse (DIV2)
488
Page 189
4452
For the first, Almes is a free gift, tending to preserue the temporall life of our neighbour:
For the First, Alms is a free gift, tending to preserve the temporal life of our neighbour:
p-acp dt ord, n2 vbz dt j n1, vvg pc-acp vvi dt j n1 pp-f po12 n1:
(36) verse (DIV2)
488
Page 189
4453
first, I call it a gift, vnderstanding it largely, because forgiuing to them that are not able to pay, is an almes deede.
First, I call it a gift, understanding it largely, Because forgiving to them that Are not able to pay, is an alms deed.
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(36) verse (DIV2)
488
Page 189
4454
Secondly, I say free, to distinguish it from subsidies to Princes, and Tenthes-giuing for the stipende of the Minister, and such like.
Secondly, I say free, to distinguish it from subsidies to Princes, and Tenths-giving for the stipend of the Minister, and such like.
ord, pns11 vvb j, pc-acp vvi pn31 p-acp n2 p-acp n2, cc j p-acp dt n1 pp-f dt n1, cc d av-j.
(36) verse (DIV2)
488
Page 189
4455
These are gifts, but not free gifts:
These Are Gifts, but not free Gifts:
d vbr n2, cc-acp xx j n2:
(36) verse (DIV2)
488
Page 189
4456
for the people receiue protection from the Magistrate for their subsidies, and instruction from the Minister for their Tenthes.
for the people receive protection from the Magistrate for their subsidies, and instruction from the Minister for their Tenthes.
c-acp dt n1 vvb n1 p-acp dt n1 p-acp po32 n2, cc n1 p-acp dt n1 p-acp po32 ord.
(36) verse (DIV2)
488
Page 189
4457
Thirdly, I say, the ende of Almes is to preserue temporall life; to distinguish it from spirituall gifts, which concerne the soule:
Thirdly, I say, the end of Alms is to preserve temporal life; to distinguish it from spiritual Gifts, which concern the soul:
ord, pns11 vvb, dt n1 pp-f n2 vbz pc-acp vvi j n1; pc-acp vvi pn31 p-acp j n2, r-crq vvb dt n1:
(36) verse (DIV2)
488
Page 189
4458
the Papists make all workes of mercie, whether they concerne the bodie or soule, to be almes;
the Papists make all works of mercy, whither they concern the body or soul, to be alms;
dt njp2 vvb d n2 pp-f n1, cs pns32 vvb dt n1 cc n1, pc-acp vbi n2;
(36) verse (DIV2)
488
Page 189
4459
but almes properly, are gifts that tende to preserue this naturall temporall life. II. Question. Whereof are almes to be raised? Ans. First, of our owne goods:
but alms properly, Are Gifts that tend to preserve this natural temporal life. II Question. Whereof Are alms to be raised? Ans. First, of our own goods:
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(36) verse (DIV2)
488
Page 189
4460
for a man ought not to giue that which is an other mans:
for a man ought not to give that which is an other men:
p-acp dt n1 vmd xx pc-acp vvi d r-crq vbz dt j-jn n2:
(36) verse (DIV2)
489
Page 189
4461
and therefore those that owe more then they are worth, cannot giue almes, but are rather fit to receiue,
and Therefore those that owe more then they Are worth, cannot give alms, but Are rather fit to receive,
cc av d cst vvb av-dc cs pns32 vbr j, vmbx vvi n2, cc-acp vbr av j pc-acp vvi,
(36) verse (DIV2)
489
Page 189
4462
for all that they haue in right and conscience belongs to some others.
for all that they have in right and conscience belongs to Some Others.
p-acp d cst pns32 vhb p-acp j-jn cc n1 vvz p-acp d n2-jn.
(36) verse (DIV2)
489
Page 189
4463
Secondly, our Almes must be of our first fruits: things holesome and good, and such as are fit for the person releeued.
Secondly, our Alms must be of our First fruits: things wholesome and good, and such as Are fit for the person relieved.
ord, po12 n2 vmb vbi pp-f po12 ord n2: n2 j cc j, cc d c-acp vbr j p-acp dt n1 vvn.
(36) verse (DIV2)
489
Page 189
4464
They must not be the refuse of our goods, which we know not else what to doe with:
They must not be the refuse of our goods, which we know not Else what to do with:
pns32 vmb xx vbi dt n1 pp-f po12 n2-j, r-crq pns12 vvb xx av r-crq pc-acp vdi p-acp:
(36) verse (DIV2)
489
Page 189
4465
Nehem. 8. 10. Part of the fatte, and of the sweete must be sent to them, for whome none is prouided.
Nehemiah 8. 10. Part of the fat, and of the sweet must be sent to them, for whom none is provided.
np1 crd crd n1 pp-f dt j, cc pp-f dt j vmb vbi vvn p-acp pno32, p-acp ro-crq pix vbz vvn.
(36) verse (DIV2)
489
Page 189
4466
Thirdly, Almes must be of goods lawfully gotten: for euill gotten goods must be restored, either to the owner (if he be knowne) or to some of his kinred, or to the Magistrate:
Thirdly, Alms must be of goods lawfully got: for evil got goods must be restored, either to the owner (if he be known) or to Some of his kindred, or to the Magistrate:
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(36) verse (DIV2)
489
Page 189
4467
which shewes, that the Vsurer ought rather to restore, then to giue almes of his gaine for vsurie.
which shows, that the Usurer ought rather to restore, then to give alms of his gain for Usury.
r-crq vvz, cst dt n1 vmd av-c pc-acp vvi, cs pc-acp vvi n2 pp-f po31 n1 p-acp n1.
(36) verse (DIV2)
489
Page 189
4468
Fourthly, our Almes must be giuen of our owne, with difference and discretion: euery mans goods for the most part may be distinguished into foure degrees:
Fourthly, our Alms must be given of our own, with difference and discretion: every men goods for the most part may be distinguished into foure Degrees:
ord, po12 n2 vmb vbi vvn pp-f po12 d, p-acp n1 cc n1: d ng1 n2-j p-acp dt av-ds n1 vmb vbi vvn p-acp crd n2:
(36) verse (DIV2)
489
Page 189
4469
first, some are necessarie to preserue life, without which a man and his family cannot liue:
First, Some Are necessary to preserve life, without which a man and his family cannot live:
ord, d vbr j pc-acp vvi n1, p-acp r-crq dt n1 cc po31 n1 vmbx vvi:
(36) verse (DIV2)
489
Page 189
4470
secondly, some are necessary to a mans estate, as those goods by which a man putteth in practise the duties of his calling, such are bookes vnto the Student,
secondly, Some Are necessary to a men estate, as those goods by which a man putteth in practise the duties of his calling, such Are books unto the Student,
ord, d vbr j p-acp dt ng1 n1, p-acp d n2-j p-acp r-crq dt n1 vvz p-acp vvi dt n2 pp-f po31 n-vvg, d vbr n2 p-acp dt n1,
(36) verse (DIV2)
489
Page 190
4471
and tooles vnto the trades man:
and tools unto the trades man:
cc n2 p-acp dt ng1 n1:
(36) verse (DIV2)
489
Page 190
4472
a third sort are such, as are requisite for the decencie of a mans estate, and such are those that make a man walke in his calling with comfort, •ase, profit, and delight:
a third sort Are such, as Are requisite for the decency of a men estate, and such Are those that make a man walk in his calling with Comfort, •ase, profit, and delight:
dt ord n1 vbr d, c-acp vbr j p-acp dt n1 pp-f dt ng1 n1, cc d vbr d cst vvb dt n1 vvb p-acp po31 n-vvg p-acp n1, vvb, n1, cc n1:
(36) verse (DIV2)
489
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the fourth sort of goods are superfluous;
the fourth sort of goods Are superfluous;
dt ord n1 pp-f n2-j vbr j;
(36) verse (DIV2)
489
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4474
that is, all that portion which a man may want, and yet haue things necessarie for this life,
that is, all that portion which a man may want, and yet have things necessary for this life,
cst vbz, d cst n1 r-crq dt n1 vmb vvi, cc av vhb n2 j p-acp d n1,
(36) verse (DIV2)
489
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and estate, and for the decencie thereof: these two last degrees are in Scripture called abundance.
and estate, and for the decency thereof: these two last Degrees Are in Scripture called abundance.
cc n1, cc p-acp dt n1 av: d crd ord n2 vbr p-acp n1 vvn n1.
(36) verse (DIV2)
489
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4476
And answerably, there are two degrees of pouertie:
And answerably, there Are two Degrees of poverty:
cc av-j, pc-acp vbr crd n2 pp-f n1:
(36) verse (DIV2)
489
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4477
the first, is common want, w•en a man can liue without receiuing Almes, but yet very hardly:
the First, is Common want, w•en a man can live without receiving Alms, but yet very hardly:
dt ord, vbz j n1, av dt n1 vmb vvi p-acp vvg n2, cc-acp av av av:
(36) verse (DIV2)
489
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the second is, extreame want, when a man withoat releefe cannot possibly maintaine life: now in common want we must giue of our abundance;
the second is, extreme want, when a man withoat relief cannot possibly maintain life: now in Common want we must give of our abundance;
dt ord vbz, j-jn n1, c-crq dt n1 n1 n1 vmbx av-j vvi n1: av p-acp j n1 pns12 vmb vvi pp-f po12 n1;
(36) verse (DIV2)
489
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that is, both of our superfluitie, as also of our riches that serue for decencie:
that is, both of our superfluity, as also of our riches that serve for decency:
d vbz, d pp-f po12 n1, c-acp av pp-f po12 n2 cst vvb p-acp n1:
(36) verse (DIV2)
489
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4480
Luk. 3. 11. He which hath two coates, let him part with him that hath none:
Luk. 3. 11. He which hath two coats, let him part with him that hath none:
np1 crd crd pns31 r-crq vhz crd n2, vvb pno31 n1 p-acp pno31 cst vhz pix:
(36) verse (DIV2)
489
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4481
now he that hath two coates, is not he that hath a coate and a cloake,
now he that hath two coats, is not he that hath a coat and a cloak,
av pns31 cst vhz crd n2, vbz xx pns31 cst vhz dt n1 cc dt n1,
(36) verse (DIV2)
489
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4482
for so had Paul, and yet retained them both lawfully for his vse:
for so had Paul, and yet retained them both lawfully for his use:
c-acp av vhd np1, cc av vvd pno32 d av-j p-acp po31 n1:
(36) verse (DIV2)
489
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4483
but Christs meaning is, that he which hath things necessarie, and besides some thing ouer, seruing for decencie and superfluitie, must giue thereof to him that lacketh.
but Christ meaning is, that he which hath things necessary, and beside Some thing over, serving for decency and superfluity, must give thereof to him that lacketh.
cc-acp npg1 n1 vbz, cst pns31 r-crq vhz n2 j, cc p-acp d n1 a-acp, vvg p-acp n1 cc n1, vmb vvi av p-acp pno31 cst vvz.
(36) verse (DIV2)
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And in extreame necessitie, he must giue of those goods which pertaine necessarily to his life and estate:
And in extreme necessity, he must give of those goods which pertain necessarily to his life and estate:
cc p-acp j-jn n1, pns31 vmb vvi pp-f d n2-j r-crq vvi av-j p-acp po31 n1 cc n1:
(36) verse (DIV2)
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4486
Paul testifieth of the Macedonians, that in the extreame necessitie of the Saints, they gaue to their power, yea and beyond their power: Paul Testifieth of the Macedonians, that in the extreme necessity of the Saints, they gave to their power, yea and beyond their power:
np1 vvz pp-f dt njp2, cst p-acp dt j-jn n1 pp-f dt n2, pns32 vvd p-acp po32 n1, uh cc p-acp po32 n1:
(36) verse (DIV2)
489
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4487
vpon this ground the Christians in the primitiue Church, sold their possessions for the releeuing of the poore brethren in extreame want:
upon this ground the Christians in the primitive Church, sold their possessions for the relieving of the poor brothers in extreme want:
p-acp d n1 dt njpg2 p-acp dt j n1, vvd po32 n2 p-acp dt vvg pp-f dt j n2 p-acp j-jn n1:
(36) verse (DIV2)
489
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4488
rather diminishing their owne temporall estate, then suffering the poore to want that were in extreame necessitie.
rather diminishing their own temporal estate, then suffering the poor to want that were in extreme necessity.
av vvg po32 d j n1, av vvg dt j pc-acp vvi cst vbdr p-acp j-jn n1.
(36) verse (DIV2)
489
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This Rule ought alwaies to be regarded and practised, especially in times of want:
This Rule ought always to be regarded and practised, especially in times of want:
d n1 vmd av pc-acp vbi vvn cc vvn, av-j p-acp n2 pp-f n1:
(36) verse (DIV2)
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as for those that make aduantage of a dearth, and enrich themselues by Gods iudgement on the poore, they are most miserable and wretched people, quite voide of euery sparke of that gratious disposition which was in Christ, who beeing rich, euen king of heauen and earth, made himselfe poore, that though his pouertie, he might make others rich.
as for those that make advantage of a dearth, and enrich themselves by God's judgement on the poor, they Are most miserable and wretched people, quite void of every spark of that gracious disposition which was in christ, who being rich, even King of heaven and earth, made himself poor, that though his poverty, he might make Others rich.
c-acp p-acp d cst vvb n1 pp-f dt n1, cc vvi px32 p-acp npg1 n1 p-acp dt j, pns32 vbr av-ds j cc j n1, av j pp-f d n1 pp-f cst j n1 r-crq vbds p-acp np1, r-crq vbg j, av-j n1 pp-f n1 cc n1, vvd px31 j, cst cs po31 n1, pns31 vmd vvi n2-jn j.
(36) verse (DIV2)
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4491
It is the will of God, that we should beare one anothers burdens, and helpe to lift vp the poore that are pressed down with the iudgement of God;
It is the will of God, that we should bear one another's burdens, and help to lift up the poor that Are pressed down with the judgement of God;
pn31 vbz dt n1 pp-f np1, cst pns12 vmd vvi pi ng1-jn n2, cc vvb pc-acp vvi a-acp dt j cst vbr vvn a-acp p-acp dt n1 pp-f np1;
(36) verse (DIV2)
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which we shall doe, when we giue not onely of our abundance in common want, but euen of our necessaries in the extreame want of the poore.
which we shall do, when we give not only of our abundance in Common want, but even of our necessaries in the extreme want of the poor.
r-crq pns12 vmb vdi, c-crq pns12 vvb xx av-j pp-f po12 n1 p-acp j n1, cc-acp av pp-f po12 n2-j p-acp dt j-jn n1 pp-f dt j.
(36) verse (DIV2)
489
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III. Point. To whome must we giue? Ans. To the poore: this needes no proofe: III. Point. To whom must we give? Ans. To the poor: this needs no proof:
np1. n1. p-acp ro-crq vmb pns12 vvi? np1 p-acp dt j: d vvz dx n1:
(36) verse (DIV2)
490
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yet in these poore two things are required. First, they must be truly poore: that is, such as are indeede either in common or extreame want;
yet in these poor two things Are required. First, they must be truly poor: that is, such as Are indeed either in Common or extreme want;
av p-acp d j crd n2 vbr vvn. ord, pns32 vmb vbi av-j j: cst vbz, d c-acp vbr av av-d p-acp j cc j-jn n1;
(36) verse (DIV2)
490
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4495
and of such poore S. Iohn saith, If any haue this worlds goods, and seeth his brother haue neede,
and of such poor S. John Says, If any have this world's goods, and sees his brother have need,
cc pp-f d j n1 np1 vvz, cs d vhb d ng1 n2-j, cc vvz po31 n1 vhb n1,
(36) verse (DIV2)
490
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4496
if he shut vp his compassion from him, how dwelleth the loue of God in him? Secondly, they must be such as cannot helpe themselues, Leuit. 25. 35. If thy brother be impouerished,
if he shut up his compassion from him, how dwells the love of God in him? Secondly, they must be such as cannot help themselves, Levites 25. 35. If thy brother be impoverished,
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(36) verse (DIV2)
490
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4497
and haue a trembling hand, thou shalt releeue him: the man of a trembling hand, is one that is not able to maintaine himselfe;and have a trembling hand, thou shalt relieve him: the man of a trembling hand, is one that is not able to maintain himself;
cc vhb dt j-vvg n1, pns21 vm2 vvi pno31: dt n1 pp-f dt j-vvg n1, vbz pi cst vbz xx j pc-acp vvi px31;
(36) verse (DIV2)
490
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4498
of this sort are Orphans, widowes, the aged, sicke, blind, lame, maymed in seruice, and such like, all these must be releeued.
of this sort Are Orphans, Widows, the aged, sick, blind, lame, maimed in service, and such like, all these must be relieved.
pp-f d n1 vbr n2, n2, dt j-vvn, j, j, j, vvn p-acp n1, cc d av-j, d d vmb vbi vvn.
(36) verse (DIV2)
490
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4499
But the case stands otherwise with that kind of poore, which we call lustie beggers, who are able to prouide for themselues, if they would take paines:
But the case Stands otherwise with that kind of poor, which we call lusty beggars, who Are able to provide for themselves, if they would take pains:
p-acp dt n1 vvz av p-acp d n1 pp-f j, r-crq pns12 vvb j n2, r-crq vbr j pc-acp vvi p-acp px32, cs pns32 vmd vvi n2:
(36) verse (DIV2)
490
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4500
S. Pauls rule belongs to them, If they will not worke, they must not eate: that is, they must not be maintained on the Almes of the Church. S. Paul's Rule belongs to them, If they will not work, they must not eat: that is, they must not be maintained on the Alms of the Church.
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(36) verse (DIV2)
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Quest. 1. What must such lustie poore doe? Answ. They must be imploied in some lawfull calling, wherein they may labour to get their own bread,Quest. 1. What must such lusty poor doe? Answer They must be employed in Some lawful calling, wherein they may labour to get their own bred,
n1. crd q-crq vmb d j j n1? np1 pns32 vmb vbi vvn p-acp d j n-vvg, c-crq pns32 vmb vvi pc-acp vvi po32 d n1,
(36) verse (DIV2)
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4502
and not eate the common foode of those that are poore indeede.
and not eat the Common food of those that Are poor indeed.
cc xx vvi dt j n1 pp-f d cst vbr j av.
(36) verse (DIV2)
490
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4503
For the Church and Commonwealth are as a mans bodie, wherein euery member hath his seuerall office,
For the Church and Commonwealth Are as a men body, wherein every member hath his several office,
p-acp dt n1 cc n1 vbr p-acp dt ng1 n1, c-crq d n1 vhz po31 j n1,
(36) verse (DIV2)
490
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4504
for the good of the whole bodie:
for the good of the Whole body:
p-acp dt j pp-f dt j-jn n1:
(36) verse (DIV2)
490
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4505
and indeede euery man should haue not onely a generall calling of a Christian, but a particular calling also, wherein he must imploy himselfe for the common good:
and indeed every man should have not only a general calling of a Christian, but a particular calling also, wherein he must employ himself for the Common good:
cc av d n1 vmd vhi xx av-j dt j n-vvg pp-f dt njp, cc-acp dt j n-vvg av, c-crq pns31 vmb vvi px31 p-acp dt j j:
(36) verse (DIV2)
490
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4506
it is against the word of God, and the light of nature, that any should liue hauing nothing to doe.
it is against the word of God, and the Light of nature, that any should live having nothing to do.
pn31 vbz p-acp dt n1 pp-f np1, cc dt n1 pp-f n1, cst d vmd vvi vhg pix pc-acp vdi.
(36) verse (DIV2)
490
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4507
Adam in his innocencie was inioyned to worke in the garden;Adam in his innocence was enjoined to work in the garden;
np1 p-acp po31 n1 vbds vvn pc-acp vvi p-acp dt n1;
(36) verse (DIV2)
490
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4508
and our Sauiour Christ before his baptisme, liued vnder his Father in a particular calling, till he was thirtie yeares olde; whose examples we must follow.
and our Saviour christ before his Baptism, lived under his Father in a particular calling, till he was thirtie Years old; whose Examples we must follow.
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(36) verse (DIV2)
490
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4509
Quest. 2. What is our dutie towards these lustie beggers? Ans. From Pauls rule we may gather, that we must not ordinarily and of custome releeue them: Quest. 2. What is our duty towards these lusty beggars? Ans. From Paul's Rule we may gather, that we must not ordinarily and of custom relieve them:
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(36) verse (DIV2)
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4510
indeede vpon present necessitie they are to be releeued, but yet with this aduertisment, that they looke not for it againe,
indeed upon present necessity they Are to be relieved, but yet with this advertisement, that they look not for it again,
av p-acp j n1 pns32 vbr pc-acp vbi vvn, cc-acp av p-acp d n1, cst pns32 vvb xx p-acp pn31 av,
(36) verse (DIV2)
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4511
but that they prouide for themselues by labouring in some lawfull calling:
but that they provide for themselves by labouring in Some lawful calling:
cc-acp cst pns32 vvb p-acp px32 p-acp vvg p-acp d j n-vvg:
(36) verse (DIV2)
490
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4512
for this common releeuing at mens doores, makes so many idle vagabonds and rogues as there are.
for this Common relieving At men's doors, makes so many idle vagabonds and rogues as there Are.
c-acp d j vvg p-acp ng2 n2, vvz av d j n2 cc n2 p-acp a-acp vbr.
(36) verse (DIV2)
490
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4513
IV. Point. In what order must we giue our Almes for distinction of persons? Ans. Touching order in releeuing, the holy Ghost hath laid downe three Rules: IV. Point. In what order must we give our Alms for distinction of Persons? Ans. Touching order in relieving, the holy Ghost hath laid down three Rules:
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(36) verse (DIV2)
491
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4514
First, by S. Paul, He that prouideth not for his owne, a•d namely for them of his houshold, is worse then an insidell:
First, by S. Paul, He that Provideth not for his own, a•d namely for them of his household, is Worse then an Inside:
ord, p-acp n1 np1, pns31 cst vvz xx p-acp po31 d, vvd av p-acp pno32 pp-f po31 n1, vbz jc cs dt n1:
(36) verse (DIV2)
491
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4515
whence this order may be obserued, that I.
whence this order may be observed, that I.
c-crq d n1 vmb vbi vvn, cst pns11.
(36) verse (DIV2)
491
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4516
a man must giue to them that be of his owne houshold and family: II. to his owne blood, kinred, and alliance: III. vnto strangers. The second Rule is this:
a man must give to them that be of his own household and family: II to his own blood, kindred, and alliance: III. unto Strangers. The second Rule is this:
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(36) verse (DIV2)
491
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4517
Gal. 6. 20. ' Doe good vnto all, but specially to the houshold of faith: first, beleeuers must be releeued, and then all others, good or badde.
Gal. 6. 20. ' Do good unto all, but specially to the household of faith: First, believers must be relieved, and then all Others, good or bad.
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(36) verse (DIV2)
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4518
The third Rule is giuen by Moses, Deut. 15. 10. We must first releeue our owne poore, that is, such as liue among vs, and then giue vnto strangers, if our abilitie will affoard, and their necessitie doe require.
The third Rule is given by Moses, Deuteronomy 15. 10. We must First relieve our own poor, that is, such as live among us, and then give unto Strangers, if our ability will afford, and their necessity do require.
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(36) verse (DIV2)
491
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4519
U. Point. How much must we giue? Touching the measure of our Almes, there is no particular commandement in Scripture: U. Point. How much must we give? Touching the measure of our Alms, there is no particular Commandment in Scripture:
np1 n1. c-crq av-d vmb pns12 vvi? vvg dt n1 pp-f po12 n2, pc-acp vbz dx j n1 p-acp n1:
(36) verse (DIV2)
492
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4520
but yet these generall Rules may thence be gathered. First, that a man is not bound to giue all that he hath:
but yet these general Rules may thence be gathered. First, that a man is not bound to give all that he hath:
cc-acp av d j n2 vmb av vbi vvn. ord, cst dt n1 vbz xx vvn pc-acp vvi d cst pns31 vhz:
(36) verse (DIV2)
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4521
Prov. 5. 15, 16. Drinke the waters of thine owne •isterne, and flowing streames out of the middest of thine owne well:
Curae 5. 15, 16. Drink the waters of thine own •isterne, and flowing streams out of the midst of thine own well:
np1 crd crd, crd vvi dt n2 pp-f po21 d j, cc j-vvg n2 av pp-f dt n1 pp-f po21 d av:
(36) verse (DIV2)
492
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4522
let thy fountaines disperse themselues abroad: let thy fountains disperse themselves abroad:
vvb po21 n2 vvb px32 av:
(36) verse (DIV2)
492
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4523
where vnder an allegorie borrowed from waters, the holy Ghost directeth a man, for the disposing of his riches;
where under an allegory borrowed from waters, the holy Ghost directeth a man, for the disposing of his riches;
c-crq p-acp dt n1 vvd p-acp n2, dt j n1 vvz dt n1, p-acp dt n-vvg pp-f po31 n2;
(36) verse (DIV2)
492
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4524
as namely, comfortably to enioy his owne goods, and yet to bestow some part thereof on them that want:
as namely, comfortably to enjoy his own goods, and yet to bestow Some part thereof on them that want:
c-acp av, av-j pc-acp vvi po31 d n2-j, cc av pc-acp vvi d n1 av p-acp pno32 cst vvb:
(36) verse (DIV2)
492
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4525
and, Luk. 3. 11. Let him that hath two coates giue (not both) but one to him that wanteth:
and, Luk. 3. 11. Let him that hath two coats give (not both) but one to him that Wants:
cc, np1 crd crd vvb pno31 cst vhz crd n2 vvb (xx d) p-acp crd p-acp pno31 cst vvz:
(36) verse (DIV2)
492
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4526
where we see them iustly rebuked, that in prodigalitie doe riotously lauish and spend all that they haue:
where we see them justly rebuked, that in prodigality do riotously lavish and spend all that they have:
c-crq pns12 vvb pno32 av-j vvn, cst p-acp n1 vdb av-j j cc vvi d cst pns32 vhb:
(36) verse (DIV2)
492
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4527
for if a man may not giue all, much lesse may he spend all wilfully.
for if a man may not give all, much less may he spend all wilfully.
c-acp cs dt n1 vmb xx vvi d, av-d av-dc vmb pns31 vvi d av-j.
(36) verse (DIV2)
492
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4528
II. Rule. 2. Cor. 8. 13. A man must not so giue to others, that he himselfe be grieued, II Rule. 2. Cor. 8. 13. A man must not so give to Others, that he himself be grieved,
crd n1. crd np1 crd crd dt n1 vmb xx av vvi p-acp n2-jn, cst pns31 px31 vbi vvn,
(36) verse (DIV2)
492
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4529
and they be eased altogether. III. Rule. and they be eased altogether. III. Rule.
cc pns32 vbb vvn av. np1. n1.
(36) verse (DIV2)
492
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4530
Almes must be according to the giuers abilitie, and withall answerable to the necessitie of the poore,
Alms must be according to the givers ability, and withal answerable to the necessity of the poor,
n2 vmb vbi vvg p-acp dt ng1 n1, cc av j p-acp dt n1 pp-f dt j,
(36) verse (DIV2)
492
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4531
whether in food, rayment, or harbour:
whither in food, raiment, or harbour:
cs p-acp n1, n1, cc n1:
(36) verse (DIV2)
492
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4532
so Paul saith, speaking of common releefe, The ministration of this seruice, supplieth the necessitie of the Saints:
so Paul Says, speaking of Common relief, The ministration of this service, supplieth the necessity of the Saints:
av np1 vvz, vvg pp-f j n1, dt n1 pp-f d n1, vvz dt n1 pp-f dt n2:
(36) verse (DIV2)
492
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4533
and S. Iames requires, that in releefe such things be giuen as be needefull to the bodie:
and S. James requires, that in relief such things be given as be needful to the body:
cc np1 np1 vvz, cst p-acp n1 d n2 vbb vvn p-acp vbi j p-acp dt n1:
(36) verse (DIV2)
492
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4534
and, Deut. 15. 8. If thy brother be poore, thou shalt open thy hand vnto him,
and, Deuteronomy 15. 8. If thy brother be poor, thou shalt open thy hand unto him,
cc, np1 crd crd cs po21 n1 vbi j, pns21 vm2 vvi po21 n1 p-acp pno31,
(36) verse (DIV2)
492
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4535
and lend him sufficient for his neede which he hath. and lend him sufficient for his need which he hath.
cc vvb pno31 j p-acp po31 n1 r-crq pns31 vhz.
(36) verse (DIV2)
492
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4536
VI. Point. In what place must Almes be giuen? Touching the place we must know this; VI. Point. In what place must Alms be given? Touching the place we must know this;
crd. n1. p-acp r-crq n1 vmb n2 vbb vvn? vvg dt n1 pns12 vmb vvi d;
(36) verse (DIV2)
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that it is a disorder not beseeming Gods Church, to giue releefe to wandring beggers at our doores:
that it is a disorder not beseeming God's Church, to give relief to wandering beggars At our doors:
cst pn31 vbz dt n1 xx vvg npg1 n1, pc-acp vvi n1 p-acp j-vvg n2 p-acp po12 n2:
(36) verse (DIV2)
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this may appeare by these reasons: I. It is Gods commandement, that among his people there should be no such beggers:
this may appear by these Reasons: I. It is God's Commandment, that among his people there should be no such beggars:
d vmb vvi p-acp d n2: pns11. pn31 vbz ng1 n1, cst p-acp po31 n1 a-acp vmd vbi dx d n2:
(36) verse (DIV2)
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if any man aske, how the poore were then releeued? I answer, God tooke sufficient order for their prouision:
if any man ask, how the poor were then relieved? I answer, God took sufficient order for their provision:
cs d n1 vvi, c-crq dt j vbdr av vvn? pns11 vvb, np1 vvd j n1 p-acp po32 n1:
(36) verse (DIV2)
493
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for first, the husbandman must not gather his grapes cleane, nor yet his corne field, but leaue the after-gathering and gleaning for the poore.
for First, the husbandman must not gather his grapes clean, nor yet his corn field, but leave the after-gathering and gleaning for the poor.
c-acp ord, dt n1 vmb xx vvi po31 n2 av-j, ccx av po31 n1 n1, cc-acp vvb dt j cc vvg p-acp dt j.
(36) verse (DIV2)
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Secondly, besides the yearely Tenthes for the Priests and Le•ites, euery three yeares tenthes were to be gathered and kept for the poore, and for strangers.
Secondly, beside the yearly Tenthes for the Priests and Le•ites, every three Years tenthes were to be gathered and kept for the poor, and for Strangers.
ord, p-acp dt j ord p-acp dt n2 cc n2, d crd n2 ord vbdr pc-acp vbi vvn cc vvn p-acp dt j, cc p-acp n2.
(36) verse (DIV2)
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Thirdly, euery seauenth yeare the land was to rest, and all that it brought forth that yeare, with the fruit of vineyards and oliues was for the poore.
Thirdly, every Seventh year the land was to rest, and all that it brought forth that year, with the fruit of vineyards and Olive was for the poor.
ord, d ord n1 dt n1 vbds pc-acp vvi, cc d cst pn31 vvd av d n1, p-acp dt n1 pp-f n2 cc n2 vbds p-acp dt j.
(36) verse (DIV2)
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Exod. 23. 11. Againe, in the new Testament the Apostles ordained, that in euery Church there should be Deacons; that is, men of wisdome and discretion, who were to gather for the poore,
Exod 23. 11. Again, in the new Testament the Apostles ordained, that in every Church there should be Deacons; that is, men of Wisdom and discretion, who were to gather for the poor,
np1 crd crd av, p-acp dt j n1 dt n2 vvn, cst p-acp d n1 a-acp vmd vbi n2; cst vbz, n2 pp-f n1 cc n1, r-crq vbdr pc-acp vvi p-acp dt j,
(36) verse (DIV2)
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and likewise to dispose of that which was giuen, according as euery man had neede:
and likewise to dispose of that which was given, according as every man had need:
cc av pc-acp vvi pp-f d r-crq vbds vvn, vvg p-acp d n1 vhd n1:
(36) verse (DIV2)
493
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in which very order of prouision for the poore, the Lord forbids all wādring begging. II. These wandring beggers, are the shame and reproch of the people where they are suffered:
in which very order of provision for the poor, the Lord forbids all wandering begging. II These wandering beggars, Are the shame and reproach of the people where they Are suffered:
p-acp r-crq j n1 pp-f n1 p-acp dt j, dt n1 vvz d j-vvg n-vvg. crd d j-vvg n2, vbr dt n1 cc n1 pp-f dt n1 c-crq pns32 vbr vvn:
(36) verse (DIV2)
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for it argueth want of care of good order in gouerners, and want of mercie in the rich, that they gather all to themselues, without regard how the poore should liue. III. In releeuing these wandring beggers, there is this double want in the giuer;
for it argue want of care of good order in Governors, and want of mercy in the rich, that they gather all to themselves, without regard how the poor should live. III. In relieving these wandering beggars, there is this double want in the giver;
c-acp pn31 vvz n1 pp-f n1 pp-f j n1 p-acp n2, cc n1 pp-f n1 p-acp dt j, cst pns32 vvb d p-acp px32, p-acp n1 c-crq dt j vmd vvi. np1. p-acp vvg d j-vvg n2, pc-acp vbz d j-jn n1 p-acp dt n1;
(36) verse (DIV2)
493
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he cannot tell what to giue, nor how much; because he knowes not the state of the partie that beggeth.
he cannot tell what to give, nor how much; Because he knows not the state of the party that beggeth.
pns31 vmbx vvi r-crq pc-acp vvi, ccx c-crq d; c-acp pns31 vvz xx dt n1 pp-f dt n1 cst vvz.
(36) verse (DIV2)
493
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Now in almes deedes there ought to be a double discretion:
Now in alms Deeds there ought to be a double discretion:
av p-acp n2 n2 a-acp pi pc-acp vbi dt j-jn n1:
(36) verse (DIV2)
493
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the giuer ought to know both his owne abilitie, and also the necessitie of the receiuers. IV. Common releeuing at mens doores makes many beggers, and maintaines a wicked generation:
the giver ought to know both his own ability, and also the necessity of the Receivers. IV. Common relieving At men's doors makes many beggars, and maintains a wicked generation:
dt n1 vmd pc-acp vvi d po31 d n1, cc av dt n1 pp-f dt n2. np1 j vvg p-acp ng2 n2 vvz d n2, cc vvz dt j n1:
(36) verse (DIV2)
493
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for these wandring beggers are for the most part flat Atheists, regarding nothing but their bellie, separating themselues from all congregations:
for these wandering beggars Are for the most part flat Atheists, regarding nothing but their belly, separating themselves from all congregations:
c-acp d j-vvg n2 vbr p-acp dt av-ds n1 j n2, vvg pix p-acp po32 n1, n-vvg px32 p-acp d n2:
(36) verse (DIV2)
493
Page 193
4551
and from begging many fall to stealing;
and from begging many fallen to stealing;
cc p-acp vvg d n1 p-acp vvg;
(36) verse (DIV2)
493
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or els they take such pleasure therein, that they will neuer leaue it, no not for a yearely rent.
or Else they take such pleasure therein, that they will never leave it, no not for a yearly rend.
cc av pns32 vvb d n1 av, cst pns32 vmb av-x vvi pn31, uh-dx xx p-acp dt j n1.
(36) verse (DIV2)
493
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This is knowne to be true by experience.
This is known to be true by experience.
d vbz vvn pc-acp vbi j p-acp n1.
(36) verse (DIV2)
493
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4554
All which things duly considered, must moue the Magistrates and euery other in their place, to see that better order be obserued for the poore then doore-releeuing to all that come.
All which things duly considered, must move the Magistrates and every other in their place, to see that better order be observed for the poor then door-relieving to all that come.
av-d r-crq n2 av-jn vvn, vmb vvi dt n2 cc d n-jn p-acp po32 n1, pc-acp vvi d jc n1 vbi vvn p-acp dt j av j p-acp d cst vvb.
(36) verse (DIV2)
493
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And sith good lawes are made in this behalfe, men ought in conscience to see the same obserued and kept;
And sith good laws Are made in this behalf, men ought in conscience to see the same observed and kept;
cc a-acp j n2 vbr vvn p-acp d n1, n2 vmd p-acp n1 pc-acp vvi dt d vvn cc vvn;
(36) verse (DIV2)
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neither can any man without sinne trāsgresse the same.
neither can any man without sin transgress the same.
dx vmb d n1 p-acp n1 vvi dt d.
(36) verse (DIV2)
493
Page 193
4557
Indeede if good order were not prouided for the poore, it were better to releeue them in their wandring course,
Indeed if good order were not provided for the poor, it were better to relieve them in their wandering course,
av cs j n1 vbdr xx vvn p-acp dt j, pn31 vbdr jc pc-acp vvi pno32 p-acp po32 j-vvg n1,
(36) verse (DIV2)
493
Page 193
4558
then to suffer them to starue:
then to suffer them to starve:
cs pc-acp vvi pno32 pc-acp vvi:
(36) verse (DIV2)
493
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4559
for so dealt Christ & his disciples with the poore, when good order failed among the Iewes, they releeued them in the high waies & streetes.
for so dealt christ & his Disciples with the poor, when good order failed among the Iewes, they relieved them in the high ways & streets.
c-acp av vvd np1 cc po31 n2 p-acp dt j, c-crq j n1 vvn p-acp dt np2, pns32 vvd pno32 p-acp dt j n2 cc n2.
(36) verse (DIV2)
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VII. Point. At what time must Almes be giuen? Ans. Hereof the Scripture speaketh little, VII. Point. At what time must Alms be given? Ans. Hereof the Scripture speaks little,
np1. n1. p-acp r-crq n1 vmb n2 vbb vvn? np1 av dt n1 vvz j,
(36) verse (DIV2)
494
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yet this may be gathered thence: First, that releefe must be giuen when present occasion requireth:
yet this may be gathered thence: First, that relief must be given when present occasion requires:
av d vmb vbi vvn av: ord, cst n1 vmb vbi vvn c-crq j n1 vvz:
(36) verse (DIV2)
494
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therfore Salomon saith, Say not to thy neigbour, Goe and come again to morow, if thou now haue it.
Therefore Solomon Says, Say not to thy neighbour, Go and come again to morrow, if thou now have it.
av np1 vvz, vvb xx p-acp po21 n1, vvb cc vvi av p-acp n1, cs pns21 av vhi pn31.
(36) verse (DIV2)
494
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4563
Secondly, that the Sabbath day is a fit time for the giuing of releefe for the poore:
Secondly, that the Sabbath day is a fit time for the giving of relief for the poor:
ord, cst dt n1 n1 vbz dt j n1 p-acp dt vvg pp-f n1 p-acp dt j:
(36) verse (DIV2)
494
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4564
for the Apostle commanded the Corinthians, that each one should lay aside vpon that day, according as God had prospered him the weeke before, that which he would giue for the poore:
for the Apostle commanded the Corinthians, that each one should lay aside upon that day, according as God had prospered him the Week before, that which he would give for the poor:
c-acp dt np1 vvd dt njp2, cst d crd vmd vvi av p-acp d n1, vvg p-acp np1 vhd vvn pno31 dt n1 a-acp, cst r-crq pns31 vmd vvi p-acp dt j:
(36) verse (DIV2)
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and throw downe, to build, and to plant: and throw down, to built, and to plant:
cc vvb a-acp, pc-acp vvi, cc pc-acp vvi:
(45) verse (DIV2)
573
Page 222
4565
where by the way, it may be obserued, that daily giuing at mens doores was not allowed by the Apostles.
where by the Way, it may be observed, that daily giving At men's doors was not allowed by the Apostles.
c-crq p-acp dt n1, pn31 vmb vbi vvn, cst av-j vvg p-acp ng2 n2 vbds xx vvn p-acp dt n2.
(36) verse (DIV2)
494
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4566
Also touching Trades-men this may be added:
Also touching Tradesmen this may be added:
av vvg n2 d vmb vbi vvn:
(36) verse (DIV2)
494
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4567
from this, that the Apostle makes contribution for the poore a Sabbath daies worke; that wheras they vse to imploy part of the Lords day, both morning & euening in seruing their customers for their own priuate benefite, this can not be •arranted: onely this they may doe;
from this, that the Apostle makes contribution for the poor a Sabbath days work; that whereas they use to employ part of the lords day, both morning & evening in serving their customers for their own private benefit, this can not be •arranted: only this they may do;
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(36) verse (DIV2)
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vpon the Sabbath they should sell vnto none, but to such as buie of necessitie,
upon the Sabbath they should fell unto none, but to such as buy of necessity,
p-acp dt n1 pns32 vmd vvi p-acp pix, cc-acp p-acp d c-acp vvi pp-f n1,
(36) verse (DIV2)
494
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4569
and then they may not make a priuate gaine of their sale, but must turne that worke to a worke of mercie for the poore, either selling without gaine if it be a poore bodie that buies;
and then they may not make a private gain of their sale, but must turn that work to a work of mercy for the poor, either selling without gain if it be a poor body that buys;
cc av pns32 vmb xx vvi dt j n1 pp-f po32 n1, cc-acp vmb vvi d n1 p-acp dt n1 pp-f n1 p-acp dt j, av-d vvg p-acp n1 cs pn31 vbb dt j n1 cst vvz;
(36) verse (DIV2)
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or giuing the gaine of that which they sell to the rich, for the releefe of the poore.
or giving the gain of that which they fell to the rich, for the relief of the poor.
cc vvg dt n1 pp-f d r-crq pns32 vvb p-acp dt j, p-acp dt n1 pp-f dt j.
(36) verse (DIV2)
494
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4571
This indeed will hardly be obtained at trades-mens hands, but yet they must know that the whole Sabbath day is the Lords, wherin he wil be worshipped with delight,
This indeed will hardly be obtained At tradesmen's hands, but yet they must know that the Whole Sabbath day is the lords, wherein he will be worshipped with delight,
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(36) verse (DIV2)
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4572
neither ought men to doe therein their owne workes, nor seeke their owne wills, nor speake their owne words. Isa. 58. 13. VIII. Point. In what manner must Almes be giuen? Ans. Hereof more is to be spoken in the chapter following:
neither ought men to do therein their own works, nor seek their own wills, nor speak their own words. Isaiah 58. 13. VIII. Point. In what manner must Alms be given? Ans. Hereof more is to be spoken in the chapter following:
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(36) verse (DIV2)
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yet from this text these things may be obserued: First, that Almes-giuing must be free;
yet from this text these things may be observed: First, that Almsgiving must be free;
av p-acp d n1 d n2 vmb vbi vvn: ord, cst j vmb vbi j;
(36) verse (DIV2)
495
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4574
the giuer must neither looke for recompence at the hands of man, nor thinke to merit any thing thereby at the hands of God.
the giver must neither look for recompense At the hands of man, nor think to merit any thing thereby At the hands of God.
dt n1 vmb dx n1 p-acp n1 p-acp dt n2 pp-f n1, ccx vvb pc-acp vvi d n1 av p-acp dt n2 pp-f np1.
(36) verse (DIV2)
495
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4575
That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy:
That Popish conceit deprives a man of the true Comfort of the Spirit in this work of mercy:
cst j n1 vvz dt n1 pp-f dt j n1 pp-f dt n1 p-acp d n1 pp-f n1:
(36) verse (DIV2)
495
Page 194
4576
none but Christ by his obedience could euer merit at Gods hands. Secondly, our hearts in giuing must be touched with charitie, and the bowels of compassion; we must giue with cheerefulnes:
none but christ by his Obedience could ever merit At God's hands. Secondly, our hearts in giving must be touched with charity, and the bowels of compassion; we must give with cheerfulness:
pix cc-acp np1 p-acp po31 n1 vmd av vvi p-acp npg1 n2. ord, po12 n2 p-acp vvg vmb vbi vvn p-acp n1, cc dt n2 pp-f n1; pns12 vmb vvi p-acp n1:
(36) verse (DIV2)
495
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4577
for without loue all that we giue is nothing, 1. Cor. 13. 3. and the Lord loueth a cheerfull giuer, 2. Cor. 9. 7. now if we consider the poore as our owne flesh,
for without love all that we give is nothing, 1. Cor. 13. 3. and the Lord loves a cheerful giver, 2. Cor. 9. 7. now if we Consider the poor as our own Flesh,
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(36) verse (DIV2)
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4578
and see Gods image in them, this will mooue vs to pitie.
and see God's image in them, this will move us to pity.
cc vvi npg1 n1 p-acp pno32, d vmb vvi pno12 pc-acp vvi.
(36) verse (DIV2)
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4579
Thirdly, in the person of the poore we must consider Christ Iesus, and giue vnto them as we would giue vnto Christ.
Thirdly, in the person of the poor we must Consider christ Iesus, and give unto them as we would give unto christ.
ord, p-acp dt n1 pp-f dt j pns12 vmb vvi np1 np1, cc vvi p-acp pno32 c-acp pns12 vmd vvi p-acp np1.
(36) verse (DIV2)
495
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4580
This will mooue vs to giue, and that chearefully:
This will move us to give, and that cheerfully:
d vmb vvi pno12 pc-acp vvi, cc cst av-j:
(36) verse (DIV2)
495
Page 194
4581
for in the day of iudgement Christ will make it known that he comes for releefe to the rich in the person of the poore:
for in the day of judgement christ will make it known that he comes for relief to the rich in the person of the poor:
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(36) verse (DIV2)
495
Page 194
4582
to the mercilesse he will say, In as much as ye did it not to them, ye did it not to me:
to the merciless he will say, In as much as you did it not to them, you did it not to me:
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(36) verse (DIV2)
495
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4683
this is not forbidden in the word of God, but is left to a mans owne libertie and discretion,
this is not forbidden in the word of God, but is left to a men own liberty and discretion,
d vbz xx vvn p-acp dt n1 pp-f np1, cc-acp vbz vvn p-acp dt ng1 d n1 cc n1,
(36) verse (DIV2)
506
Page 198
4583
but to the mercifull thus, In as much as ye did it vnto one of the least of these my brethren, ye haue done it vnto me.
but to the merciful thus, In as much as you did it unto one of the least of these my brothers, you have done it unto me.
cc-acp p-acp dt j av, p-acp c-acp d c-acp pn22 vdd pn31 p-acp crd pp-f dt ds pp-f d po11 n2, pn22 vhb vdn pn31 p-acp pno11.
(36) verse (DIV2)
495
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4584
Fourthly, our almes must be giuen as a pledge of our thankefulnesse vnto God for the blessings we enioy:
Fourthly, our alms must be given as a pledge of our thankfulness unto God for the blessings we enjoy:
ord, po12 n2 vmb vbi vvn p-acp dt n1 pp-f po12 n1 p-acp np1 p-acp dt n2 pns12 vvb:
(36) verse (DIV2)
495
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4585
for all we haue commeth from God; and of his hand it is, whatsoeuer we giue:
for all we have comes from God; and of his hand it is, whatsoever we give:
c-acp d pns12 vhb vvz p-acp np1; cc pp-f po31 n1 pn31 vbz, r-crq pns12 vvb:
(36) verse (DIV2)
495
Page 194
4586
now he professeth, that when men doe good, and distribute to the poore, he is well pleased with such sacrifices.
now he Professes, that when men do good, and distribute to the poor, he is well pleased with such Sacrifices.
av pns31 vvz, cst c-crq n2 vdb j, cc vvi p-acp dt j, pns31 vbz av vvn p-acp d n2.
(36) verse (DIV2)
495
Page 194
4587
Hauing seene what this dutie of Almes-giuing is, and how it must be performed; we must now stirre vp our selues to put the same in practise:
Having seen what this duty of Almsgiving is, and how it must be performed; we must now stir up our selves to put the same in practice:
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(36) verse (DIV2)
496
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4588
and to mooue vs hereunto consider the reasons following. I. We all desire to be counted religious;
and to move us hereunto Consider the Reasons following. I. We all desire to be counted religious;
cc pc-acp vvi pno12 av vvi dt n2 vvg. pns11. pns12 d n1 pc-acp vbi vvn j;
(36) verse (DIV2)
496
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4589
now if we would be such indeede, we must visit the fatherlesse and widowes, we must doe good, and giue almes to the poore:
now if we would be such indeed, we must visit the fatherless and Widows, we must do good, and give alms to the poor:
av cs pns12 vmd vbi d av, pns12 vmb vvi dt j cc n2, pns12 vmb vdb j, cc vvi n2 p-acp dt j:
(36) verse (DIV2)
496
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4590
for this is pure religion and vndefiled before God, as Iames saith.
for this is pure Religion and undefiled before God, as James Says.
p-acp d vbz j n1 cc j p-acp np1, p-acp np1 vvz.
(36) verse (DIV2)
496
Page 194
4591
To come to the Church and heare the word, and to receiue the Sacraments are good things,
To come to the Church and hear the word, and to receive the Sacraments Are good things,
p-acp vvi p-acp dt n1 cc vvi dt n1, cc pc-acp vvi dt n2 vbr j n2,
(36) verse (DIV2)
496
Page 194
4592
but without mercie to the poore they are not regarded, but hated of God, Isa. 1. 13, 14, 15. II. If a man should offer vnto vs a peece of ground to manure and till for our owne reaping, we would take it kindely and bestowe both paines and seede vpon it;
but without mercy to the poor they Are not regarded, but hated of God, Isaiah 1. 13, 14, 15. II If a man should offer unto us a piece of ground to manure and till for our own reaping, we would take it kindly and bestow both pains and seed upon it;
cc-acp p-acp n1 p-acp dt j pns32 vbr xx vvn, cc-acp vvd pp-f np1, np1 crd crd, crd, crd crd cs dt n1 vmd vvi p-acp pno12 dt n1 pp-f n1 pc-acp vvi cc c-acp p-acp po12 d vvg, pns12 vmd vvi pn31 av-j cc vvi d n2 cc n1 p-acp pn31;
(36) verse (DIV2)
496
Page 195
4593
behold the poore are sent of God to the rich, as a peece of ground to be tilled,
behold the poor Are sent of God to the rich, as a piece of ground to be tilled,
vvb dt j vbr vvn pp-f np1 p-acp dt j, c-acp dt n1 pp-f n1 pc-acp vbi vvn,
(36) verse (DIV2)
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and when they giue to the poore, they sowe vpon the ground:
and when they give to the poor, they sow upon the ground:
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(36) verse (DIV2)
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4595
now as Paul saith in this case, looke as a man soweth so shall he reape:
now as Paul Says in this case, look as a man Soweth so shall he reap:
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(36) verse (DIV2)
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4596
we therefore must sow liberally, that we may also reape liberally. III. Prov. 19. 17. He that hath mercie vpon the poore, lendeth vnto the Lord: we would easily be mooued to lend,
we Therefore must sow liberally, that we may also reap liberally. III. Curae 19. 17. He that hath mercy upon the poor, dares unto the Lord: we would Easily be moved to lend,
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(36) verse (DIV2)
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4597
if we had an honest man to be suretie vnto vs, for returning of our owne with aduantage:
if we had an honest man to be surety unto us, for returning of our own with advantage:
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(36) verse (DIV2)
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4598
well, the Lord offers himselfe to the rich to be suretie for the poore; who then will feare to lend hauing so good a debter? IIII. If these promises will not mooue vs, let vs consider the fearefull curses threatned against the mercilesse and hard hearted:
well, the Lord offers himself to the rich to be surety for the poor; who then will Fear to lend having so good a debtor? IIII. If these promises will not move us, let us Consider the fearful curses threatened against the merciless and hard hearted:
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(36) verse (DIV2)
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4599
for as he that giueth to the poore shall not lacke, so he that hideth his eyes from them shall haue many curses, Prov. 28. 27. and he that stoppeth his eares at the crying of the poore, he shall crie and not be heard:
for as he that gives to the poor shall not lack, so he that Hideth his eyes from them shall have many curses, Curae 28. 27. and he that stoppeth his ears At the crying of the poor, he shall cry and not be herd:
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(36) verse (DIV2)
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Prov. 21. 18. and the woefull sentence of condemnation shall be pronounced vpon the wicked for the neglect of this dutie. Matth. 25. 41, 42.
Curae 21. 18. and the woeful sentence of condemnation shall be pronounced upon the wicked for the neglect of this duty. Matthew 25. 41, 42.
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(36) verse (DIV2)
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4601
Further, from the words, Giue to him that asketh ] we may learne, that it is the will of God, that among his people there should be a proprietie of goods, and that all things should not be common in that behalfe:
Further, from the words, Give to him that asks ] we may Learn, that it is the will of God, that among his people there should be a propriety of goods, and that all things should not be Common in that behalf:
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(36) verse (DIV2)
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4602
for the Lord would haue some to haue to giue, and some to want that they might receiue;
for the Lord would have Some to have to give, and Some to want that they might receive;
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(36) verse (DIV2)
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4603
which would not be, if all things should be common both for vse and proprietie, as some haue fondly imagined.
which would not be, if all things should be Common both for use and propriety, as Some have fondly imagined.
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(36) verse (DIV2)
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4604
If any man thinke it was so in the primitiue Church, because it is said, they had all things common, he is to know, that that communitie was in such things onely,
If any man think it was so in the primitive Church, Because it is said, they had all things Common, he is to know, that that community was in such things only,
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(36) verse (DIV2)
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4605
as men had then freely giuen for the common good.
as men had then freely given for the Common good.
c-acp n2 vhd av av-j vvn p-acp dt j j.
(36) verse (DIV2)
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4606
And yet euen then, none was compelled or bound in conscience to giue all his substance in that sort:
And yet even then, none was compelled or bound in conscience to give all his substance in that sort:
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(36) verse (DIV2)
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Page 195
4607
for there Peter tells Ananias that his possession, while it remained vnsold, appertained to him,
for there Peter tells Ananias that his possession, while it remained unsold, appertained to him,
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(36) verse (DIV2)
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Page 195
4608
and after it was sold, the price thereof was in his owne power to dispose of as he would. Obiect. and After it was sold, the price thereof was in his own power to dispose of as he would. Object.
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(36) verse (DIV2)
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4609
2. All things belong to beleeuers, as Paul saith, All things are yours, 1. Cor. 3. 21. and therefore they ought to be common.
2. All things belong to believers, as Paul Says, All things Are yours, 1. Cor. 3. 21. and Therefore they ought to be Common.
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(36) verse (DIV2)
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4610
Ans. The Apostle meaneth, that they had right in Christ to all things, and did enioy them by hope;Ans. The Apostle means, that they had right in christ to all things, and did enjoy them by hope;
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(36) verse (DIV2)
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4611
but yet the fruition of them in actuall proprietie, is not had before the day of iudgement.
but yet the fruition of them in actual propriety, is not had before the day of judgement.
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(36) verse (DIV2)
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4612
Againe, if giuing to the poore be a dutie of euery one, whome God iuables hereunto,
Again, if giving to the poor be a duty of every one, whom God iuables hereunto,
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(36) verse (DIV2)
498
Page 195
4613
then no man may voluntarily disable himselfe from it; whereupon the Popish practise of vndergoing voluntarie pouertie falls to the ground, as vnlawfull:
then no man may voluntarily disable himself from it; whereupon the Popish practice of undergoing voluntary poverty falls to the ground, as unlawful:
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(36) verse (DIV2)
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Page 195
4614
for thereby they disable themselues vnto this dutie.
for thereby they disable themselves unto this duty.
c-acp av pns32 vvb px32 p-acp d n1.
(36) verse (DIV2)
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4615
Indeede the Papists make this a state of perfection, but David iudged begging to be a curse, Psal. 109. 10. els he would not haue spoken of freedome from beggerie as of a blessing, which he doth, Psal. 37. 25. I neuer saw the righteous forsaken, nor his seede begging.
Indeed the Papists make this a state of perfection, but David judged begging to be a curse, Psalm 109. 10. Else he would not have spoken of freedom from beggary as of a blessing, which he does, Psalm 37. 25. I never saw the righteous forsaken, nor his seed begging.
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(36) verse (DIV2)
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4616
Lastly, in this commandement see the error of those men, that giue themselues wholly to gather riches to themselues, beeing like to the moule which is alwaies digging in the earth:
Lastly, in this Commandment see the error of those men, that give themselves wholly to gather riches to themselves, being like to the moule which is always digging in the earth:
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(36) verse (DIV2)
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Page 196
4617
for God requires, that a man should giue as well as get, nay he must get to giue, and not to keepe:
for God requires, that a man should give as well as get, nay he must get to give, and not to keep:
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(36) verse (DIV2)
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4618
for God is more glorified by giuing, then by keeping:
for God is more glorified by giving, then by keeping:
c-acp np1 vbz av-dc vvn p-acp vvg, av p-acp vvg:
(36) verse (DIV2)
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Page 196
4640
but on the contrarie, they ought to giue and lend to the poore, maintaining themselues by the honest labour and industrie of their lawfull callings.
but on the contrary, they ought to give and lend to the poor, maintaining themselves by the honest labour and industry of their lawful callings.
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(36) verse (DIV2)
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Page 197
4684
neither hath it any promise of reward.
neither hath it any promise of reward.
av-dx vhz pn31 d n1 pp-f n1.
(36) verse (DIV2)
506
Page 198
4619
and herein his children resemble their heauenly father, who receiueth nothing of any man, and yet giueth liberally to euery one that asketh, without reproching any, Iam. 1. 5. And from him that would borow of thee, turne not away.
and herein his children resemble their heavenly father, who receiveth nothing of any man, and yet gives liberally to every one that asks, without reproaching any, Iam. 1. 5. And from him that would borrow of thee, turn not away.
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(36) verse (DIV2)
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4620
] These words containe Christs second precept, touching requiting good for euill, taken from lending and borowing.
] These words contain Christ second precept, touching requiting good for evil, taken from lending and borrowing.
] d n2 vvi npg1 ord n1, vvg vvg j p-acp n-jn, vvn p-acp vvg cc vvg.
(36) verse (DIV2)
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4621
To know the meaning of this Rule three point ▪ are to be handled: I. what it is to lend: II. to whome men must lend: III. in what manner.
To know the meaning of this Rule three point ▪ Are to be handled: I what it is to lend: II to whom men must lend: III. in what manner.
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(36) verse (DIV2)
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4622
For the first, what lending is, is well knowne by common experience.
For the First, what lending is, is well known by Common experience.
p-acp dt ord, r-crq vvg vbz, vbz av vvn p-acp j n1.
(36) verse (DIV2)
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4623
It is a ciuill contract or bargaine in which money, corne, or such like goods, passe from man to man both in regard of vse and title:
It is a civil contract or bargain in which money, corn, or such like goods, pass from man to man both in regard of use and title:
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(36) verse (DIV2)
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4624
yet so, as the borower is bound in conscience to returne the thing lent vnto him,
yet so, as the borrower is bound in conscience to return the thing lent unto him,
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(36) verse (DIV2)
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4625
or els that which in value is equall vnto it. II. Point. To whome men must lend.
or Else that which in valve is equal unto it. II Point. To whom men must lend.
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(36) verse (DIV2)
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4626
This circumstance is not here expressed by Matthew, but must be supplied out of Luke, chap. 6. 34, 35. where Christ forbids them to lend,
This circumstance is not Here expressed by Matthew, but must be supplied out of Lycia, chap. 6. 34, 35. where christ forbids them to lend,
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(36) verse (DIV2)
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Page 196
4627
as sinners doe, to receiue the like againe:
as Sinners do, to receive the like again:
c-acp n2 vdb, pc-acp vvi dt j av:
(36) verse (DIV2)
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Page 196
4628
but (saith he) loue your enemies, and doe good, and lend looking for nothing againe: but (Says he) love your enemies, and do good, and lend looking for nothing again:
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(36) verse (DIV2)
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Page 196
4629
where it is plaine, that lending must be to such as are truly poore, and not able to lend againe like for like.
where it is plain, that lending must be to such as Are truly poor, and not able to lend again like for like.
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(36) verse (DIV2)
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4630
For the better vnderstanding whereof we are to know, that in humane Societies there be three sorts of men.
For the better understanding whereof we Are to know, that in humane Societies there be three sorts of men.
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(36) verse (DIV2)
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Page 196
4631
First, such poore as are vnable to prouide for themselues things necessarie, by reason of some impotencie,
First, such poor as Are unable to provide for themselves things necessary, by reason of Some impotency,
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(36) verse (DIV2)
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4632
as sickeenes, age, lamenes, or such like; and these are commonly called beggers.
as sickeenes, age, lameness, or such like; and these Are commonly called beggars.
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(36) verse (DIV2)
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4633
A second sort are those, which beeing poore haue yet a trade, wherein they can prouide for themselues some part of their maintenance,
A second sort Are those, which being poor have yet a trade, wherein they can provide for themselves Some part of their maintenance,
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(36) verse (DIV2)
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4634
& yet by reason of their pouertie. still want some things necessarie, which of thēselues they cannot procure.
& yet by reason of their poverty. still want Some things necessary, which of themselves they cannot procure.
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(36) verse (DIV2)
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4635
The third sort are rich men, such as haue worldly goods in abundance, not onely sufficient for their necessaries, but much ouerplus:
The third sort Are rich men, such as have worldly goods in abundance, not only sufficient for their necessaries, but much overplus:
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(36) verse (DIV2)
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Page 196
4636
now to each of these belongs his peculiar due.
now to each of these belongs his peculiar endue.
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(36) verse (DIV2)
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Page 196
4637
To the first sort of poore that haue the shaking hand (as Moses speaketh) almes are due,
To the First sort of poor that have the shaking hand (as Moses speaks) alms Are due,
p-acp dt ord n1 pp-f j cst vhb dt vvg n1 (c-acp np1 vvz) n2 vbr j-jn,
(36) verse (DIV2)
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4638
and they must be releeued by giuing freely, as we haue shewed in the former precept.
and they must be relieved by giving freely, as we have showed in the former precept.
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(36) verse (DIV2)
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4639
To the second sort of poore, belōgs lending properly, specially then, when their necessitie requires. To the rich, neither gift nor loane is due;
To the second sort of poor, belongs lending properly, specially then, when their necessity requires. To the rich, neither gift nor loan is due;
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(36) verse (DIV2)
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4641
3. Point. In what manner must men lend? Ans. With a willing mind, without any shew of grudging, either in speech,
3. Point. In what manner must men lend? Ans. With a willing mind, without any show of grudging, either in speech,
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(36) verse (DIV2)
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4642
or by turning away the head or bodie; as it is here said, From him that would borrow of thee turne not away:
or by turning away the head or body; as it is Here said, From him that would borrow of thee turn not away:
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(36) verse (DIV2)
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4643
which propertie in the lender, is yet further expressed by Luke, saying, Lend, looking for nothing againe:
which property in the lender, is yet further expressed by Lycia, saying, Lend, looking for nothing again:
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(36) verse (DIV2)
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4644
where Christ doth not simply forbid men to looke for that which they lent;
where christ does not simply forbid men to look for that which they lent;
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(36) verse (DIV2)
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4645
but his meaning is, to shew with what affection & disposition of heart men ought to lend:
but his meaning is, to show with what affection & disposition of heart men ought to lend:
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(36) verse (DIV2)
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Page 197
4646
namely, hauing respect onely to the good of the partie borrowing, and not to the restitution of the thing lent:
namely, having respect only to the good of the party borrowing, and not to the restitution of the thing lent:
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(36) verse (DIV2)
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4647
as when a poore man comes to borrow, wee must not reason thus with our selues;
as when a poor man comes to borrow, we must not reason thus with our selves;
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(36) verse (DIV2)
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4648
This man is poore, and it may be will not paie me againe, therefore I wil not lend;
This man is poor, and it may be will not pay me again, Therefore I will not lend;
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(36) verse (DIV2)
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Page 197
4649
nor thus, This man is painfull though he bee poore, and is like to paie me againe, & therefore I will lend.
nor thus, This man is painful though he be poor, and is like to pay me again, & Therefore I will lend.
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(36) verse (DIV2)
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Page 197
4650
This (saith Christ) is the practise of sinners, who lend, because they looke to receiue the like.
This (Says christ) is the practice of Sinners, who lend, Because they look to receive the like.
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(36) verse (DIV2)
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Page 197
4651
Be thou therefore mooued to lend vpon a good desire to helpe the poore, and let not thy mind be running vpō the losse,
Be thou Therefore moved to lend upon a good desire to help the poor, and let not thy mind be running upon the loss,
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(36) verse (DIV2)
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Page 197
4652
or safe return of the thing lent.
or safe return of the thing lent.
cc j n1 pp-f dt n1 vvd.
(36) verse (DIV2)
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Page 197
4653
Thus is that clause of Christ, looking for nothing againe, to be vnderstood, and not to bee applied to the game of vsurie, wherea• Christ aimeth not in this place.
Thus is that clause of christ, looking for nothing again, to be understood, and not to be applied to the game of Usury, wherea• christ aimeth not in this place.
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(36) verse (DIV2)
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4654
First, here obserue, that to lend vnto the poore, is a commandement of God, binding the conscience of the rich:
First, Here observe, that to lend unto the poor, is a Commandment of God, binding the conscience of the rich:
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(36) verse (DIV2)
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it is not left free to the rich mans choice, whether hee will lend or not,
it is not left free to the rich men choice, whither he will lend or not,
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(36) verse (DIV2)
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4656
but if the poore mans case require, he sinnes against God, if he doe not lend; for he breaks this commandement.
but if the poor men case require, he Sins against God, if he do not lend; for he breaks this Commandment.
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(36) verse (DIV2)
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4657
Dauid therefore makes it the propertie of a good man to be mercifull, and to lend: David Therefore makes it the property of a good man to be merciful, and to lend:
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(36) verse (DIV2)
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4658
Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell, who are so far from lending to the poore, that they hoard vp their store, till a time of dearth, that then they may inrich thēselues by poore mens want;
Psalm 112. 5. where we see that wretched practice of many rich men condemned to the pit of hell, who Are so Far from lending to the poor, that they hoard up their store, till a time of dearth, that then they may enrich themselves by poor men's want;
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(36) verse (DIV2)
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4659
& thus they increase Gods iudgement vpon the poore, and as it were, grinde their faces, and tread vpon them, as the holy Ghost speaketh.
& thus they increase God's judgement upon the poor, and as it were, grind their faces, and tread upon them, as the holy Ghost speaks.
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(36) verse (DIV2)
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4660
But they shall one day find, that they ought to haue lent vnto the poore, in their necessities;
But they shall one day find, that they ought to have lent unto the poor, in their necessities;
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(36) verse (DIV2)
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4661
yea, and when the hand of God in common want lieth more heauie vpon the poore, they ought then to open their hands more liberally towards them.
yea, and when the hand of God in Common want lies more heavy upon the poor, they ought then to open their hands more liberally towards them.
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(36) verse (DIV2)
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4662
It is an vsuall & common practise, that when a man beginnes to decaie in his estate, no man will lend him any thing;
It is an usual & Common practice, that when a man begins to decay in his estate, no man will lend him any thing;
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(36) verse (DIV2)
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4663
•u•• because he beginnes to decay, therfore they withdrew their helpe, least he should not pay them againe.
•u•• Because he begins to decay, Therefore they withdrew their help, lest he should not pay them again.
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(36) verse (DIV2)
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4664
But this ought not to be so:
But this ought not to be so:
p-acp d vmd xx pc-acp vbi av:
(36) verse (DIV2)
503
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4665
its Christs commandement, that the rich by lending should sustaine such a one as by reason of want, is readie to fall into decay.
its Christ Commandment, that the rich by lending should sustain such a one as by reason of want, is ready to fallen into decay.
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(36) verse (DIV2)
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4666
Secondly, this cōmand of Christ binds the Rich not onely to lend, but to lend freely without taking any increase:
Secondly, this command of christ binds the Rich not only to lend, but to lend freely without taking any increase:
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(36) verse (DIV2)
504
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4667
for they must lend, not looking for any againe: yea, Exod. 22. 25. the Lord expressely forbids to take increase of the poore:
for they must lend, not looking for any again: yea, Exod 22. 25. the Lord expressly forbids to take increase of the poor:
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(36) verse (DIV2)
504
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4668
where we see the common practise of Vsurers condemned to the bottome of hell, who lende vnto the poore vpon bonds for increase:
where we see the Common practice of Usurers condemned to the bottom of hell, who lend unto the poor upon bonds for increase:
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(36) verse (DIV2)
504
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4669
these are they, that liue on the blood and life of the poore, whose sinne is euery where condemned,
these Are they, that live on the blood and life of the poor, whose sin is every where condemned,
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(36) verse (DIV2)
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4670
and ought to be hated as bloodshed it selfe.
and ought to be hated as bloodshed it self.
cc pi pc-acp vbi vvn p-acp n1 pn31 n1.
(36) verse (DIV2)
504
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4671
But the rich will say, they are intreated so to doe, and are greatly thanked for so lending.
But the rich will say, they Are entreated so to do, and Are greatly thanked for so lending.
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(36) verse (DIV2)
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4672
Ans. This excuse will not serue the turne:Ans. This excuse will not serve the turn:
np1 d n1 vmb xx vvi dt n1:
(36) verse (DIV2)
504
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4673
for Sauls armour bearer was a murtherer for killing his master, though Saul earnestly besought him so to doe. 2. Sam ▪ 1. 9. 16.
for Saul's armour bearer was a murderer for killing his master, though Saul earnestly besought him so to do. 2. Sam ▪ 1. 9. 16.
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(36) verse (DIV2)
504
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4674
Thirdly, here further learne, that a man must lend, and yet not alwaies take againe the principall:
Thirdly, Here further Learn, that a man must lend, and yet not always take again the principal:
ord, av av-jc vvi, cst dt n1 vmb vvi, cc av xx av vvi av dt n-jn:
(36) verse (DIV2)
505
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4675
indeede he may require, and receiue his owne, els there should be no lending but all giuing, which two are here distinct:
indeed he may require, and receive his own, Else there should be no lending but all giving, which two Are Here distinct:
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(36) verse (DIV2)
505
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4676
but yet when the poore that borowed, is fallen in•o further pouertie, the Rich must turne his lending into giuing,
but yet when the poor that borrowed, is fallen in•o further poverty, the Rich must turn his lending into giving,
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(36) verse (DIV2)
505
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4677
and forgiue the principall or part thereof, as their seuerall estates shal require ▪ Deut. 24. 10, 11, 12. A man may take a pledge for his debt of the poore,
and forgive the principal or part thereof, as their several estates shall require ▪ Deuteronomy 24. 10, 11, 12. A man may take a pledge for his debt of the poor,
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(36) verse (DIV2)
505
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4678
but yet if the pawne be a thing necessarie to the poore mans life, he must not take it,
but yet if the pawn be a thing necessary to the poor men life, he must not take it,
cc-acp av cs dt n1 vbb dt n1 j p-acp dt j ng1 n1, pns31 vmb xx vvi pn31,
(36) verse (DIV2)
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4679
or at least not retaine it till the sunne setting. or At least not retain it till the sun setting.
cc p-acp ds xx vvi pn31 p-acp dt n1 vvg.
(36) verse (DIV2)
505
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4680
Fourthly, some may here aske (seeing Christ bids o• lend looking for nothing againe ) whether may a man at no time with good conscience receiue increase for his lending? Ans. Lending is twofold: of due, or of curtesie:
Fourthly, Some may Here ask (seeing christ bids o• lend looking for nothing again) whither may a man At no time with good conscience receive increase for his lending? Ans. Lending is twofold: of due, or of courtesy:
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(36) verse (DIV2)
506
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4681
lending of due is the loane of the rich vnto the poore, when his necessitie compells him to borrow:
lending of due is the loan of the rich unto the poor, when his necessity compels him to borrow:
vvg pp-f j-jn vbz dt n1 pp-f dt j p-acp dt j, c-crq po31 n1 vvz pno31 pc-acp vvi:
(36) verse (DIV2)
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4682
and for this a man cannot with good conscience take any increase. Lending of curtesie is, when one rich friend lends vnto an other;
and for this a man cannot with good conscience take any increase. Lending of courtesy is, when one rich friend lends unto an other;
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(36) verse (DIV2)
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9311
and freedome from pride & disdaine;
and freedom from pride & disdain;
cc n1 p-acp n1 cc vvi;
(70) verse (DIV2)
1041
Page 397
4685
Now in this case of curtesie, I doe not finde in Scripture that all taking of increase is simply condemned;
Now in this case of courtesy, I do not find in Scripture that all taking of increase is simply condemned;
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(36) verse (DIV2)
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4686
nay, in some cases, both the law of nature, and the lawes of all countries doe allow it:
nay, in Some cases, both the law of nature, and the laws of all countries do allow it:
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(36) verse (DIV2)
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4687
As first, when the increase is giuen onely in way of thankefulnesse, as a blessing to require in kindnes a good turne receiued:
As First, when the increase is given only in Way of thankfulness, as a blessing to require in kindness a good turn received:
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(36) verse (DIV2)
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4688
for ingratitude is abhorred of all, and the low of nature requires to doe good for good:
for ingratitude is abhorred of all, and the low of nature requires to do good for good:
p-acp n1 vbz vvn pp-f d, cc dt j pp-f n1 vvz pc-acp vdi j p-acp j:
(36) verse (DIV2)
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4689
and all Diuines almost both Protestants and Papists doe allow this ▪ kinde of increase.
and all Divines almost both Protestants and Papists do allow this ▪ kind of increase.
cc d n2-jn av d n2 cc njp2 vdb vvi d ▪ n1 pp-f n1.
(36) verse (DIV2)
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4690
Secondly, when a man sustaineth dammage by his lending, he may receiue increase by way of satisfaction for his losse.
Secondly, when a man sustaineth damage by his lending, he may receive increase by Way of satisfaction for his loss.
ord, c-crq dt n1 vvz n1 p-acp po31 vvg, pns31 vmb vvi n1 p-acp n1 pp-f n1 p-acp po31 n1.
(36) verse (DIV2)
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4691
Thirdly, when a man is contented to aduenture his principall in the hand of him that borroweth,
Thirdly, when a man is contented to adventure his principal in the hand of him that borroweth,
ord, c-crq dt n1 vbz vvn pc-acp vvi po31 n-jn p-acp dt n1 pp-f pno31 cst vvz,
(36) verse (DIV2)
506
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4692
then also may he take increase;
then also may he take increase;
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(36) verse (DIV2)
506
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4693
like as a man may receiue hire for his hourse, or for the vse of any other goods standing to their losse. Exod. 22. 14.
like as a man may receive hire for his horse, or for the use of any other goods standing to their loss. Exod 22. 14.
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(36) verse (DIV2)
506
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4694
Thus we see what the will of God is for giuing and lending vnto the poore:
Thus we see what the will of God is for giving and lending unto the poor:
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(36) verse (DIV2)
507
Page 199
4695
now hence the poore may receiue instruction.
now hence the poor may receive instruction.
av av dt j vmb vvi n1.
(36) verse (DIV2)
507
Page 199
4696
First, hereby all may learne, that God will haue some poore among his people to receiue and borrow of the rich:
First, hereby all may Learn, that God will have Some poor among his people to receive and borrow of the rich:
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(36) verse (DIV2)
507
Page 199
4697
which may serue to perswade the poore to be contented with their meane estate, esteeming it to be the best for them,
which may serve to persuade the poor to be contented with their mean estate, esteeming it to be the best for them,
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(36) verse (DIV2)
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Page 199
4698
because God in his wisdome and prouidence hath ordained it.
Because God in his Wisdom and providence hath ordained it.
c-acp np1 p-acp po31 n1 cc n1 vhz vvn pn31.
(36) verse (DIV2)
507
Page 199
4699
Secondly, the poore must take occasion from their outward pouertie to seeke to be rich in God through grace:
Secondly, the poor must take occasion from their outward poverty to seek to be rich in God through grace:
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(36) verse (DIV2)
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4700
Iam. 2. 5. Hath not God chosen the poore of this world, that they should be rich in faith? Herein they may match,
Iam. 2. 5. Hath not God chosen the poor of this world, that they should be rich in faith? Herein they may match,
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(36) verse (DIV2)
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4701
and goe beyond the richer sort; which is a matter of great ioy: Iam. 1. 9. Let the brother of low degree, reioyce in that he is exalted:
and go beyond the Richer sort; which is a matter of great joy: Iam. 1. 9. Let the brother of low degree, rejoice in that he is exalted:
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(36) verse (DIV2)
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4702
that is, with God, who counts them rich.
that is, with God, who counts them rich.
cst vbz, p-acp np1, r-crq vvz pno32 j.
(36) verse (DIV2)
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4703
Revel. 2. 9. Thirdly, hence the poore must learne to carie themselues submissiuely towards the rich ▪ of whome they receiue great helpe and comfort by their giuing and lending: Prov. 18. 23. The poore (saith Salomon) vttereth supplications: noting their humilitie, which reprooues many poore, who are so proud hearted and ingratefull, that they will not affoard the rich a good word:
Revel. 2. 9. Thirdly, hence the poor must Learn to carry themselves submissively towards the rich ▪ of whom they receive great help and Comfort by their giving and lending: Curae 18. 23. The poor (Says Solomon) uttereth supplications: noting their humility, which reproves many poor, who Are so proud hearted and ingrateful, that they will not afford the rich a good word:
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(36) verse (DIV2)
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4704
but this beseemeth none, much lesse those that are to liue by the rich: Psal. 101. 5. Him that hath a proud looke and bigh heart, I cannot suffer.
but this beseems none, much less those that Are to live by the rich: Psalm 101. 5. Him that hath a proud look and bigh heart, I cannot suffer.
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(36) verse (DIV2)
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Page 199
4705
vers. 34. Ye haue heard that it hath beene said of old, thou shalt loue thy neighbour, and hate thine enemie:
vers. 34. You have herd that it hath been said of old, thou shalt love thy neighbour, and hate thine enemy:
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(37) verse (DIV2)
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4706
In this verse and the rest to the ende of this Chapter, our Sauiour goeth about to purge the generall commandement of the second Table touching the loue of our neighbour, from the corrupt interpretation of the Iewish teachers,
In this verse and the rest to the end of this Chapter, our Saviour Goes about to purge the general Commandment of the second Table touching the love of our neighbour, from the corrupt Interpretation of the Jewish Teachers,
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(37) verse (DIV2)
508
Page 199
4707
and to restore it to his true and proper meaning.
and to restore it to his true and proper meaning.
cc pc-acp vvi pn31 p-acp po31 j cc j n1.
(37) verse (DIV2)
508
Page 199
4708
And as in the former so here, he first laies downe their false doctrine touching this commandement, v. 43 ▪ and then consutes the same, v. 44, 45, &c. In laying downe their false interpretation, he propounds the law of Moses touching brotherly loue, Leuit. 19. 18. Thou shalt loue thy neighbour, which must here be vnderstood in their false sense, who by neighbour, meant a friend: as if God had said, Thou shalt loue thy friend.
And as in the former so Here, he First lays down their false Doctrine touching this Commandment, v. 43 ▪ and then confutes the same, v. 44, 45, etc. In laying down their false Interpretation, he propounds the law of Moses touching brotherly love, Levites 19. 18. Thou shalt love thy neighbour, which must Here be understood in their false sense, who by neighbour, meant a friend: as if God had said, Thou shalt love thy friend.
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(37) verse (DIV2)
508
Page 199
4709
Then he adjoyneth their tradition gathered from the law of God misconceiued; namely, to hate a mans enemie.
Then he adjoineth their tradition gathered from the law of God misconceived; namely, to hate a men enemy.
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(37) verse (DIV2)
508
Page 199
4710
In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers:
In these Iewes we may observe two manifest Abuses of Scripture which ought not to be in any Teachers:
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(37) verse (DIV2)
509
Page 200
4711
to wit, misinterpretation, and a false collection. The word they misconstrue is Neighbour, which in the olde Testament is taken two waies, either strictly and more properly for a familiar friend and acquaintance, in which sense it is commonly taken;
to wit, misinterpretation, and a false collection. The word they misconstrue is Neighbour, which in the old Testament is taken two ways, either strictly and more properly for a familiar friend and acquaintance, in which sense it is commonly taken;
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(37) verse (DIV2)
509
Page 200
4712
or more generally, for any one that in any kind of societie is neare vnto vs,
or more generally, for any one that in any kind of society is near unto us,
cc av-dc av-j, c-acp d pi cst p-acp d n1 pp-f n1 vbz av-j p-acp pno12,
(37) verse (DIV2)
509
Page 200
4713
as by consanguinitie, habitation, office, traffique, or beeing onely in the same place with vs:
as by consanguinity, habitation, office, traffic, or being only in the same place with us:
c-acp p-acp n1, n1, n1, n1, cc vbg j p-acp dt d n1 p-acp pno12:
(37) verse (DIV2)
509
Page 200
4714
for so is the Samaritane saide to be neighbour to the man that fell among theeues, because he found him lying in the way where he traueiled, and had compassion on him.
for so is the Samaritan said to be neighbour to the man that fell among thieves, Because he found him lying in the Way where he traveled, and had compassion on him.
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(37) verse (DIV2)
509
Page 200
4715
Now the Iewish teachers leaue the generall signification of the word, which expressed the true meaning of the holy Ghost,
Now the Jewish Teachers leave the general signification of the word, which expressed the true meaning of the holy Ghost,
av dt jp n2 vvb dt j n1 pp-f dt n1, r-crq vvd dt j n1 pp-f dt j n1,
(37) verse (DIV2)
509
Page 200
4716
and take the speciall signification, and so restraine this law of loue to friends onely.
and take the special signification, and so restrain this law of love to Friends only.
cc vvb dt j n1, cc av vvb d n1 pp-f n1 p-acp n2 av-j.
(37) verse (DIV2)
509
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4717
Whereby we see how necessarie it is, that the tongues wherein the Scriptures were penned, should be well knowne and vnderstood:
Whereby we see how necessary it is, that the tongues wherein the Scriptures were penned, should be well known and understood:
c-crq pns12 vvb c-crq j pn31 vbz, cst dt n2 c-crq dt n2 vbdr vvn, vmd vbi av vvn cc vvn:
(37) verse (DIV2)
509
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4718
for the mistaking of the signification of a word by the Iewish teachers, caused a manifest errour to be taught among them for truth.
for the mistaking of the signification of a word by the Jewish Teachers, caused a manifest error to be taught among them for truth.
c-acp dt n-vvg pp-f dt n1 pp-f dt n1 p-acp dt jp n2, vvd dt j n1 pc-acp vbi vvn p-acp pno32 p-acp n1.
(37) verse (DIV2)
509
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4719
And this maketh greatly for the honour of the Schooles of learning, where the studies of the Tongues is professed.
And this makes greatly for the honour of the Schools of learning, where the studies of the Tongues is professed.
cc d vvz av-j p-acp dt n1 pp-f dt n2 pp-f n1, c-crq dt n2 pp-f dt n2 vbz vvn.
(37) verse (DIV2)
509
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4720
And herein also an other thing may be noted in the Iewish teachers, that in the time of Christ they were ignorant in their owne tongue,
And herein also an other thing may be noted in the Jewish Teachers, that in the time of christ they were ignorant in their own tongue,
cc av av dt j-jn n1 vmb vbi vvn p-acp dt jp n2, cst p-acp dt n1 pp-f np1 pns32 vbdr j p-acp po32 d n1,
(37) verse (DIV2)
509
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4721
and therefore no maruell though at this day they knowe not the proprieties thereof, seeing their Common-wealth is decaied,
and Therefore no marvel though At this day they know not the proprieties thereof, seeing their Commonwealth is decayed,
cc av dx n1 cs p-acp d n1 pns32 vvb xx dt n2 av, vvg po32 n1 vbz vvn,
(37) verse (DIV2)
509
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4722
and they dispersed among all people.
and they dispersed among all people.
cc pns32 vvd p-acp d n1.
(37) verse (DIV2)
509
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8724
& I desire I might doe it with all my heart;
& I desire I might do it with all my heart;
cc pns11 vvb pns11 vmd vdi pn31 p-acp d po11 n1;
(63) verse (DIV2)
978
Page 371
4723
Their second fault is, a false collection and consequent, that because a man must loue his friend,
Their second fault is, a false collection and consequent, that Because a man must love his friend,
po32 ord n1 vbz, dt j n1 cc j, cst c-acp dt n1 vmb vvi po31 n1,
(37) verse (DIV2)
510
Page 200
4724
therefore he must hate his enemie:
Therefore he must hate his enemy:
av pns31 vmb vvi po31 n1:
(37) verse (DIV2)
510
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4725
this is against the rules of Arte, for vnlesse the contraries be equall, a consequent will not thence follow in this sort.
this is against the rules of Art, for unless the contraries be equal, a consequent will not thence follow in this sort.
d vbz p-acp dt n2 pp-f n1, c-acp cs dt n2-jn vbb j-jn, dt j vmb xx av vvi p-acp d n1.
(37) verse (DIV2)
510
Page 200
4726
Here then obserue the necessitie of the studie of humane Artes, and among the rest, especially of the Arte of Logicke, whereby we may discerne betweene true and false collections.
Here then observe the necessity of the study of humane Arts, and among the rest, especially of the Art of Logic, whereby we may discern between true and false collections.
av av vvi dt n1 pp-f dt n1 pp-f j n2, cc p-acp dt n1, av-j pp-f dt n1 pp-f n1, c-crq pns12 vmb vvi p-acp j cc j n2.
(37) verse (DIV2)
511
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4727
Againe, here obserue an infallible note of a false teacher;
Again, Here observe an infallible note of a false teacher;
av, av vvb dt j n1 pp-f dt j n1;
(37) verse (DIV2)
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4728
to wit, to temper the word of God to mens naturall affections, and so to expound it as they may both stand together.
to wit, to temper the word of God to Mens natural affections, and so to expound it as they may both stand together.
p-acp n1, pc-acp vvi dt n1 pp-f np1 p-acp fw-la j n2, cc av pc-acp vvi pn31 c-acp pns32 vmb av-d vvi av.
(37) verse (DIV2)
511
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4729
The Iewes were a people that loued their friends entirely, and hated their enemies bitterly:
The Iewes were a people that loved their Friends entirely, and hated their enemies bitterly:
dt np2 vbdr dt n1 cst vvd po32 n2 av-j, cc vvd po32 n2 av-j:
(37) verse (DIV2)
511
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4730
now answearably doe their Teachers expound this law, whereby they ouerturne both the law of God,
now answerably do their Teachers expound this law, whereby they overturn both the law of God,
av av-j vdb po32 n2 vvi d n1, c-crq pns32 vvi d dt n1 pp-f np1,
(37) verse (DIV2)
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4731
and the saluation of the people. Thirdly, marke here the fruit of corrupt doctrine, namely, to corrupt good manners.
and the salvation of the people. Thirdly, mark Here the fruit of corrupt Doctrine, namely, to corrupt good manners.
cc dt n1 pp-f dt n1. ord, vvb av dt n1 pp-f j n1, av, pc-acp vvi j n2.
(37) verse (DIV2)
511
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4732
The Iewes were a people that did much bragge of their Ancestours and priuiledges, and in regard of themselues contemned all forraine Nations;
The Iewes were a people that did much brag of their Ancestors and privileges, and in regard of themselves contemned all foreign nations;
dt np2 vbdr dt n1 cst vdd av-d vvi pp-f po32 n2 cc n2, cc p-acp n1 pp-f px32 j-vvn d j n2;
(37) verse (DIV2)
511
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4733
yea, they hated them, and therefore ▪ they were •o•e in contention with Peter, for going to Cornelius a Gentile:
yea, they hated them, and Therefore ▪ they were •o•e in contention with Peter, for going to Cornelius a Gentile:
uh, pns32 vvd pno32, cc av ▪ pns32 vbdr vvn p-acp n1 p-acp np1, p-acp vvg p-acp np1 dt j:
(37) verse (DIV2)
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4734
Act. 11. 2. now this their malice proceeded partly from nature, and partly from the false doctrine of their Teachers, which was, that they might hate their enemies.
Act. 11. 2. now this their malice proceeded partly from nature, and partly from the false Doctrine of their Teachers, which was, that they might hate their enemies.
n1 crd crd av d po32 n1 vvd av p-acp n1, cc av p-acp dt j n1 pp-f po32 n2, r-crq vbds, cst pns32 vmd vvi po32 n2.
(37) verse (DIV2)
511
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4735
The like may appeare in many practises of Poperie to this day:
The like may appear in many practises of Popery to this day:
dt j vmb vvi p-acp d n2 pp-f n1 p-acp d n1:
(37) verse (DIV2)
511
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4736
for when that Superstition was aloft, the people were taught a distinction of times and places, in regard of holinesse, the fruit of which doctrine stickes ▪ fast in the hearts of many vnto this day:
for when that Superstition was aloft, the people were taught a distinction of times and places, in regard of holiness, the fruit of which Doctrine sticks ▪ fast in the hearts of many unto this day:
c-acp c-crq d n1 vbds av, dt n1 vbdr vvn dt n1 pp-f n2 cc n2, p-acp n1 pp-f n1, dt n1 pp-f r-crq n1 vvz ▪ av-j p-acp dt n2 pp-f d p-acp d n1:
(37) verse (DIV2)
511
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4737
for they thinke Churches and Chappells to be more holy then other places, and therefore some will neuer pray but when they come into some-such place.
for they think Churches and Chapels to be more holy then other places, and Therefore Some will never pray but when they come into some-such place.
c-acp pns32 vvb n2 cc n1|vbz p-acp vbi av-dc j cs j-jn n2, cc av d vmb av-x vvb cc-acp c-crq pns32 vvb p-acp j n1.
(37) verse (DIV2)
511
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4738
And doe they not make great difference of daies and times? all which are fruits of Poperie.
And do they not make great difference of days and times? all which Are fruits of Popery.
cc vdb pns32 xx vvi j n1 pp-f n2 cc n2? d r-crq vbr n2 pp-f n1.
(37) verse (DIV2)
511
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4739
In regard whereof, we see it is necessarie that the puritie of Religion in faith and manners, should be strongly maintained by the syncere ministerie of the word:
In regard whereof, we see it is necessary that the purity of Religion in faith and manners, should be strongly maintained by the sincere Ministry of the word:
p-acp n1 c-crq, pns12 vvb pn31 vbz j cst dt n1 pp-f n1 p-acp n1 cc n2, vmd vbi av-j vvn p-acp dt j n1 pp-f dt n1:
(37) verse (DIV2)
511
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4740
for many disorders in mens liues come from the vnsound handling of the Scriptures.
for many disorders in men's lives come from the unsound handling of the Scriptures.
c-acp d n2 p-acp ng2 n2 vvb p-acp dt j n-vvg pp-f dt n2.
(37) verse (DIV2)
511
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4741
Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs, in vouchsafing vs an holy Ministerie, wherein the puritie of doctrine is,
Whereby we may see God's unspeakable mercy and Goodness towards us, in vouchsafing us an holy Ministry, wherein the purity of Doctrine is,
c-crq pns12 vmb vvi n2 j n1 cc n1 p-acp pno12, p-acp vvg pno12 dt j n1, c-crq dt n1 pp-f n1 vbz,
(37) verse (DIV2)
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4742
and hath beene long and may be still through Gods mercie maintained and published.
and hath been long and may be still through God's mercy maintained and published.
cc vhz vbn j cc vmb vbi av p-acp ng1 n1 vvn cc vvn.
(37) verse (DIV2)
511
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6071
namely, louingly and peaceably, as to children of the same father:
namely, lovingly and peaceably, as to children of the same father:
av, av-vvg cc av-j, c-acp p-acp n2 pp-f dt d n1:
(52) verse (DIV2)
661
Page 257
4743
This ought to mooue vs to all thankefulnesse vnto God, and to endeauour to shew the fruit of this true Religion in all holinesse and pietie, both of heart and life towards God and man.
This ought to move us to all thankfulness unto God, and to endeavour to show the fruit of this true Religion in all holiness and piety, both of heart and life towards God and man.
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(37) verse (DIV2)
511
Page 201
4744
vers. 44. But I say vnto you, Loue your enemies: blesse them that curse you:
vers. 44. But I say unto you, Love your enemies: bless them that curse you:
fw-la. crd p-acp pns11 vvb p-acp pn22, vvb po22 n2: vvb pno32 cst vvb pn22:
(38) verse (DIV2)
511
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4745
doe good to them that hate you, and pray for them which hurt you, and persecute you.
do good to them that hate you, and pray for them which hurt you, and persecute you.
vdb j p-acp pno32 cst vvb pn22, cc vvb p-acp pno32 r-crq vvb pn22, cc vvi pn22.
(38) verse (DIV2)
511
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4746
Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers,
Here our Saviour christ propounds his Answer unto the former false Doctrine of the Jewish Teachers,
av po12 n1 np1 vvz po31 n1 p-acp dt j j n1 pp-f dt jp n2,
(38) verse (DIV2)
512
Page 201
4747
for the hating of an enemie.
for the hating of an enemy.
c-acp dt vvg pp-f dt n1.
(38) verse (DIV2)
512
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4748
Wherein first he laies downe a generall Rule, containing the summe of his whole answer, saying, Loue your enemies: then he expounds that Rule in the same v. and after prooueth it, v. 45, 46. Of these in order.
Wherein First he lays down a general Rule, containing the sum of his Whole answer, saying, Love your enemies: then he expounds that Rule in the same v. and After proveth it, v. 45, 46. Of these in order.
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(38) verse (DIV2)
512
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4749
For the first, Loue your enemies. In this Rule two things must be knowne: I. what is an enemie: II. what it is to loue our enemie:
For the First, Love your enemies. In this Rule two things must be known: I what is an enemy: II what it is to love our enemy:
p-acp dt ord, vvb po22 n2. p-acp d n1 crd n2 vmb vbi vvn: uh q-crq vbz dt n1: crd q-crq pn31 vbz pc-acp vvi po12 n1:
(38) verse (DIV2)
513
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4750
both these are euident in the words following, wherein Christ expounds this rule, Blesse them that curse you, &c. An enemie then, is any one that of hatred doth wrong vnto his neighbour, either in word by cursing or euill speaking;
both these Are evident in the words following, wherein christ expounds this Rule, Bless them that curse you, etc. an enemy then, is any one that of hatred does wrong unto his neighbour, either in word by cursing or evil speaking;
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(38) verse (DIV2)
513
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4751
or deede, by striking and persecuting him.
or deed, by striking and persecuting him.
cc n1, p-acp vvg cc vvg pno31.
(38) verse (DIV2)
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4752
But what is it to loue our enemie? Loue properly is an affection of the heart, whereby one is well pleased with an other.
But what is it to love our enemy? Love properly is an affection of the heart, whereby one is well pleased with an other.
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(38) verse (DIV2)
513
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4753
But here more generally, loue comprehendeth these two things ▪ first, to be louingly affected in heart towards an enemie;
But Here more generally, love comprehendeth these two things ▪ First, to be lovingly affected in heart towards an enemy;
p-acp av av-dc av-j, n1 vvz d crd n2 ▪ ord, pc-acp vbi av-vvg vvn p-acp n1 p-acp dt n1;
(38) verse (DIV2)
513
Page 201
4754
secondly, to vse an enemie louingly in speech and action:
secondly, to use an enemy lovingly in speech and actium:
ord, pc-acp vvi dt n1 av-vvg p-acp n1 cc n1:
(38) verse (DIV2)
513
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4755
so it is taken, 1 ▪ Ioh. 3. 18. Loue not in word and tongue onely ▪ but in deed and truth. And Rom. 10. 1•. Loue is the fulfilling of the Law.
so it is taken, 1 ▪ John 3. 18. Love not in word and tongue only ▪ but in deed and truth. And Rom. 10. 1•. Love is the fulfilling of the Law.
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(38) verse (DIV2)
513
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4756
For the first, loue in the heart comprehendeth all good affections that one man beareth to another;
For the First, love in the heart comprehendeth all good affections that one man bears to Another;
p-acp dt ord, vvb p-acp dt n1 vvz d j n2 cst pi n1 vvz p-acp j-jn;
(38) verse (DIV2)
513
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4757
a• mercie, compassion ▪ meekenesse, and desire to doe vnto them what good we can;
a• mercy, compassion ▪ meekness, and desire to do unto them what good we can;
n1 n1, n1 ▪ n1, cc vvb pc-acp vdi p-acp pno32 r-crq j pns12 vmb;
(38) verse (DIV2)
513
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4758
as it is more plainely expressed, Luk. 6. 36. Bee ye therefore mercifull ▪ as your heauenly father is mercifull.
as it is more plainly expressed, Luk. 6. 36. be you Therefore merciful ▪ as your heavenly father is merciful.
c-acp pn31 vbz av-dc av-j vvn, np1 crd crd vbb pn22 av j ▪ c-acp po22 j n1 vbz j.
(38) verse (DIV2)
513
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4759
And for the second ▪ that kinde vsage which loue expresseth in word and deede, is here set out vnto vs in three branches ▪ First, blesse them that curse you ▪ where is commaunded all good speech, both vnto our enemie, and of our enemie.
And for the second ▪ that kind usage which love Expresses in word and deed, is Here Set out unto us in three branches ▪ First, bless them that curse you ▪ where is commanded all good speech, both unto our enemy, and of our enemy.
cc p-acp dt ord ▪ cst j n1 r-crq n1 vvz p-acp n1 cc n1, vbz av vvn av p-acp pno12 p-acp crd n2 ▪ ord, vvb pno32 cst vvb pn22 ▪ r-crq vbz vvn d j n1, av-d p-acp po12 n1, cc pp-f po12 n1.
(38) verse (DIV2)
513
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4760
The second, Do good to them that hate you:
The second, Do good to them that hate you:
dt ord, vdb j p-acp pno32 cst vvb pn22:
(38) verse (DIV2)
513
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4761
where is prescribed all louing vsage in action, by affoarding them helpe, reliefe, and comfort, any way we can.
where is prescribed all loving usage in actium, by affording them help, relief, and Comfort, any Way we can.
q-crq vbz vvn d j-vvg n1 p-acp n1, p-acp vvg pno32 vvi, n1, cc n1, d n1 pns12 vmb.
(38) verse (DIV2)
513
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4762
The third, Praie for them that persecute you:
The third, Pray for them that persecute you:
dt ord, vvb p-acp pno32 d vvi pn22:
(38) verse (DIV2)
513
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4763
that is, for their good estate in this life, so farre forth as it serueth for Gods glorie,
that is, for their good estate in this life, so Far forth as it serveth for God's glory,
cst vbz, p-acp po32 j n1 p-acp d n1, av av-j av c-acp pn31 vvz p-acp npg1 n1,
(38) verse (DIV2)
513
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4764
and for their conuersion and saluation in the world to come. See the euidence of these things in examples;
and for their conversion and salvation in the world to come. See the evidence of these things in Examples;
cc p-acp po32 n1 cc n1 p-acp dt n1 pc-acp vvi. vvb dt n1 pp-f d n2 p-acp n2;
(38) verse (DIV2)
513
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4765
for the affection of the heart, take Christs example, who so loued his enemies, that he was contented to shed his owne hearts blood for them,
for the affection of the heart, take Christ Exampl, who so loved his enemies, that he was contented to shed his own hearts blood for them,
p-acp dt n1 pp-f dt n1, vvb npg1 n1, r-crq av vvd po31 n2, cst pns31 vbds vvn pc-acp vvi po31 d n2 n1 p-acp pno32,
(38) verse (DIV2)
514
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4766
and to suffer the pangs of hell vpon the crosse for their saluation.
and to suffer the pangs of hell upon the cross for their salvation.
cc pc-acp vvi dt n2 pp-f n1 p-acp dt n1 p-acp po32 n1.
(38) verse (DIV2)
514
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4767
For loue in courteous speech ▪ see Dauid's practise towards Saul his professed enemie ▪ for though Dauid had him in his hands,
For love in courteous speech ▪ see Dauid's practice towards Saul his professed enemy ▪ for though David had him in his hands,
p-acp vvb p-acp j n1 ▪ vvb npg1 n1 p-acp np1 po31 j-vvn n1 ▪ p-acp cs np1 vhd pno31 p-acp po31 n2,
(38) verse (DIV2)
514
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4768
and might haue killed him sundrie times;
and might have killed him sundry times;
cc vmd vhi vvn pno31 j n2;
(38) verse (DIV2)
514
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4769
nay, though he was prouoked thereunto by his seruants, yet hee spared him, and with all tearmes of reuerence towards Saul appeased his seruants, calling Saul his master, and the Lords annointed. Thus louingly also in speech did Paul behaue himselfe to Fest•s & Agrippa, though they were heathen men, and his enemies.
nay, though he was provoked thereunto by his Servants, yet he spared him, and with all terms of Reverence towards Saul appeased his Servants, calling Saul his master, and the lords anointed. Thus lovingly also in speech did Paul behave himself to Fest•s & Agrippa, though they were heathen men, and his enemies.
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(38) verse (DIV2)
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4770
For doing good in action to an enemie ▪ read Exod. 2•. 4, 5. If thou meete thine enemies Oxe or his Asse going astraie, thou shalt bring him to him againe:
For doing good in actium to an enemy ▪ read Exod 2•. 4, 5. If thou meet thine enemies Ox or his Ass going astray, thou shalt bring him to him again:
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(38) verse (DIV2)
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4771
and if thou seest thine enemies Asse lying vnder his burden, wilt thou cease to helpe him? thou shalt helpe him vp againe with it: and if thou See thine enemies Ass lying under his burden, wilt thou cease to help him? thou shalt help him up again with it:
cc cs pns21 vv2 po21 ng1 n1 vvg p-acp po31 n1, vm2 pns21 vvi pc-acp vvi pno31? pns21 vm2 vvi pno31 a-acp av p-acp pn31:
(38) verse (DIV2)
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4772
and Prou. 25. 21. If thine enemie bee hungrie ▪ giue him bread to eate •f he thirst ▪ giue him drinke.
and Prou. 25. 21. If thine enemy be hungry ▪ give him bred to eat •f he thirst ▪ give him drink.
cc np1 crd crd cs po21 n1 vbi j ▪ vvb pno31 n1 pc-acp vvi n1 pns31 n1 ▪ vvb pno31 vvi.
(38) verse (DIV2)
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4773
See the practise hereof in • Elisha, when God deliue•ed them into his hands, that sought his life, he brought them to Samaria;
See the practice hereof in • Elisha, when God deliue•ed them into his hands, that sought his life, he brought them to Samaria;
vvb dt n1 av p-acp • np1, c-crq np1 vvd pno32 p-acp po31 n2, cst vvd po31 n1, pns31 vvd pno32 p-acp np1;
(38) verse (DIV2)
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4774
and when the king of Israel would haue slaine them, hee forbade him:
and when the King of Israel would have slain them, he forbade him:
cc c-crq dt n1 pp-f np1 vmd vhi vvn pno32, pns31 vvd pno31:
(38) verse (DIV2)
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nay, he caused the King to refresh them with bread and water, and so sent them to their owne master ▪ For praying for our enemies, wee haue the example of the Prophe•• ▪ of •our Sauiour Christ; and of Steuen ▪ who praied for those that put him to death.
nay, he caused the King to refresh them with bred and water, and so sent them to their own master ▪ For praying for our enemies, we have the Exampl of the Prophe•• ▪ of •our Saviour christ; and of Stephen ▪ who prayed for those that put him to death.
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Obiect. • ▪ It will be said, the Scripture else-where seemes to make against thi• ▪ as Psal 139 ▪ 21, 22 ▪ Do not I hate them, O Lord, (saith Dauid ) that hate thee ▪ and doe I not earnestly contend with them, that rise vp against thee? I hate them with an vn•ained hatred ▪ wherby it seemes, that in some cases a man may ▪ hate his enemies ▪ Answ. First, we must put a difference betweene our enemies cause, Object. • ▪ It will be said, the Scripture elsewhere seems to make against thi• ▪ as Psalm 139 ▪ 21, 22 ▪ Do not I hate them, Oh Lord, (Says David) that hate thee ▪ and do I not earnestly contend with them, that rise up against thee? I hate them with an vn•ained hatred ▪ whereby it seems, that in Some cases a man may ▪ hate his enemies ▪ Answer First, we must put a difference between our enemies cause,
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and his person ▪ their euill causes, and their s••••s must be ha•••, and we must giue no approbation thereso:
and his person ▪ their evil Causes, and their s••••s must be ha•••, and we must give no approbation thereso:
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and woods and mountaines on each side;
and woods and Mountains on each side;
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but yet their persons beeing Gods creatures, and be a ••ng his image in some sort, must bee loued.
but yet their Persons being God's creatures, and be a ••ng his image in Some sort, must be loved.
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Againe, enemies bee of two sorts, priuate, and publike; a priunte enemie is he that hateth a man for some priuate cause in himselfe, or concerning his affaires:
Again, enemies be of two sorts, private, and public; a priunte enemy is he that hates a man for Some private cause in himself, or Concerning his affairs:
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and such a one we must loue, and not hate, as Christ here commandeth.
and such a one we must love, and not hate, as christ Here commands.
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A publike enemie, is he that hates a man for Gods cause, for religion and the gospels sake;
A public enemy, is he that hates a man for God's cause, for Religion and the gospels sake;
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and these publike enemies be of two sorts ▪ curable, and incurable: If our publike enemies be curable, we must praie for their conuersion, hating their conditions:
and these public enemies be of two sorts ▪ curable, and incurable: If our public enemies be curable, we must pray for their conversion, hating their conditions:
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If they bee incurable, and wee haue plaine signes of their small impeni••••e, the• we may hate them;
If they be incurable, and we have plain Signs of their small impeni••••e, the• we may hate them;
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for so we hate the deuill ▪ So Paul saith, If any man loue not the Lord •esion, An•thema, Mara••tha, let him b•e finally ▪ and wholly accursed.
for so we hate the Devil ▪ So Paul Says, If any man love not the Lord •esion, An•thema, Mara••tha, let him b•e finally ▪ and wholly accursed.
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And yet this we must knowe, that wee ought to direct our hatred to their sinnes,
And yet this we must know, that we ought to Direct our hatred to their Sins,
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and for their sinnes hate their persons, and no otherwise.
and for their Sins hate their Persons, and no otherwise.
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Now Dauid in that Psalme, speaketh not of priuate, but of publike enemies, who hated not onely him,
Now David in that Psalm, speaks not of private, but of public enemies, who hated not only him,
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but God also in his religion, and were also incurable.
but God also in his Religion, and were also incurable.
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Obiect. 2. But the practise of Gods children seemes to bee otherwise, for Dauid often curseth his enemies,Object. 2. But the practice of God's children seems to be otherwise, for David often Curseth his enemies,
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and praieth for the destruction of them and •heirs, Psal. 109. 6, 9, 10. And Peter wisheth, that Simon M•gus may perish with his money ▪ and Paul praieth the Lord, •o reward Alexander the copper-smith according to his 〈 ◊ 〉 ▪ 2 ▪ Tim. •4. 14. How can this stand with the i••? Answ. There bee ••••n interpretations of these shots ▪ Some say (which 〈 ◊ 〉) that in Dauids Psalmes, his curses are in proper sense, prophe•ies of the destruction of publike incurable enemies of Gods Church,
and Prayeth for the destruction of them and •heirs, Psalm 109. 6, 9, 10. And Peter wishes, that Simon M•gus may perish with his money ▪ and Paul Prayeth the Lord, •o reward Alexander the coppersmith according to his 〈 ◊ 〉 ▪ 2 ▪ Tim. •4. 14. How can this stand with the i••? Answer There be ••••n interpretations of these shots ▪ some say (which 〈 ◊ 〉) that in David Psalms, his curses Are in proper sense, prophe•ies of the destruction of public incurable enemies of God's Church,
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and are onely propounded in the forme of praiers.
and Are only propounded in the Form of Prayers.
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Againe ▪ Dauid Peter, and Paul, were enlightened by Gods spirit ▪ and saw into the small estate of these their enemies whom they cursed,
Again ▪ David Peter, and Paul, were enlightened by God's Spirit ▪ and saw into the small estate of these their enemies whom they cursed,
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and therefore doe they wish for their confusion, not for their owne cause;
and Therefore do they wish for their confusion, not for their own cause;
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in way of priuate reuenge, but vpon a desire of the furtherance of Gods glorie, in the execution of his iustice vpon them whom he had forsaken.
in Way of private revenge, but upon a desire of the furtherance of God's glory, in the execution of his Justice upon them whom he had forsaken.
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And it is not vnlawfull for Gods children, to praie that God in iustice would glorifie his name in the iust punishment of impen••ent sinners, that be cruel enemies to his Church.
And it is not unlawful for God's children, to pray that God in Justice would Glorify his name in the just punishment of impen••ent Sinners, that be cruel enemies to his Church.
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Obiect. 3. God gaue commandement to his people the •ewes, to destroy the Can••nites, and to r•••e out their enemies 〈 ◊ 〉 of the Land: Object. 3. God gave Commandment to his people the •ewes, to destroy the Can••nites, and to r•••e out their enemies 〈 ◊ 〉 of the Land:
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now, how could they loue them, whom they must so cruelly kill? Ans. We must onely loue the Lord absolutely,
now, how could they love them, whom they must so cruelly kill? Ans. We must only love the Lord absolutely,
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and others in God, and for God: that is, so farre forth as it standeth with his pleasure:
and Others in God, and for God: that is, so Far forth as it Stands with his pleasure:
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and therefore when he commandeth to kill, wee may lawfully kill.
and Therefore when he commands to kill, we may lawfully kill.
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And this wee may doe by way of punishment appointed by God, not onely without hatred,
And this we may do by Way of punishment appointed by God, not only without hatred,
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but in loue, both forgiuing the wrong which concernes vs, and also praying for grace and mercie for the partie,
but in love, both forgiving the wrong which concerns us, and also praying for grace and mercy for the party,
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if hee belong to God ▪
if he belong to God ▪
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4. Obiect. There be some that sinne a sinne vnto death, for whom we are forbidden to praie, 1. Ioh. 5. 16. and therefore wee may not alwaies pray for all our enemies? Ans. Christs commandement to pray for our enemies, admitteth this exception, vnlesse they sinne a sinne vnto death, but that sinne is hardly knowne of the Church of God:
4. Object. There be Some that sin a sin unto death, for whom we Are forbidden to pray, 1. John 5. 16. and Therefore we may not always pray for all our enemies? Ans. Christ Commandment to pray for our enemies, admitteth this exception, unless they sin a sin unto death, but that sin is hardly known of the Church of God:
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& therefore priuate m•n must not in a conceit thereof, surcease this dutie, to pray for their enemies.
& Therefore private m•n must not in a conceit thereof, surcease this duty, to pray for their enemies.
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Thus then is this Text to be vnderstood;
Thus then is this Text to be understood;
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Loue your enemies, that is, your priuate enemies, and doe good vnto them, vnlesse God commaund you otherwise,Love your enemies, that is, your private enemies, and do good unto them, unless God command you otherwise,
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and praie for them, if they sinne not that sinne vnto death.
and pray for them, if they sin not that sin unto death.
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Here is confuted the old receiued doctrine of the Church of Rome, touching the loue of our enemie•,
Here is confuted the old received Doctrine of the Church of Rome, touching the love of our enemie•,
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as comming neere to the doctrine of these Pharisies: They teach, that a man is bound alwaies, not to hate his enemies;
as coming near to the Doctrine of these Pharisees: They teach, that a man is bound always, not to hate his enemies;
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but for louing them in good vsage outwardly, a man is not bound, saue in two cases:
but for loving them in good usage outwardly, a man is not bound, save in two cases:
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First, when our enemie is in necessitie, and danger of life, then he must be relieued and helped. First, when our enemy is in necessity, and danger of life, then he must be relieved and helped.
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Secondly, in the case of scandall, when as by not helping or releeuing him, wee giue offence vnto others:
Secondly, in the case of scandal, when as by not helping or relieving him, we give offence unto Others:
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but out of these two cases to shew kindnesse to an enemie, is a matter of counsell,
but out of these two cases to show kindness to an enemy, is a matter of counsel,
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and of perfection ▪ But this doctrine is damnable, flat against this Text, and the practise of Gods seruants expressed in his word;
and of perfection ▪ But this Doctrine is damnable, flat against this Text, and the practice of God's Servants expressed in his word;
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and therefore we must renounce it, and acknowledge that we are bound in conscience, on euery occasion, to shew our loue in word and deed vnto our priuate enemies.
and Therefore we must renounce it, and acknowledge that we Are bound in conscience, on every occasion, to show our love in word and deed unto our private enemies.
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hee is not like a Carpenter who buildes a house, and then leaues it, but still he preserues the things hee hath created.
he is not like a Carpenter who builds a house, and then leaves it, but still he preserves the things he hath created.
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Secondly, hereby is condemned the commō practise of men in these daies; which is, to wrong their priuate enemies any way they can, by word or deed•:
Secondly, hereby is condemned the Common practice of men in these days; which is, to wrong their private enemies any Way they can, by word or deed•:
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some will raile vpon them, as Shemei did on Dauid, and as Rabshekah did on Hezekias, and the people of God, yea on God himselfe.
Some will rail upon them, as Shimei did on David, and as Rabshekah did on Hezekias, and the people of God, yea on God himself.
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This is a damnable practise, flat against this commandement of Christ and his holy practise, 1. Pet. 2. 23. Nay, Michael the Arch-angel, durst ••t blam• the deuil with cursed speaking,
This is a damnable practice, flat against this Commandment of christ and his holy practice, 1. Pet. 2. 23. Nay, Michael the Archangel, durst ••t blam• the Devil with cursed speaking,
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when he stroue against him, Iude 9.when he strove against him, Iude 9.
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Thirdly, that fruit of rancour is here likewise reprooued, whereby men will professe they will neuer forget their enemies, though they do forgiue them.
Thirdly, that fruit of rancour is Here likewise reproved, whereby men will profess they will never forget their enemies, though they do forgive them.
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It is indeed agreeable to our corrupt nature, to keepe a grudge long in minde, and to reuiue old wrongs;
It is indeed agreeable to our corrupt nature, to keep a grudge long in mind, and to revive old wrongs;
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but this commandement of Christ condemneth this practise, and bindeth vs both to forgiue and forget:
but this Commandment of christ Condemneth this practice, and binds us both to forgive and forget:
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and therefore we must labour to beate downe this spirit of reuenge, and endeauour to loue our enemies in word and deed.
and Therefore we must labour to beat down this Spirit of revenge, and endeavour to love our enemies in word and deed.
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Fourthly, here also see, that it is not lawfull to professe enmitie to any mans person,
Fourthly, Here also see, that it is not lawful to profess enmity to any men person,
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for we should loue euery man.
for we should love every man.
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But how can wee loue him, to whom we professe our selues enemies, Christianitie and priuate enmitie cannot stand together;
But how can we love him, to whom we profess our selves enemies, Christianity and private enmity cannot stand together;
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and therefore we must labour to abandon out of our hearts, the hatred of any mans person,
and Therefore we must labour to abandon out of our hearts, the hatred of any men person,
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and striue to shew forth louing vsage, euen towards our enemies, though it be against our nature, both by speaking well of them vnto others,
and strive to show forth loving usage, even towards our enemies, though it be against our nature, both by speaking well of them unto Others,
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and shewing kindnesse vnto them, both in word and deed;
and showing kindness unto them, both in word and deed;
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we must pray for them, and goe so farre in all good duties towards them, that by our well-doing, we may heape coales of fire vpon their heads:
we must pray for them, and go so Far in all good duties towards them, that by our welldoing, we may heap coals of fire upon their Heads:
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(38) verse (DIV2)
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that is, cause their consciences like a fire to burne within them, accusing them of their ill dealing towards vs,
that is, cause their Consciences like a fire to burn within them, accusing them of their ill dealing towards us,
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(38) verse (DIV2)
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and not suffering them to rest, till they laie away their enmitie and malitiousnesse against vs.
and not suffering them to rest, till they lay away their enmity and malitiousnesse against us
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(38) verse (DIV2)
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Fiftly, this commandement of louing our enemies in word and deed, shewes it to be vnlawful for any man to vtter euill speeches of another, at any time,
Fifty, this Commandment of loving our enemies in word and deed, shows it to be unlawful for any man to utter evil Speeches of Another, At any time,
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(38) verse (DIV2)
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vnlesse the occasion bee iust, and hee bee lawfully called thereunto; for loue couers a multitude of sinnes, but disgracing specches are fruits of hatred.
unless the occasion be just, and he be lawfully called thereunto; for love covers a multitude of Sins, but disgracing Speeches Are fruits of hatred.
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(38) verse (DIV2)
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Though Saul were Dauids professed enemie, and sought his blood, yet Dauid neuer reuiled him; and wee ought to follow his good example.
Though Saul were David professed enemy, and sought his blood, yet David never reviled him; and we ought to follow his good Exampl.
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(38) verse (DIV2)
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Verse 45. That ye may be the children of your father which is in heauen: for he maketh his sunne to arise on the euill, and the good:
Verse 45. That you may be the children of your father which is in heaven: for he makes his sun to arise on the evil, and the good:
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(39) verse (DIV2)
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& sendeth raine vpon the iust and vniust.
& sends rain upon the just and unjust.
cc vvz n1 p-acp dt j cc j-u.
(39) verse (DIV2)
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Because it is against mans nature to loue his enemie, therefore our Sauiour Christ inforceth his Disciples hereunto, by the benefit they shall reape hereby, in manifesting themselues to be the children of God:
Because it is against men nature to love his enemy, Therefore our Saviour christ enforceth his Disciples hereunto, by the benefit they shall reap hereby, in manifesting themselves to be the children of God:
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(39) verse (DIV2)
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for he spake to those that were Gods children, thus perswading them to loue their enemies:
for he spoke to those that were God's children, thus persuading them to love their enemies:
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(39) verse (DIV2)
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That which will make you knowne to be Gods children, that you must doe; but by louing your enemies you shall make it manifest that you are Gods children: That which will make you known to be God's children, that you must do; but by loving your enemies you shall make it manifest that you Are God's children:
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(39) verse (DIV2)
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this he prooueth in the words following, because it is a propertie of God so to doe;
this he proveth in the words following, Because it is a property of God so to do;
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(39) verse (DIV2)
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for he maketh the sunne to arise on the euill, and on the good, &c. Here first obserue a true note of the childe of God;for he makes the sun to arise on the evil, and on the good, etc. Here First observe a true note of the child of God;
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(39) verse (DIV2)
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namely, to imitate God his heauenly father, in louing his enemies, and expressing the faine by all kinde vsage, both in word and deede, praying for them,
namely, to imitate God his heavenly father, in loving his enemies, and expressing the feign by all kind usage, both in word and deed, praying for them,
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(39) verse (DIV2)
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and releeuing them in their necessities.
and relieving them in their necessities.
cc vvg pno32 p-acp po32 n2.
(39) verse (DIV2)
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4845
And because it is so blessed a thing to be the childe of God, we must therefore hereby stirre vp our selues to the conscionable performance of this dutie.
And Because it is so blessed a thing to be the child of God, we must Therefore hereby stir up our selves to the conscionable performance of this duty.
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(39) verse (DIV2)
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Secondly, from the ground of this reason we are taught, that wee ought principally to imploy our selues to those things, by the doing whereof, we may get assurance that we are the children of God;
Secondly, from the ground of this reason we Are taught, that we ought principally to employ our selves to those things, by the doing whereof, we may get assurance that we Are the children of God;
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(39) verse (DIV2)
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as also to shunne the doing of all such things, at declare vs to be the children of Satan:
as also to shun the doing of all such things, At declare us to be the children of Satan:
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(39) verse (DIV2)
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that is, all sinnes which are indeed workes of darkenesse, and of the deuill.
that is, all Sins which Are indeed works of darkness, and of the Devil.
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(39) verse (DIV2)
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In the euill day, whether it be of death, or of affliction, when no man can comfort vs, this will be an onely ioy vnto our hearts, which will swallow vp all feare, that wee know our selues to bee Gods children;
In the evil day, whither it be of death, or of affliction, when no man can Comfort us, this will be an only joy unto our hearts, which will swallow up all Fear, that we know our selves to be God's children;
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(39) verse (DIV2)
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for then the Lord will acknowledge vs for his owne:
for then the Lord will acknowledge us for his own:
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(39) verse (DIV2)
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but if by sinne we be like the deuill, God will refuse vs, and so wee fall wholly to the deuill.
but if by sin we be like the Devil, God will refuse us, and so we fallen wholly to the Devil.
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(39) verse (DIV2)
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Let vs therefore practise those things, whereby this ground of comfort may be treasured in our hearts.
Let us Therefore practise those things, whereby this ground of Comfort may be treasured in our hearts.
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(39) verse (DIV2)
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Thirdly, note here the style and title of honour, which Christ giueth vnto God;
Thirdly, note Here the style and title of honour, which christ gives unto God;
ord, vvb av dt n1 cc n1 pp-f n1, r-crq np1 vvz p-acp np1;
(39) verse (DIV2)
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4854
he calles him not onely their father, but their father which is in heauen: this hee doth, to stirre vp reuerence in his hearers towards God,
he calls him not only their father, but their father which is in heaven: this he does, to stir up Reverence in his hearers towards God,
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(39) verse (DIV2)
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and we are not tyed in praier to looke, East or West, North or South,
and we Are not tied in prayer to look, East or West, North or South,
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(52) verse (DIV2)
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and so haue Gods children done, Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people, hee sets out the Lord with most glorious titles, O Lord God, great and terrible, which keepest couenant and mercie, &c. And Ieremie praying vnto God, spends three or foure verses, in setting out Gods great power and Maiestie, Chap. 32. 17, 18, 19. So Hezekias in his praier for the people, calles the Lord, the good God; which no doubt he did, to stirre vp reuerence in his owne heart,
and so have God's children done, Dan. 9. 4. before that holy Prophet Powers out his prayer unto God for his people, he sets out the Lord with most glorious titles, Oh Lord God, great and terrible, which Keepest Covenant and mercy, etc. And Ieremie praying unto God, spends three or foure Verses, in setting out God's great power and Majesty, Chap. 32. 17, 18, 19. So Hezekias in his prayer for the people, calls the Lord, the good God; which no doubt he did, to stir up Reverence in his own heart,
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(39) verse (DIV2)
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and in the people, towards God.
and in the people, towards God.
cc p-acp dt n1, p-acp np1.
(39) verse (DIV2)
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Whereby we are taught, when we haue occasion to mention the name of God, to doe it with all reuerence,
Whereby we Are taught, when we have occasion to mention the name of God, to do it with all Reverence,
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(39) verse (DIV2)
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and to vse some titles of honour therewithall, to stirre vp our selues and our hearers, to a gratious awe of heart towards Gods maiestie.
and to use Some titles of honour therewithal, to stir up our selves and our hearers, to a gracious awe of heart towards God's majesty.
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(39) verse (DIV2)
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But lamentable is the practise of the world in this behalfe, for euery where the name of God is tossed in mens mouthes like a tennisball;
But lamentable is the practice of the world in this behalf, for every where the name of God is tossed in men's mouths like a Tennisball;
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(39) verse (DIV2)
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some in the middest of their laughter vse O God, O Lord, for breathing words:
Some in the midst of their laughter use Oh God, Oh Lord, for breathing words:
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(39) verse (DIV2)
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but others spare not to make Gods glorious name, the ensigne of their rage and furie, in bloodie and blasphemous oathes:
but Others spare not to make God's glorious name, the ensign of their rage and fury, in bloody and blasphemous Oaths:
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(39) verse (DIV2)
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but void of grace are all such. For he maketh the sunne to rise on the euill;
but void of grace Are all such. For he makes the sun to rise on the evil;
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(39) verse (DIV2)
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and on the good, and sendeth raine on the iust, and on the vniust. and on the good, and sends rain on the just, and on the unjust.
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(39) verse (DIV2)
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Here Christ propounds the propertie of God in doing good, and shewing kindnes to his enemies, to prooue that by so doing, we shall shew our selues to be his children.
Here christ propounds the property of God in doing good, and showing kindness to his enemies, to prove that by so doing, we shall show our selves to be his children.
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(39) verse (DIV2)
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Wherein first obserue, the manner of Christs speech;
Wherein First observe, the manner of Christ speech;
c-crq ord vvi, dt n1 pp-f npg1 n1;
(39) verse (DIV2)
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he saith not, Hee hath caused the sunne to rise, and hath sent raine, &c. but speaking of the time present, he doth now cause the sunne to rise, and sendeth raine;
he Says not, He hath caused the sun to rise, and hath sent rain, etc. but speaking of the time present, he does now cause the sun to rise, and sends rain;
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(39) verse (DIV2)
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4867
so likewise Iohn 5. 17. My father yet worketh, and I worke together with him. In which phrase is expressed a notable worke of Gods heauenly prouidence; namely;
so likewise John 5. 17. My father yet works, and I work together with him. In which phrase is expressed a notable work of God's heavenly providence; namely;
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(39) verse (DIV2)
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4868
that after the creation of all things, whereby God gaue beeing vnto the creatures, and power and vertue to doe the things,
that After the creation of all things, whereby God gave being unto the creatures, and power and virtue to do the things,
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(39) verse (DIV2)
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4869
for which they were created, he doth by his prouidence still preserue that beeing, and so in euery particular creature.
for which they were created, he does by his providence still preserve that being, and so in every particular creature.
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(39) verse (DIV2)
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It is God that gaue beeing to the sunne at the beginning, and it is hee that euer since continueth the beeing of the sunne, with the light and vertue thereof;
It is God that gave being to the sun At the beginning, and it is he that ever since Continueth the being of the sun, with the Light and virtue thereof;
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(39) verse (DIV2)
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& the same is true of all creatures, and of ourselues: for in him we liue, moone, and haue our beeing:
& the same is true of all creatures, and of ourselves: for in him we live, moon, and have our being:
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(39) verse (DIV2)
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but if we wil not turne, we shal haue another raine, the raine of Sodome and Gomortha;
but if we will not turn, we shall have Another rain, the rain of Sodom and Gomorrha;
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(39) verse (DIV2)
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4873
Herein we may well be compared to a spring or fountaine, which causeth the riuers to flowe while it sendeth out waters,
Herein we may well be compared to a spring or fountain, which Causes the Rivers to flow while it sends out waters,
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(39) verse (DIV2)
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but when it is stopped, they are dried vp: euen so, while God continueth the beeing and vse of creatures, so long they are;
but when it is stopped, they Are dried up: even so, while God Continueth the being and use of creatures, so long they Are;
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(39) verse (DIV2)
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but if hee with-hold his hand from them, they cease to bee, and the vse of them continueth no more.
but if he withhold his hand from them, they cease to be, and the use of them Continueth no more.
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(39) verse (DIV2)
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Thus it is with vs, both in regard of our soules and bodies, with the faculties, powers, and graces thereof;
Thus it is with us, both in regard of our Souls and bodies, with the faculties, Powers, and graces thereof;
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(39) verse (DIV2)
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for what hast thou that thou hast not receiued from him? who beareth vp all things by his mightie word.
for what hast thou that thou hast not received from him? who bears up all things by his mighty word.
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(39) verse (DIV2)
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4878
Now hence we must learne these duties;
Now hence we must Learn these duties;
av av pns12 vmb vvi d n2;
(39) verse (DIV2)
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4879
First, to seeke to know him that is daily about vs, and preserueth vs in soule and in bodie, from houre to houre.
First, to seek to know him that is daily about us, and Preserveth us in soul and in body, from hour to hour.
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(39) verse (DIV2)
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4880
Secondly, to cleaue vnto God with our hearts, and to set our affections of loue;
Secondly, to cleave unto God with our hearts, and to Set our affections of love;
ord, pc-acp vvi p-acp np1 p-acp po12 n2, cc pc-acp vvi po12 n2 pp-f n1;
(39) verse (DIV2)
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feare, ioy, and hope, wholly vpon him, because he is the author and continuer of our beeing, what euer it be.
Fear, joy, and hope, wholly upon him, Because he is the author and continuer of our being, what ever it be.
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(39) verse (DIV2)
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Thirdly, to obey our God in all things;
Thirdly, to obey our God in all things;
ord, pc-acp vvi po12 n1 p-acp d n2;
(39) verse (DIV2)
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4883
for shall he giue beeing to our bodies & soules, and shall we dispose of them after our pleasures, to offend him, who doth wholly support vs, and that continually?
for shall he give being to our bodies & Souls, and shall we dispose of them After our pleasures, to offend him, who does wholly support us, and that continually?
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(39) verse (DIV2)
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Secondly, here note Christ saith, his sunne, not the sunne, teaching vs, that the sunne which shineth in the firmament, is Gods sunne, not mens;
Secondly, Here note christ Says, his sun, not the sun, teaching us, that the sun which shines in the firmament, is God's sun, not men's;
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(39) verse (DIV2)
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God himselfe is the sole author and gouernour thereof, hee continueth that beeing which it hath,
God himself is the sole author and governor thereof, he Continueth that being which it hath,
np1 px31 vbz dt j n1 cc n1 av, pns31 vvz d vbg r-crq pn31 vhz,
(39) verse (DIV2)
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and the power and vertue which it sheweth forth.
and the power and virtue which it shows forth.
cc dt n1 cc n1 r-crq pn31 vvz av.
(39) verse (DIV2)
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4887
And the same thing by proportion, must be vnderstood of all other creatures both in heauen an earth, the moone and starres, all beasts and cattell,
And the same thing by proportion, must be understood of all other creatures both in heaven an earth, the moon and Stars, all beasts and cattle,
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(39) verse (DIV2)
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yea and we our selues are Gods creatures, and hee is our creator, our Lord, and gouernour:
yea and we our selves Are God's creatures, and he is our creator, our Lord, and governor:
uh cc pns12 po12 n2 vbr ng1 n2, cc pns31 vbz po12 n1, po12 n1, cc n1:
(39) verse (DIV2)
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4889
Psal. 50. 12. The whole world is mine, and all that is therein. Now hence we must learne two things;
Psalm 50. 12. The Whole world is mine, and all that is therein. Now hence we must Learn two things;
np1 crd crd dt j-jn n1 vbz png11, cc d cst vbz av. av av pns12 vmb vvi crd n2;
(39) verse (DIV2)
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First, not to abuse any creature to our lust, as food, raiment, &c. but to vse whatsoeuer we enioy to Gods glorie, according to his wil.
First, not to abuse any creature to our lust, as food, raiment, etc. but to use whatsoever we enjoy to God's glory, according to his will.
ord, xx pc-acp vvi d n1 p-acp po12 n1, c-acp n1, n1, av cc-acp pc-acp vvi r-crq pns12 vvb p-acp ng1 n1, vvg p-acp po31 n1.
(39) verse (DIV2)
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4891
Secondly, to endeauour to bee lead by the creatures which we enioy, to the knowledge of our creator, for they are his:
Secondly, to endeavour to be led by the creatures which we enjoy, to the knowledge of our creator, for they Are his:
ord, pc-acp vvi pc-acp vbi vvn p-acp dt n2 r-crq pns12 vvb, p-acp dt n1 pp-f po12 n1, c-acp pns32 vbr po31:
(39) verse (DIV2)
530
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4892
but alasse, the practise of the world is otherwise, men suffer themselues by the creatures to be drawn from God:
but alas, the practice of the world is otherwise, men suffer themselves by the creatures to be drawn from God:
cc-acp uh, dt n1 pp-f dt n1 vbz av, n2 vvb px32 p-acp dt n2 pc-acp vbi vvn p-acp np1:
(39) verse (DIV2)
530
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4893
for some make their bellie their God; to others, riches and pleasures are their God.
for Some make their belly their God; to Others, riches and pleasures Are their God.
c-acp d vvb po32 n1 po32 n1; p-acp n2-jn, n2 cc n2 vbr po32 n1.
(39) verse (DIV2)
530
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4996
this is the badge of a Christian, and the grace of our religion, and therefore let vs shewe it forth.
this is the badge of a Christian, and the grace of our Religion, and Therefore let us show it forth.
d vbz dt n1 pp-f dt njp, cc dt n1 pp-f po12 n1, cc av vvb pno12 vvi pn31 av.
(40) verse (DIV2)
545
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4894
Thirdly, Christs saying of the Father, that he maketh his sunne to arise on the euill and on the good, doth shew vs that common bountie which God vouchsafeth to his creatures, both good and bad;
Thirdly, Christ saying of the Father, that he makes his sun to arise on the evil and on the good, does show us that Common bounty which God vouchsafeth to his creatures, both good and bad;
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(39) verse (DIV2)
531
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for the rising and shining of the sunne, is an excellent worke of God, by which many other blessings are conuaied to the creatures:
for the rising and shining of the sun, is an excellent work of God, by which many other blessings Are conveyed to the creatures:
p-acp dt n-vvg cc vvg pp-f dt n1, vbz dt j n1 pp-f np1, p-acp r-crq d j-jn n2 vbr vvn p-acp dt n2:
(39) verse (DIV2)
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4896
For first, euery thing vpon the earth receiueth heate and warmnesse from it, nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called, the vniuersall fire of the whole world.
For First, every thing upon the earth receiveth heat and warmness from it, nothing is hid from the heat thereof Psalm 19. 6. In which regard it may well be called, the universal fire of the Whole world.
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(39) verse (DIV2)
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4897
Secondly, the sunne serueth notably for the distinction of times, by daie and night, weekes, moneths, quarters,
Secondly, the sun serveth notably for the distinction of times, by day and night, weeks, months, quarters,
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(39) verse (DIV2)
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4898
and whole yeares, whereby wee know the tearme of times from the beginning, and so may doe till the ende of the world;
and Whole Years, whereby we know the term of times from the beginning, and so may do till the end of the world;
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(39) verse (DIV2)
531
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4899
in regard whereof, it may well bee called, the clocke of the whole world.
in regard whereof, it may well be called, the clock of the Whole world.
p-acp n1 c-crq, pn31 vmb av vbi vvn, dt n1 pp-f dt j-jn n1.
(39) verse (DIV2)
531
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4900
Which things considered, may make vs to blush and bee confounded in our selues, for that light regard we haue had of so excellent a creature, whereby God conuaies so manifold blessings vpon the earth;
Which things considered, may make us to blush and be confounded in our selves, for that Light regard we have had of so excellent a creature, whereby God conveys so manifold blessings upon the earth;
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(39) verse (DIV2)
531
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4901
let vs therefore learne to blesse God for the sunne, and to expresse our thankfulnesse by all good duties.
let us Therefore Learn to bless God for the sun, and to express our thankfulness by all good duties.
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(39) verse (DIV2)
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4902
And sendeth raine on the iust and vniust. Here is noted the second common blessing bestowed of God vpon the world; And sends rain on the just and unjust. Here is noted the second Common blessing bestowed of God upon the world;
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(39) verse (DIV2)
532
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4903
to wit, the falling of the raine vpon the ground, both of good and bad.
to wit, the falling of the rain upon the ground, both of good and bad.
p-acp n1, dt n-vvg pp-f dt n1 p-acp dt n1, d pp-f j cc j.
(39) verse (DIV2)
532
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4904
Now here first obserue the forme of speech vsed by Christ, saying, God raineth; see Deut. 11. 14. The Lord giueth raine in due season, the first and latter raine.
Now Here First observe the Form of speech used by christ, saying, God rains; see Deuteronomy 11. 14. The Lord gives rain in due season, the First and latter rain.
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(39) verse (DIV2)
532
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4905
This worke is attributed to God, for waightie causes;
This work is attributed to God, for weighty Causes;
d n1 vbz vvn p-acp np1, p-acp j n2;
(39) verse (DIV2)
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4906
First, to shew that the same God, who ordained in the beginning, that the clouds should water the earth, doth by his owne power vpholde the continuance of the same blessing vnto this daie:
First, to show that the same God, who ordained in the beginning, that the Clouds should water the earth, does by his own power uphold the Continuance of the same blessing unto this day:
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(39) verse (DIV2)
532
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4907
and indeede, if he should not will the continuance hereof, it would for euer cease to raine vpon the earth.
and indeed, if he should not will the Continuance hereof, it would for ever cease to rain upon the earth.
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(39) verse (DIV2)
532
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4908
Secondly, to teach vs that God disposeth of the raine that falleth, restraining and enlarging it at his pleasure, either for the blessing,
Secondly, to teach us that God Disposeth of the rain that falls, restraining and enlarging it At his pleasure, either for the blessing,
ord, pc-acp vvi pno12 d n1 vvz pp-f dt n1 cst vvz, vvg cc vvg pn31 p-acp po31 n1, av-d p-acp dt n1,
(39) verse (DIV2)
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4909
or the punishment of the place whereon it falleth, and that many times without the helpe of the second causes.
or the punishment of the place whereon it falls, and that many times without the help of the second Causes.
cc dt n1 pp-f dt n1 c-crq pn31 vvz, cc cst d n2 p-acp dt n1 pp-f dt ord n2.
(39) verse (DIV2)
532
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4910
Leuit. 26. 3, 4. If yee walke in mine ordinances, I will send you raine in due season:
Levites 26. 3, 4. If ye walk in mine ordinances, I will send you rain in due season:
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(39) verse (DIV2)
532
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4911
and verse 19. But if you will not obey me, I will make your heauen as yron, and your earth as brasse.
and verse 19. But if you will not obey me, I will make your heaven as iron, and your earth as brass.
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(39) verse (DIV2)
532
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5039
& a restoring of grace in euery part & sacultie of the soule:
& a restoring of grace in every part & sacultie of the soul:
cc dt vvg pp-f n1 p-acp d n1 cc n1 pp-f dt n1:
(42) verse (DIV2)
552
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4912
Amos 4. 7. I haue with-held the raine from you, and caused it to raine vpon one citie, and not vpon another;
Amos 4. 7. I have withheld the rain from you, and caused it to rain upon one City, and not upon Another;
np1 crd crd pns11 vhb vvn dt n1 p-acp pn22, cc vvd pn31 pc-acp vvi p-acp crd n1, cc xx p-acp j-jn;
(39) verse (DIV2)
532
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4913
one peete was rained vpon, and that which was not rained vpon, withered. one peete was reigned upon, and that which was not reigned upon, withered.
crd n1 vbds vvn p-acp, cc cst r-crq vbds xx vvn p-acp, vvn.
(39) verse (DIV2)
532
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4914
Here then we learne first, that wee ought to pray vnto God for his raine of blessing; that is, for fruitfull seasons;
Here then we Learn First, that we ought to pray unto God for his rain of blessing; that is, for fruitful seasons;
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(39) verse (DIV2)
533
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4915
and also to be thankfull vnto God for seasonable weather when we receiue it, because hee sendeth it.
and also to be thankful unto God for seasonable weather when we receive it, Because he sends it.
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(39) verse (DIV2)
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4916
2. This must teach vs to obey & serue God, for he hath the clouds in his hands like a spunge,
2. This must teach us to obey & serve God, for he hath the Clouds in his hands like a sponge,
crd d vmb vvi pno12 pc-acp vvi cc vvi np1, c-acp pns31 vhz dt n2 p-acp po31 n2 av-j dt n1,
(39) verse (DIV2)
534
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4917
& when he wil he presseth out the raine therof:
& when he will he Presseth out the rain thereof:
cc c-crq pns31 vmb pns31 vvz av dt n1 av:
(39) verse (DIV2)
534
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4918
now, if we obey him, he wil cause it to fall vpon the earth for a blessing;
now, if we obey him, he will cause it to fallen upon the earth for a blessing;
av, cs pns12 vvb pno31, pns31 vmb vvi pn31 pc-acp vvi p-acp dt n1 p-acp dt n1;
(39) verse (DIV2)
534
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4919
but if we rebell against him, he will either hold it backe, or powre it downe vpon vs for a curse.
but if we rebel against him, he will either hold it back, or pour it down upon us for a curse.
cc-acp cs pns12 vvb p-acp pno31, pns31 vmb av-d vvi pn31 av, cc vvi pn31 a-acp p-acp pno12 p-acp dt n1.
(39) verse (DIV2)
534
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4920
3. Seeing God sendeth down the raine, we may gather that no man can certainly tel, by the course of the heauēs, the particular season of the weather day by day.
3. Seeing God sends down the rain, we may gather that no man can Certainly tell, by the course of the heavens, the particular season of the weather day by day.
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(39) verse (DIV2)
535
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4921
If the raine depended wholly vpon the celestiall bodies, then should it fall alike in all places, that be of like position to the heauens;
If the rain depended wholly upon the celestial bodies, then should it fallen alike in all places, that be of like position to the heavens;
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(39) verse (DIV2)
535
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4922
but that is not so, for God ordereth it according to the state of the people, vpon whom it falleth, either for a blessing,
but that is not so, for God Ordereth it according to the state of the people, upon whom it falls, either for a blessing,
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(39) verse (DIV2)
535
Page 209
4923
or a curse, as we haue heard.
or a curse, as we have herd.
cc dt n1, c-acp pns12 vhb vvn.
(39) verse (DIV2)
535
Page 209
4924
4. Hence we may gather, that neither witches by the help of Satan, nor yet Satan himselfe can cause raine, as many thinke;
4. Hence we may gather, that neither Witches by the help of Satan, nor yet Satan himself can cause rain, as many think;
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(39) verse (DIV2)
536
Page 209
4925
for it is God alwaies that raineth.
for it is God always that rains.
c-acp pn31 vbz np1 av cst vvz.
(39) verse (DIV2)
536
Page 209
4926
The deuill indeede is the prince of the ayre, and by Gods permission he may ioyne himselfe vnto a storme,
The Devil indeed is the Prince of the air, and by God's permission he may join himself unto a storm,
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(39) verse (DIV2)
536
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4927
& make it more terrible and hurtful; as he did in the destruction of Iobs cattell & children, by fire from heauen, & by a mightie winde:
& make it more terrible and hurtful; as he did in the destruction of Jobs cattle & children, by fire from heaven, & by a mighty wind:
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(39) verse (DIV2)
536
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4928
but yet he cannot make the matter of winde, or of raine, that is proper to God.
but yet he cannot make the matter of wind, or of rain, that is proper to God.
p-acp av pns31 vmbx vvi dt n1 pp-f n1, cc pp-f n1, cst vbz j p-acp np1.
(39) verse (DIV2)
536
Page 209
4929
5. Doth God raine vpon the earth? then we may well consider, why the land is so often plagued with vnseasonable raine:
5. Does God rain upon the earth? then we may well Consider, why the land is so often plagued with unseasonable rain:
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(39) verse (DIV2)
537
Page 209
4930
it is no doubt for our disobedience, as we haue heard, Leu. 26. 19. & the contempt of the word, among other sins, is one maine cause of this iudgement.
it is no doubt for our disobedience, as we have herd, Leu. 26. 19. & the contempt of the word, among other Sins, is one main cause of this judgement.
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(39) verse (DIV2)
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Page 209
4931
Now if we would either remoue, or preuent this plague at any time, we must turne vnto the Lord,
Now if we would either remove, or prevent this plague At any time, we must turn unto the Lord,
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(39) verse (DIV2)
537
Page 209
4932
and repent of our sins, for thereto we are called by this iudgement, Amos 4. 7. And if we doe turne,
and Repent of our Sins, for thereto we Are called by this judgement, Amos 4. 7. And if we do turn,
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(39) verse (DIV2)
537
Page 209
4933
then wil the Lord send a gratious raine vpon our land;
then will the Lord send a gracious rain upon our land;
av vmb dt n1 vvb dt j n1 p-acp po12 n1;
(39) verse (DIV2)
537
Page 209
11975
they may be reduced to fiue heads.
they may be reduced to fiue Heads.
pns32 vmb vbi vvn p-acp crd n2.
(86) verse (DIV2)
1344
Page 513
4935
for vpon the wicked God will raine snares, fire, and brimstone. And this is certaine, where God sends his iudgements for the contempt of his word,
for upon the wicked God will rain snares, fire, and brimstone. And this is certain, where God sends his Judgments for the contempt of his word,
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(39) verse (DIV2)
537
Page 209
4936
and yet men doe not repent, there one iudgement is but the fore-runner of a greater, till they bee consumed.
and yet men do not Repent, there one judgement is but the forerunner of a greater, till they be consumed.
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(39) verse (DIV2)
537
Page 209
4937
And sith experience teacheth, that after invndations of waters, vsually comes plague and pestilence; for the preuenting of these Iudgements, let vs repent.
And sith experience Teaches, that After inundations of waters, usually comes plague and pestilence; for the preventing of these Judgments, let us Repent.
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(39) verse (DIV2)
537
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4938
The last point to bee here obserued is this;
The last point to be Here observed is this;
dt ord n1 pc-acp vbi av vvn vbz d;
(39) verse (DIV2)
538
Page 210
4939
in what tearmes our Sauiour Christ expresseth, who bee the friends of God, and who bee his enemies.
in what terms our Saviour christ Expresses, who be the Friends of God, and who be his enemies.
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(39) verse (DIV2)
538
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4940
His friends, he calleth good and iust; his enemies, euill and vniust. Now that we may discerne of our estate towards God in this behalfe, we must see what a good and iust man is.
His Friends, he calls good and just; his enemies, evil and unjust. Now that we may discern of our estate towards God in this behalf, we must see what a good and just man is.
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(39) verse (DIV2)
538
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4941
In euery such a one two things are required:
In every such a one two things Are required:
p-acp d d dt crd crd n2 vbr vvn:
(39) verse (DIV2)
539
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4942
First, true faith, whereby a man laies holde on Christ for his righteousnesse, sanctification, and redemption;
First, true faith, whereby a man lays hold on christ for his righteousness, sanctification, and redemption;
ord, j n1, c-crq dt n1 vvz n1 p-acp np1 p-acp po31 n1, n1, cc n1;
(39) verse (DIV2)
539
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4943
and for the obtaining hereof, he must denie himselfe, and become nothing in himselfe, that hee may bee all in Christ.
and for the obtaining hereof, he must deny himself, and become nothing in himself, that he may be all in christ.
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(39) verse (DIV2)
539
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4944
Secondly, true conuersion of the whole man vnto God, from all sinne, so as his heart must be renued and disposed to please God in all things.
Secondly, true conversion of the Whole man unto God, from all sin, so as his heart must be renewed and disposed to please God in all things.
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(39) verse (DIV2)
539
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4945
And because these things are inward and secret, therfore to make them knowne, there is further required, that a man carrie in his heart a resolute and constant purpose, from time to time, neuer to sinne against God:
And Because these things Are inward and secret, Therefore to make them known, there is further required, that a man carry in his heart a resolute and constant purpose, from time to time, never to sin against God:
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(39) verse (DIV2)
539
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4946
and this purpose of heart he must testifie by a godly and cons••onable endeauour of life, to please God in all things;
and this purpose of heart he must testify by a godly and cons••onable endeavour of life, to please God in all things;
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(39) verse (DIV2)
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for this is the fruite of true faith, and of sound inward conuersion: and in regard hereof, were Enoch, Iob, Dauid ▪ Zacharie, and Elizabeth called iust.
for this is the fruit of true faith, and of found inward conversion: and in regard hereof, were Enoch, Job, David ▪ Zacharias, and Elizabeth called just.
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(39) verse (DIV2)
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But he that wants this constant purpose, and a daily endeauour, from a beleeuing & penitent heart to please God in all things, is a wicked person, and as yet Gods enemie.
But he that Wants this constant purpose, and a daily endeavour, from a believing & penitent heart to please God in all things, is a wicked person, and as yet God's enemy.
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(39) verse (DIV2)
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By this, first, wee see how many are deceiued euery where, with ciuill honestie;
By this, First, we see how many Are deceived every where, with civil honesty;
p-acp d, ord, pns12 vvb c-crq d vbr vvn d c-crq, p-acp j n1;
(39) verse (DIV2)
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for if a man liue vprightly among his neighbours, and doe abstaine from murther, adulterie, oppression,
for if a man live uprightly among his neighbours, and do abstain from murder, adultery, oppression,
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(39) verse (DIV2)
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and such like sinnes, hee is presently counted a good man:
and such like Sins, he is presently counted a good man:
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(39) verse (DIV2)
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4952
such a one indeede may be counted an honest man ciuilly as Ah•melec• was, but yet this outward honestie makes not a man iust and good in the sight of God so as he repute• him for his friend;
such a one indeed may be counted an honest man civilly as Ah•melec• was, but yet this outward honesty makes not a man just and good in the sighed of God so as he repute• him for his friend;
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(39) verse (DIV2)
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thereto are required true faith and true repentance, testified by new obedience.
thereto Are required true faith and true Repentance, testified by new Obedience.
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(39) verse (DIV2)
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nay, obedience is counted precisenesse, and so reproached:
nay, Obedience is counted preciseness, and so reproached:
uh, n1 vbz vvn n1, cc av vvn:
(89) verse (DIV2)
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4954
Secondly, here also see, that neither the knowledge of Gods word, nor the hearing of it with some gladnesse,
Secondly, Here also see, that neither the knowledge of God's word, nor the hearing of it with Some gladness,
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(39) verse (DIV2)
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and bringing forth some fruits, no• yet to bee able to conceiue a praier for the forme thereof;
and bringing forth Some fruits, no• yet to be able to conceive a prayer for the Form thereof;
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(39) verse (DIV2)
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4956
that none of these (I say) no no• all of these, doe make a man the friend of God indeede,
that none of these (I say) no no• all of these, do make a man the friend of God indeed,
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(39) verse (DIV2)
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4957
for all these may bee in an euill man, who hath a purpose in his heart, to liue in some sinne ▪ in whose heart as yet there is no true faith, no• sound repentance:
for all these may be in an evil man, who hath a purpose in his heart, to live in Some sin ▪ in whose heart as yet there is no true faith, no• found Repentance:
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(39) verse (DIV2)
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4958
without which (as wee heard) no man is iust in the sight of God, nor accounted for his friend.
without which (as we herd) no man is just in the sighed of God, nor accounted for his friend.
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(39) verse (DIV2)
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4959
And therefore we must not content our selues with these things, but labour to be good and iust indeede.
And Therefore we must not content our selves with these things, but labour to be good and just indeed.
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(39) verse (DIV2)
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4960
When affliction shall be••ll vs, or death approach, we would giue all the world, if it were in our hands,
When affliction shall be••ll us, or death approach, we would give all the world, if it were in our hands,
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(39) verse (DIV2)
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4961
for good assurance that God were our friend:
for good assurance that God were our friend:
p-acp j n1 cst np1 vbdr po12 n1:
(39) verse (DIV2)
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4962
now then let vs labour for true saith and repentance, and testifie these by a constant purpose,
now then let us labour for true Says and Repentance, and testify these by a constant purpose,
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(39) verse (DIV2)
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& a godly endeauour to please God in all things, through the whole course of our liues;
& a godly endeavour to please God in all things, through the Whole course of our lives;
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(39) verse (DIV2)
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4964
and then will the Lord esteeme vs for his friends.
and then will the Lord esteem us for his Friends.
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(39) verse (DIV2)
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4965
Verse. 46. 〈 ◊ 〉 if you loue them that loue you, what reward shall yee haue? doe not the Publicans euen the same?
Verse. 46. 〈 ◊ 〉 if you love them that love you, what reward shall ye have? do not the Publicans even the same?
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(40) verse (DIV2)
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4966
In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies,
In these words our Saviour christ propounds a second reason to persuade his Disciples and hearers to love their enemies,
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(40) verse (DIV2)
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4967
and to the end it might take the deeper root in their hearts, he repeats the same againe in the next verse, which in effect is the same with this.
and to the end it might take the Deeper root in their hearts, he repeats the same again in the next verse, which in Effect is the same with this.
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(40) verse (DIV2)
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4968
The words are plaine, if we know what Publicans were; Publicans therefore were officers that gathered t•ll and tribute, taxes, and rents, of the Iewes,
The words Are plain, if we know what Publicans were; Publicans Therefore were Officers that gathered t•ll and tribute, Taxes, and rends, of the Iewes,
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(40) verse (DIV2)
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4969
for the Romane Emperom, to whom the Iewes were in subiection.
for the Roman Emperom, to whom the Iewes were in subjection.
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(40) verse (DIV2)
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4970
Now in the gathering of it, they vsed much iniustice & oppression, for which cause they were hated of the Iewes, aboue all other people,
Now in the gathering of it, they used much injustice & oppression, for which cause they were hated of the Iewes, above all other people,
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(40) verse (DIV2)
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4971
& esteemed most basely of ▪ Now (saith Christ) though these Publicans be void of all good conscience,
& esteemed most basely of ▪ Now (Says christ) though these Publicans be void of all good conscience,
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(40) verse (DIV2)
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4972
yet they will loue their friends, of whom they are loued.
yet they will love their Friends, of whom they Are loved.
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(40) verse (DIV2)
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4973
And hence Christ reasons thus, If you my hearers doe but lo•e them that loue you, ye do but as these Publicans do;
And hence christ Reasons thus, If you my hearers do but lo•e them that love you, you do but as these Publicans do;
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(40) verse (DIV2)
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4974
but you must do more then such vngodly persons doe: and therefore you must loue your very enemies. but you must do more then such ungodly Persons do: and Therefore you must love your very enemies.
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(40) verse (DIV2)
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4975
Here first obserue, that Christ doth not forbid one friend to loue another, for then he should be cōt•ary to himselfe;
Here First observe, that christ does not forbid one friend to love Another, for then he should be cont•ary to himself;
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(40) verse (DIV2)
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4976
but here he condemnes carnall loue, whereby one man loues another, onely because he is loued againe, which in effect is nothing else,
but Here he condemns carnal love, whereby one man loves Another, only Because he is loved again, which in Effect is nothing Else,
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(40) verse (DIV2)
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4977
but for a man to loue himselfe in another.
but for a man to love himself in Another.
cc-acp p-acp dt n1 pc-acp vvi px31 p-acp j-jn.
(40) verse (DIV2)
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4978
And here to note the true maner of louing our neighbour, this Rule must be remembred, that all the commandements of the second Table, must be practised in & with the first cōmandement, touching the loue of God:
And Here to note the true manner of loving our neighbour, this Rule must be remembered, that all the Commandments of the second Table, must be practised in & with the First Commandment, touching the love of God:
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(40) verse (DIV2)
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4979
thus father and mother must be honoured, in God & for God; & thus one man must loue another in God;
thus father and mother must be honoured, in God & for God; & thus one man must love Another in God;
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(40) verse (DIV2)
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4980
yea thogh he be his enemy, because he is Gods creature, & beares his image, as well as he himselfe doth;
yea though he be his enemy, Because he is God's creature, & bears his image, as well as he himself does;
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(40) verse (DIV2)
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4981
yea, he is by God commēded to our loue.
yea, he is by God commended to our love.
uh, pns31 vbz p-acp np1 vvd p-acp po12 n1.
(40) verse (DIV2)
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4982
This must be the groūd, though for other respects our loue may increase towards our brother.
This must be the ground, though for other respects our love may increase towards our brother.
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(40) verse (DIV2)
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4983
What reward shall ye haue? Here Christ would teach vs singular wisdome for the ordering of our liues; What reward shall you have? Here christ would teach us singular Wisdom for the ordering of our lives;
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(40) verse (DIV2)
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4984
namely, that we giue our selues especially to the doing of such things, as with God haue promise of reward:
namely, that we give our selves especially to the doing of such things, as with God have promise of reward:
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(40) verse (DIV2)
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4985
what moued Moses to refuse to be called the sonne of P•ar••• daughter, to forsake the pleasures and riches of Egypt,
what moved Moses to refuse to be called the son of P•ar••• daughter, to forsake the pleasures and riches of Egypt,
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(40) verse (DIV2)
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4986
and to choose to suffer affliction with Gods people? the word of God is plaine, he had respect to the recompence of reward.
and to choose to suffer affliction with God's people? the word of God is plain, he had respect to the recompense of reward.
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(40) verse (DIV2)
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4987
But this doctrine is not regarded, else how should all places abound so much with idle persons,
But this Doctrine is not regarded, Else how should all places abound so much with idle Persons,
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(40) verse (DIV2)
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4988
and such as giue themselues wholly to gaming and company keeping, to sports and delight:
and such as give themselves wholly to gaming and company keeping, to sports and delight:
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(40) verse (DIV2)
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now what reward can these looke for at Gods hands, vnlesse it be the wages of sinne, which is eternall death? Let vs therefore beware of such a course,
now what reward can these look for At God's hands, unless it be the wages of sin, which is Eternal death? Let us Therefore beware of such a course,
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(40) verse (DIV2)
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and learne to abound in good works, which are things good and profitable.
and Learn to abound in good works, which Are things good and profitable.
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(40) verse (DIV2)
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Doe not the Publicanes euen the same? Our Sauiour Christs intent in this instance, is to shewe that his Disciples, Do not the Publicans even the same? Our Saviour Christ intent in this instance, is to show that his Disciples,
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(40) verse (DIV2)
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and so all professors of the Gospel, must goe beyond all other people in duties of loue;
and so all professors of the Gospel, must go beyond all other people in duties of love;
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(40) verse (DIV2)
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indeede then whole life should be spent in the practise of this vertue, Ephes. 5. 1. Wal•e, that is, lead the course of your life in loue; and the state of the Church is, to dwell in loue, 1. Iohn 4. 16. The reason is great,
indeed then Whole life should be spent in the practice of this virtue, Ephesians 5. 1. Wal•e, that is, led the course of your life in love; and the state of the Church is, to dwell in love, 1. John 4. 16. The reason is great,
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(40) verse (DIV2)
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for Christians of all other, receiue the greatest measure of loue from God, through Iesus Christ,
for Christians of all other, receive the greatest measure of love from God, through Iesus christ,
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(40) verse (DIV2)
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4995
and therefore they must abound in this grace; first ••wards God, and then one towards another:
and Therefore they must abound in this grace; First ••wards God, and then one towards Another:
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(40) verse (DIV2)
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that is, to preach, and by preaching to pronounce that I the Lord will doe these things.
that is, to preach, and by preaching to pronounce that I the Lord will do these things.
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(45) verse (DIV2)
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Verse 47. And if yee be friendly to your brethren onely, what singular thing doe ye? doe not euen the Publicanes likewise?
Verse 47. And if ye be friendly to your brothers only, what singular thing do you? do not even the Publicans likewise?
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(41) verse (DIV2)
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4998
Christs drif• in these words, is further to inforce the dutie of loue, to the same effect with the former verse.
Christ drif• in these words, is further to enforce the duty of love, to the same Effect with the former verse.
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(41) verse (DIV2)
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4999
The word translated be friendly, betokens the friendship which was shewed in that countrie in salutations, by embracing;
The word translated be friendly, betokens the friendship which was showed in that country in salutations, by embracing;
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(41) verse (DIV2)
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now saith Christ, the very Publicanes will kindly embrace their friends, therefore you must doe more.
now Says christ, the very Publicans will kindly embrace their Friends, Therefore you must do more.
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(41) verse (DIV2)
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5001
We obserued before, three branches of kind vsage to be shewed towards an enemie;
We observed before, three branches of kind usage to be showed towards an enemy;
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(41) verse (DIV2)
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to wit, to speake well of him, to pray for him, & to do him good:
to wit, to speak well of him, to pray for him, & to do him good:
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(41) verse (DIV2)
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now here we may annexe a fourth, euen friendly salutation.
now Here we may annex a fourth, even friendly salutation.
av av pns12 vmb vvi dt ord, av j n1.
(41) verse (DIV2)
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This Christ enioyned to his Disciples, when hee sent them to preach, when ye come into an house salute the same:
This christ enjoined to his Disciples, when he sent them to preach, when you come into an house salute the same:
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(41) verse (DIV2)
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5005
Mat. 10. 12. although it may be, afterward they cursed it, because it was vnworthy.
Mathew 10. 12. although it may be, afterwards they cursed it, Because it was unworthy.
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(41) verse (DIV2)
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5006
And hēce we must learne to be kind and courteous in salutation to our professed enemies.
And hence we must Learn to be kind and courteous in salutation to our professed enemies.
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(41) verse (DIV2)
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Obiect. 1. This is to countenance them in their sinne, & wrong doing vnto vs? Ans. In saluting an enemie, we must put a difference betweene his person and his sinne;Object. 1. This is to countenance them in their sin, & wrong doing unto us? Ans. In saluting an enemy, we must put a difference between his person and his sin;
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(41) verse (DIV2)
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we must shew kindnesse to his person, but not countenance his sinne: nay, when we embrace his person, if occasion be offered, we must disgrace his sinne.
we must show kindness to his person, but not countenance his sin: nay, when we embrace his person, if occasion be offered, we must disgrace his sin.
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(41) verse (DIV2)
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Ob. 2. 2. Ioh. 10. If any man bring not this doctrine, bid him not God speed. Ob. 2. 2. John 10. If any man bring not this Doctrine, bid him not God speed.
np1 crd crd np1 crd cs d n1 vvb xx d n1, vvb pno31 xx np1 n1.
(41) verse (DIV2)
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Ans. Iohn there speaks of such persons as are enemies to God, to his truth,Ans. John there speaks of such Persons as Are enemies to God, to his truth,
np1 np1 a-acp vvz pp-f d n2 c-acp vbr n2 p-acp np1, p-acp po31 n1,
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& to his Church, & such indeed we must not embrace: 2. Kin. •. 14. Elisha saith to Iehorā the idolatrous king of Israel, that hee would not haue looked vpon him nor seene him, had it not beene for reuerence of Iehosaphat the good king of Iudah then present.
& to his Church, & such indeed we must not embrace: 2. Kin. •. 14. Elisha Says to Iehorā the idolatrous King of Israel, that he would not have looked upon him nor seen him, had it not been for Reverence of Jehoshaphat the good King of Iudah then present.
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But priuate enemies of whome Christ here speaketh, must alwaies be kindly vsed in salutation.
But private enemies of whom christ Here speaks, must always be kindly used in salutation.
p-acp j n2 pp-f r-crq np1 av vvz, vmb av vbi av-j vvn p-acp n1.
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And yet there is a case, wherein this kinde salutation may be denied to one that is not a publike enemie:
And yet there is a case, wherein this kind salutation may be denied to one that is not a public enemy:
cc av pc-acp vbz dt n1, c-crq d j n1 vmb vbi vvn p-acp pi cst vbz xx dt j n1:
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to wit, when a superiour omitteth it as a part of chastisement and correction vpon the inferiour.
to wit, when a superior omitteth it as a part of chastisement and correction upon the inferior.
p-acp n1, c-crq dt j-jn vvz pn31 p-acp dt n1 pp-f n1 cc n1 p-acp dt j-jn.
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Thus Dauid denied libertie to Absalon to come in his sight for a time, after he had pardoned him for killing Am•on, 2. Sam. 14. 24. but among equalls and priuate men this must be practised;
Thus David denied liberty to Absalom to come in his sighed for a time, After he had pardoned him for killing Am•on, 2. Sam. 14. 24. but among equals and private men this must be practised;
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yea, we must salute kindly though they salute vs not againe.
yea, we must salute kindly though they salute us not again.
uh, pns12 vmb vvi av-j cs pns32 vvb pno12 xx av.
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v. 48. Be ye therfore perfect, as your father which is in heauē is perfect:
v. 48. Be you Therefore perfect, as your father which is in heaven is perfect:
n1 crd vbb pn22 av j, c-acp po22 n1 r-crq vbz p-acp n1 vbz j:
(42) verse (DIV2)
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Here Christ inferres an excellent consequent from the former reasons, wherein he exhorts his Disciples to perfection in all the duties of loue. In it obserue two parts:
Here christ infers an excellent consequent from the former Reasons, wherein he exhorts his Disciples to perfection in all the duties of love. In it observe two parts:
av np1 vvz dt j j p-acp dt j n2, c-crq pns31 vvz po31 n2 p-acp n1 p-acp d dt n2 pp-f n1. p-acp pn31 vvb crd n2:
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a commandement to be perfect; and a patterne thereof in God.
a Commandment to be perfect; and a pattern thereof in God.
dt n1 pc-acp vbi j; cc dt n1 av p-acp np1.
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For the first, why doth God command that which no man can performe, for who can be perfect? Ans. God giues this and such like commandements for diuers causes:
For the First, why does God command that which no man can perform, for who can be perfect? Ans. God gives this and such like Commandments for diverse Causes:
p-acp dt ord, q-crq vdz np1 vvi d r-crq dx n1 vmb vvi, p-acp r-crq vmb vbi j? np1 np1 vvz d cc d j n2 p-acp j n2:
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first, in regard of his elect, for to them Gods commandements serue as meanes of obedience, God by his grace enabling them to doe that which by command ho requires:
First, in regard of his elect, for to them God's Commandments serve as means of Obedience, God by his grace enabling them to do that which by command ho requires:
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for as in the creation Gods commandement gaue beeing to the creatures, so is it after a sort in the regeneration,
for as in the creation God's Commandment gave being to the creatures, so is it After a sort in the regeneration,
c-acp c-acp p-acp dt n1 npg1 n1 vvd vbg p-acp dt n2, av vbz pn31 p-acp dt n1 p-acp dt n1,
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as here, be ye perfect, is a meanes to make Gods children perfect.
as Here, be you perfect, is a means to make God's children perfect.
c-acp av, vbb pn22 j, vbz dt n2 pc-acp vvi npg1 n2 j.
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Secondly, in regard of the wicked, as well to restraine corruption in them, for the peace of his Church,
Secondly, in regard of the wicked, as well to restrain corruption in them, for the peace of his Church,
ord, p-acp n1 pp-f dt j, c-acp av pc-acp vvi n1 p-acp pno32, p-acp dt n1 pp-f po31 n1,
(42) verse (DIV2)
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as also to leaue them without excuse, seeing the best workes they doe are short of that which they are bound to performe.
as also to leave them without excuse, seeing the best works they do Are short of that which they Are bound to perform.
c-acp av pc-acp vvi pno32 p-acp n1, vvg dt js n2 pns32 vdb vbr j pp-f d r-crq pns32 vbr vvn pc-acp vvi.
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To come to the vertue commanded, which is perfection in duties of loue. Perfection in generall, is twofold:
To come to the virtue commanded, which is perfection in duties of love. Perfection in general, is twofold:
pc-acp vvi p-acp dt n1 vvd, r-crq vbz n1 p-acp n2 pp-f vvb. n1 p-acp n1, vbz j:
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of the Law, and of the Gospel.
of the Law, and of the Gospel.
pp-f dt n1, cc pp-f dt n1.
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Perfection of the law, is when a man loues God and his neighbour, according to the rigour of the law.
Perfection of the law, is when a man loves God and his neighbour, according to the rigour of the law.
n1 pp-f dt n1, vbz c-crq dt n1 vvz np1 cc po31 n1, vvg p-acp dt n1 pp-f dt n1.
(42) verse (DIV2)
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This is in no man in this life, but this shall be in Gods elect in the life to come.
This is in no man in this life, but this shall be in God's elect in the life to come.
d vbz p-acp dx n1 p-acp d n1, cc-acp d vmb vbi p-acp n2 vvb p-acp dt n1 pc-acp vvi.
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Perfection of the Gospel, is that endeauour of obedience which God accepts in Christ, at the hands of his children.
Perfection of the Gospel, is that endeavour of Obedience which God accepts in christ, At the hands of his children.
n1 pp-f dt n1, vbz cst n1 pp-f n1 r-crq np1 vvz p-acp np1, p-acp dt n2 pp-f po31 n2.
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This distinction the Apostle maketh, Philip. 3. for first he saith, he hath not attained to perfection, v. 12. meaning, the perfection of the law:
This distinction the Apostle makes, Philip. 3. for First he Says, he hath not attained to perfection, v. 12. meaning, the perfection of the law:
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(42) verse (DIV2)
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and yet after he speaketh of himselfe and others, as beeing perfect, v. 15. Let vs (saith he) as many as be perfect be thus minded;
and yet After he speaks of himself and Others, as being perfect, v. 15. Let us (Says he) as many as be perfect be thus minded;
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that is, as many as be perfect according to the Gospel.
that is, as many as be perfect according to the Gospel.
cst vbz, c-acp d c-acp vbb j vvg p-acp dt n1.
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Thus were Noah, Abraham, Iob, Zacharie, and Elizabeth perfect, that is, syncere and vpright before God both in heart and life:
Thus were Noah, Abraham, Job, Zacharias, and Elizabeth perfect, that is, sincere and upright before God both in heart and life:
av vbdr np1, np1, np1, np1, cc np1 j, cst vbz, j cc av-j p-acp np1 av-d p-acp n1 cc n1:
(42) verse (DIV2)
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and this is that perfection which Christ here requireth. Further, this Euangelical perfectiō hath 2. parts;
and this is that perfection which christ Here requires. Further, this Evangelical perfection hath 2. parts;
cc d vbz d n1 r-crq np1 av vvz. jc, d np1 n1 vhz crd n2;
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either of mans nature, or of his actions. The perfection of mans nature is by regeneration;
either of men nature, or of his actions. The perfection of men nature is by regeneration;
d pp-f ng1 n1, cc pp-f po31 n2. dt n1 pp-f ng1 n1 vbz p-acp n1;
(42) verse (DIV2)
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for as in original sinne, is both guilt of Adams sinne imputed, & corruption inherent, which is the seed of all sinne:
for as in original sin, is both guilt of Adams sin imputed, & corruption inherent, which is the seed of all sin:
c-acp c-acp p-acp j-jn n1, vbz d n1 pp-f npg1 n1 j-vvn, cc n1 j, r-crq vbz dt n1 pp-f d n1:
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so in regeneration, which is the renuing of mans corrupt nature, there is an abolishing of corruptiō,
so in regeneration, which is the renewing of men corrupt nature, there is an abolishing of corruption,
av p-acp n1, r-crq vbz dt vvg pp-f ng1 j n1, pc-acp vbz dt n-vvg pp-f n1,
(42) verse (DIV2)
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for look how far coruptiō spread it selfe by Adams sin, so far doth grace extend by regeneration.
for look how Far corruption spread it self by Adams since, so Far does grace extend by regeneration.
p-acp vvi c-crq av-j n1 vvd pn31 n1 p-acp npg1 n1, av av-j vdz n1 vvi p-acp n1.
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Of this perfection there be three branches;
Of this perfection there be three branches;
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First, an vpright iudgement in the minde, whereby a man vnderstands and beleeees not onely the grounds of religion,
First, an upright judgement in the mind, whereby a man understands and beleeees not only the grounds of Religion,
ord, dt av-j n1 p-acp dt n1, c-crq dt n1 vvz cc vvz xx av-j dt n2 pp-f n1,
(42) verse (DIV2)
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5043
but euery other doctrine truely grounded in the word, and is ready to receiue it, as it is further reuealed; this is sinceritie in iudgement:
but every other Doctrine truly grounded in the word, and is ready to receive it, as it is further revealed; this is sincerity in judgement:
cc-acp d j-jn n1 av-j vvn p-acp dt n1, cc vbz j pc-acp vvi pn31, c-acp pn31 vbz av-jc vvn; d vbz n1 p-acp n1:
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whereby it is plaine, that to hold onely the grounds of religion, and for other points, to follow the time, is a great imperfection and want of sinceritie.
whereby it is plain, that to hold only the grounds of Religion, and for other points, to follow the time, is a great imperfection and want of sincerity.
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Secondly, a pure and honest heart, wherby a man is free from any purpose to liue in sinne;
Secondly, a pure and honest heart, whereby a man is free from any purpose to live in sin;
ord, dt j cc j n1, c-crq dt n1 vbz j p-acp d n1 pc-acp vvi p-acp n1;
(42) verse (DIV2)
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and on the contrarie is inclined to euery thing that is good.
and on the contrary is inclined to every thing that is good.
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(42) verse (DIV2)
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Thirdly, a good cōscience, giuing testimony according to the word, & so excusing, that a man may say with Paul, I know nothing by my self:
Thirdly, a good conscience, giving testimony according to the word, & so excusing, that a man may say with Paul, I know nothing by my self:
ord, dt j n1, vvg n1 vvg p-acp dt n1, cc av vvg, cst dt n1 vmb vvi p-acp np1, pns11 vvb pix p-acp po11 n1:
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meaning, for which he should condemne himselfe. And look, where nature is renued, there these three are neuer wanting.
meaning, for which he should condemn himself. And look, where nature is renewed, there these three Are never wanting.
vvg, p-acp r-crq pns31 vmd vvi px31. cc vvb, c-crq n1 vbz vvd, a-acp d crd vbr av-x vvg.
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Perfections of mans actions, standeth in two things; First, in bewailing his wants and imperfections, knowne and secret;
Perfections of men actions, Stands in two things; First, in bewailing his Wants and imperfections, known and secret;
n2 pp-f ng1 n2, vvz p-acp crd n2; ord, p-acp vvg po31 n2 cc n2, vvn cc j-jn;
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for it is a degree of perfection, to bewaile our imperfection. Secondly, in setting himselfe from a sincere heart, to obey God in all his commandements, as occasion is offered:
for it is a degree of perfection, to bewail our imperfection. Secondly, in setting himself from a sincere heart, to obey God in all his Commandments, as occasion is offered:
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Psal. 119. 6. I shall not be confounded, when I haue respect to all thy commandements:
Psalm 119. 6. I shall not be confounded, when I have respect to all thy Commandments:
np1 crd crd pns11 vmb xx vbi vvn, c-crq pns11 vhb n1 p-acp d po21 n2:
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and this indeed, is the perfection of a Christian: halfe obedience is nothing;
and this indeed, is the perfection of a Christian: half Obedience is nothing;
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(42) verse (DIV2)
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for as Iames saith, hee that failes in one commandement of purpose and custome, is guiltie of all,
for as James Says, he that fails in one Commandment of purpose and custom, is guilty of all,
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because if like occasion were offered, he would breake all the rest.
Because if like occasion were offered, he would break all the rest.
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But it will be said, a man may haue both these, and yet want much of perfection.
But it will be said, a man may have both these, and yet want much of perfection.
p-acp pn31 vmb vbi vvn, dt n1 vmb vhi d d, cc av vvb d pp-f n1.
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Answer. A thing is said to be perfect two waies; either in parts, when it hath all the parts of perfection, though in weake measure;Answer. A thing is said to be perfect two ways; either in parts, when it hath all the parts of perfection, though in weak measure;
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(42) verse (DIV2)
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or in degrees, when it hath a full measure of perfection in euery part.
or in Degrees, when it hath a full measure of perfection in every part.
cc p-acp n2, c-crq pn31 vhz dt j n1 pp-f n1 p-acp d n1.
(42) verse (DIV2)
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A child newe borne is a perfect man in regard of his parts, hauing all the parts and members of a man;
A child new born is a perfect man in regard of his parts, having all the parts and members of a man;
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but it is not perfect in degree, till euery part grow vp to his perfection.
but it is not perfect in degree, till every part grow up to his perfection.
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Now the child of God when hee is regenerate, hath all the parts of perfection in soule & bodie, though in weake measure;
Now the child of God when he is regenerate, hath all the parts of perfection in soul & body, though in weak measure;
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(42) verse (DIV2)
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And in common reason it must be so, for a man is but a Steward ouer the goods which hee possesseth;
And in Common reason it must be so, for a man is but a Steward over the goods which he Possesses;
cc p-acp j n1 pn31 vmb vbi av, p-acp dt n1 vbz p-acp dt n1 p-acp dt n2-j r-crq pns31 vvz;
(44) verse (DIV2)
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but in this life, he is not perfect in degrees, which is that full measure the law requireth. 2. Chron. 15. 17. The heart of Asa is said to be perfect towards God all his daies:
but in this life, he is not perfect in Degrees, which is that full measure the law requires. 2. Chronicles 15. 17. The heart of Asa is said to be perfect towards God all his days:
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and yet the high places were not taken away;
and yet the high places were not taken away;
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(42) verse (DIV2)
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5063
yea he failed in seeking to the Physition, and not vnto God, chap. 16. 12. Asa then had perfection of parts,
yea he failed in seeking to the physician, and not unto God, chap. 16. 12. Asa then had perfection of parts,
uh pns31 vvd p-acp vvg p-acp dt n1, cc xx p-acp np1, n1 crd crd np1 av vhd n1 pp-f n2,
(42) verse (DIV2)
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5064
but to perfection of degrees he attained not in this life, & therfore he failed in these particulars, through the weakenesse of sanctification, which here is not finished till death.
but to perfection of Degrees he attained not in this life, & Therefore he failed in these particulars, through the weakness of sanctification, which Here is not finished till death.
cc-acp p-acp n1 pp-f n2 pns31 vvd xx p-acp d n1, cc av pns31 vvd p-acp d n2-j, p-acp dt n1 pp-f n1, r-crq av vbz xx vvn p-acp n1.
(42) verse (DIV2)
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5065
So then it is plaine, there is a perfection in the child of God, though ioyned with much weakenesse, euen in this life;
So then it is plain, there is a perfection in the child of God, though joined with much weakness, even in this life;
av av pn31 vbz j, pc-acp vbz dt n1 p-acp dt n1 pp-f np1, cs vvn p-acp d n1, av p-acp d n1;
(42) verse (DIV2)
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5066
his nature is perfect being renued in soule to sound iudgement, to an honest heart, and a good conscience:
his nature is perfect being renewed in soul to found judgement, to an honest heart, and a good conscience:
po31 n1 vbz j vbg j-vvn p-acp n1 pc-acp vvi n1, p-acp dt j n1, cc dt j n1:
(42) verse (DIV2)
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his actions are perfect in Gods acceptance through Christ, while he bewailes his imperfection, and endeauours sincerely to please God in all things.
his actions Are perfect in God's acceptance through christ, while he bewails his imperfection, and endeavours sincerely to please God in all things.
po31 n2 vbr j p-acp npg1 n1 p-acp np1, cs pns31 vvz po31 n1, cc n2 av-j pc-acp vvi np1 p-acp d n2.
(42) verse (DIV2)
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5068
This is that which Christ enioynes to his Disciples, this we must labour for, if we wil resemble our heauenly father, we can get no higher in this life;
This is that which christ enjoins to his Disciples, this we must labour for, if we will resemble our heavenly father, we can get no higher in this life;
d vbz d r-crq np1 vvz p-acp po31 n2, d pns12 vmb vvi p-acp, cs pns12 vmb vvi po12 j n1, pns12 vmb vvi av-dx av-jc p-acp d n1;
(42) verse (DIV2)
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5069
but let vs attaine to this, and in the life to come we shall bee perfect in degrees,
but let us attain to this, and in the life to come we shall be perfect in Degrees,
cc-acp vvb pno12 vvi p-acp d, cc p-acp dt n1 pc-acp vvi pns12 vmb vbi j p-acp n2,
(42) verse (DIV2)
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5070
for then our regeneration shall be accomplished. But herein men faile and come short of their dutie;
for then our regeneration shall be accomplished. But herein men fail and come short of their duty;
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(42) verse (DIV2)
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5071
as first, all those that spend their strength and wit to get the things of this world;
as First, all those that spend their strength and wit to get the things of this world;
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(42) verse (DIV2)
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5072
these men little thinke of this perfection which the Lord requires in his children;
these men little think of this perfection which the Lord requires in his children;
d n2 av-j vvb pp-f d n1 r-crq dt n1 vvz p-acp po31 n2;
(42) verse (DIV2)
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it may be they will heare the word, but yet their hearts are so glued to the earth & earthly things, that they sauour not of regeneration, they know not what it meanes:
it may be they will hear the word, but yet their hearts Are so glued to the earth & earthly things, that they savour not of regeneration, they know not what it means:
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(42) verse (DIV2)
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but if they will be Gods children, they must follow Iehosaphat, 2. Chro. 17. 6. who lift vp his heart to the waies of the Lord;
but if they will be God's children, they must follow Jehoshaphat, 2. Chro 17. 6. who lift up his heart to the ways of the Lord;
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(42) verse (DIV2)
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5075
for that is the meanes to come to perfection.
for that is the means to come to perfection.
p-acp d vbz dt n2 pc-acp vvi p-acp n1.
(42) verse (DIV2)
556
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5076
Secondly, those also are reprooued, that content themselues with a small measure of knowledge, and doe not striue after perfection, as Christ requireth:
Secondly, those also Are reproved, that content themselves with a small measure of knowledge, and do not strive After perfection, as christ requires:
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(42) verse (DIV2)
557
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5077
how can they haue a sound iudgement, which studie not to know the doctrine of the Scripture?
how can they have a found judgement, which study not to know the Doctrine of the Scripture?
c-crq vmb pns32 vhb dt j n1, r-crq vvi xx pc-acp vvi dt n1 pp-f dt n1?
(42) verse (DIV2)
557
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5078
Thirdly, that generall want of Christian perfection is here reproued, when men content themselues, to yeeld respect to the outward duties of the first Table, that concerne Gods worship,
Thirdly, that general want of Christian perfection is Here reproved, when men content themselves, to yield respect to the outward duties of the First Table, that concern God's worship,
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(42) verse (DIV2)
558
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5079
and yet neglect the duties of the second Table, that concerne their brethren in generall, and pertaine to their functions and callings in particular.
and yet neglect the duties of the second Table, that concern their brothers in general, and pertain to their functions and callings in particular.
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(42) verse (DIV2)
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for it did amase and astonish them.
for it did amaze and astonish them.
c-acp pn31 vdd vvi cc vvi pno32.
(90) verse (DIV2)
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5080
This is a common fault in Magistrates, Ministers, Parents, Masters, Seruants, &c. they will be Christians in the Church,
This is a Common fault in Magistrates, Ministers, Parents, Masters, Servants, etc. they will be Christians in the Church,
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(42) verse (DIV2)
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5081
but they neglect to shew the power thereof in their callings;
but they neglect to show the power thereof in their callings;
cc-acp pns32 vvb pc-acp vvi dt n1 av p-acp po32 n2;
(42) verse (DIV2)
558
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5082
but this is a grieuous want of sincerity, which makes them farre vnlike their heauenly father:
but this is a grievous want of sincerity, which makes them Far unlike their heavenly father:
cc-acp d vbz dt j n1 pp-f n1, r-crq vvz pno32 av-j av-j po32 j n1:
(42) verse (DIV2)
558
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5083
for hee is euer like himselfe, and therefore looke what men professe in Gods worship, that must they practise in their callings.
for he is ever like himself, and Therefore look what men profess in God's worship, that must they practise in their callings.
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(42) verse (DIV2)
558
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5084
A magistrate must be a Christian vpon the Bench, as well as in the Church; in the administration of iustice, as well as in the Congregation:
A magistrate must be a Christian upon the Bench, as well as in the Church; in the administration of Justice, as well as in the Congregation:
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(42) verse (DIV2)
558
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5085
and so must Ministers, Masters, and all estates.
and so must Ministers, Masters, and all estates.
cc av vmb n2, n2, cc d n2.
(42) verse (DIV2)
558
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5086
God allowes not of their seruice in the Church, that serue their wicked lusts at home, Ierem. 7. 9, 10. Gods sacrifices vnder the law must be whole and sound, not halt and lame, or maimed;
God allows not of their service in the Church, that serve their wicked Lustiest At home, Jeremiah 7. 9, 10. God's Sacrifices under the law must be Whole and found, not halt and lame, or maimed;
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(42) verse (DIV2)
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5087
and such should our obedience be vnder the Gospel, with sincere respect to all Gods commandements.
and such should our Obedience be under the Gospel, with sincere respect to all God's Commandments.
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(42) verse (DIV2)
558
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5088
It profited Herod little to heare Iohn gladly, and to doe many things, so long as he kept his brothers wife;
It profited Herod little to hear John gladly, and to do many things, so long as he kept his Brother's wife;
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(42) verse (DIV2)
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5089
nor Iudas to follow Christ, while his heart was vpon the bagge.
nor Iudas to follow christ, while his heart was upon the bag.
ccx np1 pc-acp vvi np1, cs po31 n1 vbds p-acp dt n1.
(42) verse (DIV2)
558
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5090
Let our practise of religion therefore, shew forth the truth of our publike profession, and so shall we in some sort resemble our heauenly Father.
Let our practice of Religion Therefore, show forth the truth of our public profession, and so shall we in Some sort resemble our heavenly Father.
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(42) verse (DIV2)
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5091
Chap. 6.
Chap. 6.
np1 crd
(43) chapter (DIV1)
558
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Vers. 1. Take heede that you giue not your Almes before men, to be seene of them,
Vers. 1. Take heed that you give not your Alms before men, to be seen of them,
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(44) verse (DIV2)
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5093
or else yee shall haue no reward of your Father which is in heauen.
or Else ye shall have no reward of your Father which is in heaven.
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(44) verse (DIV2)
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5094
IN the former Chapter, the Euangelist hath faithfully recorded three parts of our Sauiour Christs Sermon,
IN the former Chapter, the Evangelist hath faithfully recorded three parts of our Saviour Christ Sermon,
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(44) verse (DIV2)
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and here hee beginneth the fourth, which reacheth to the nineteenth verse of this Chapter;
and Here he begins the fourth, which reaches to the nineteenth verse of this Chapter;
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(44) verse (DIV2)
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5096
wherein our Sauiour Christ goeth, about to reforme his hearers of all abuses in doing good workes,
wherein our Saviour christ Goes, about to reform his hearers of all Abuses in doing good works,
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(44) verse (DIV2)
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5097
and hee instanceth in these three;
and he Instanceth in these three;
cc pns31 vvz p-acp d crd;
(44) verse (DIV2)
559
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5098
Almes deedes, Praier, and Fasting: not so much commanding them, as giuing direction for the right manner of performing them,Alms Deeds, Prayer, and Fasting: not so much commanding them, as giving direction for the right manner of performing them,
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(44) verse (DIV2)
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5099
so as they may be acceptable vnto God.
so as they may be acceptable unto God.
av c-acp pns32 vmb vbi j p-acp np1.
(44) verse (DIV2)
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5100
From the first verse to the fift, hee intreateth of Almes deedes, propounding two seuerall commandements, touching the manner of giuing Almes:
From the First verse to the fift, he intreateth of Alms Deeds, propounding two several Commandments, touching the manner of giving Alms:
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(44) verse (DIV2)
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5101
The first is in this 1. verse, Take heed that you giue not your Almes before men, to be seene of them:
The First is in this 1. verse, Take heed that you give not your Alms before men, to be seen of them:
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(44) verse (DIV2)
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5102
which he enforceth by an effectuall reason in the words following, or else re shall haue no reward of your Father which is in heauen.
which he enforceth by an effectual reason in the words following, or Else re shall have no reward of your Father which is in heaven.
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(44) verse (DIV2)
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5103
And then exemplifieth it by a particular example of a corrupt manner of giuing Almes, borrowed from the ambitions practise of the Scribes and Pharisies, v. 2. The second commandement touching Almes giuing, is in the 3. verse;
And then exemplifieth it by a particular Exampl of a corrupt manner of giving Alms, borrowed from the ambitions practice of the Scribes and Pharisees, v. 2. The second Commandment touching Alms giving, is in the 3. verse;
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(44) verse (DIV2)
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5104
whereof he renders a reason in the 4. verse.
whereof he renders a reason in the 4. verse.
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(44) verse (DIV2)
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5105
For the first commandement, Take heed, &c. This may seeme to bee repugnant to that precept giuen before, Chap. 1. 16. Let your light so shine before men, that they may see your good workes.
For the First Commandment, Take heed, etc. This may seem to be repugnant to that precept given before, Chap. 1. 16. Let your Light so shine before men, that they may see your good works.
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(44) verse (DIV2)
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5106
But here is no contrarietie, if we marke well;
But Here is no contrariety, if we mark well;
p-acp av vbz dx n1, cs pns12 vvb av;
(44) verse (DIV2)
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5107
for in the former chapter wee are commanded to doe good workes before men, that they may see them,
for in the former chapter we Are commanded to do good works before men, that they may see them,
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(44) verse (DIV2)
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5108
and glorifie God for the same.
and Glorify God for the same.
cc vvi np1 p-acp dt d.
(44) verse (DIV2)
560
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5109
Now here wee are not forbidden simply to doe good workes before men, but to doe them before men for this ende, to haue our praise of men, that we might be glorified for doing them, howsoeuer it went with God.
Now Here we Are not forbidden simply to do good works before men, but to do them before men for this end, to have our praise of men, that we might be glorified for doing them, howsoever it went with God.
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(44) verse (DIV2)
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5110
Before we come to the Rule, the words are somewhat to bee scanned;
Before we come to the Rule, the words Are somewhat to be scanned;
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(44) verse (DIV2)
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5111
for whereas we read them thus, Giue not your Almes before men, &c. Some ancient Churches, for whereas we read them thus, Give not your Alms before men, etc. some ancient Churches,
c-acp cs pns12 vvb pno32 av, vvb xx po22 n2 p-acp n2, av d j n2,
(44) verse (DIV2)
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5112
after other copies and translations read them thus, Doe not your righteousnesse or iustice before men:
After other copies and Translations read them thus, Do not your righteousness or Justice before men:
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(44) verse (DIV2)
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5113
which must not seeme strange, that in Gods booke there should be diuers readings;
which must not seem strange, that in God's book there should be diverse readings;
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(44) verse (DIV2)
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5114
for in former ages, before Printing was inuented, the Scriptures of God were conuaied from hand to hand, by meanes of writing:
for in former ages, before Printing was invented, the Scriptures of God were conveyed from hand to hand, by means of writing:
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(44) verse (DIV2)
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5115
now they that writ out the copies of Scripture, did now and then mistake some words and letters by negligence,
now they that writ out the copies of Scripture, did now and then mistake Some words and letters by negligence,
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(44) verse (DIV2)
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5116
or ignorance, and put one thing for another, whereupon doe come these diuers readings:
or ignorance, and put one thing for Another, whereupon do come these diverse readings:
cc n1, cc vvd crd n1 p-acp j-jn, c-crq vdb vvi d j n2-vvg:
(44) verse (DIV2)
561
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5117
yet wee must not thinke, that the word of God is hereby maimed, or made imperfect,
yet we must not think, that the word of God is hereby maimed, or made imperfect,
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(44) verse (DIV2)
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5118
for the true sense of the holy Ghost, remains sound & perfect, though it may be we cānot discerne of the right reading.
for the true sense of the holy Ghost, remains found & perfect, though it may be we cannot discern of the right reading.
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(44) verse (DIV2)
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5119
And the sense of Scripture is rather to bee iudged the word of God, then the words and letters thereof.
And the sense of Scripture is rather to be judged the word of God, then the words and letters thereof.
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(44) verse (DIV2)
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5120
Now it beeing here vncertaine, whether reading to follow, (for either of them containe a sense conuenient to the place) therfore I will exclude neither,
Now it being Here uncertain, whither reading to follow, (for either of them contain a sense convenient to the place) Therefore I will exclude neither,
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(44) verse (DIV2)
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5121
but from them both propound this instruction. That the giuing of Almes is Iustice; and a part of Righteousnesse which God requires at our hands.
but from them both propound this instruction. That the giving of Alms is justice; and a part of Righteousness which God requires At our hands.
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(44) verse (DIV2)
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5122
This the Apostle sheweth plainely out of the Psalmes, 2. Cor. 9. 9. He hath distributed and giuen to the poore, his righteousnesse remaineth for euer.
This the Apostle shows plainly out of the Psalms, 2. Cor. 9. 9. He hath distributed and given to the poor, his righteousness remains for ever.
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(44) verse (DIV2)
562
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5144
The ground of our Almes must not be the pride of our hearts:
The ground of our Alms must not be the pride of our hearts:
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(44) verse (DIV2)
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5124
the poore with whom hee liueth, hath title to part thereof, and he must giue vnto them by Gods expresse commandement: so as vnlesse he giue in some sort, he plaies the thiefe,
the poor with whom he lives, hath title to part thereof, and he must give unto them by God's express Commandment: so as unless he give in Some sort, he plays the thief,
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(44) verse (DIV2)
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5125
& robs the poore, by keeping backe that which is their due. In regard whereof we must learne:
& robs the poor, by keeping back that which is their endue. In regard whereof we must Learn:
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(44) verse (DIV2)
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5126
first, to acknowledge that prouiding of maintenance for the poore, is not a worke of freedome or libertie, left to mens choise,
First, to acknowledge that providing of maintenance for the poor, is not a work of freedom or liberty, left to men's choice,
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(44) verse (DIV2)
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5127
whether they will doe it or no, but a matter of iustice, and the not doing of it is iniustice, against the law of God and of nature, which require that the poore should be maintained at home without begging abroad.
whither they will do it or no, but a matter of Justice, and the not doing of it is injustice, against the law of God and of nature, which require that the poor should be maintained At home without begging abroad.
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(44) verse (DIV2)
563
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5128
Secondly, this should mooue vs, to lay aside some portion of our goods to giue vnto the poore,
Secondly, this should move us, to lay aside Some portion of our goods to give unto the poor,
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(44) verse (DIV2)
563
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5129
for the poore haue interest into thē:
for the poor have Interest into them:
p-acp dt j vhb n1 p-acp pno32:
(44) verse (DIV2)
563
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5130
& for this cause we ought to cut off our superfluities in feasting, in attire, in sports and pleasures, that so we may be better inabled to doe iustice in giuing vnto the poore,
& for this cause we ought to Cut off our superfluities in feasting, in attire, in sports and pleasures, that so we may be better enabled to do Justice in giving unto the poor,
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(44) verse (DIV2)
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5131
for hereby commonly men are disabled to doe this part of iustice.
for hereby commonly men Are disabled to do this part of Justice.
c-acp av av-j n2 vbr vvn pc-acp vdi d n1 pp-f n1.
(44) verse (DIV2)
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5132
Thirdly, this should teach vs according to our places, to see those good orders well maintained and set forward, which are prouided for the conuenient releefe and maintenance of the poore:
Thirdly, this should teach us according to our places, to see those good order well maintained and Set forward, which Are provided for the convenient relief and maintenance of the poor:
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(44) verse (DIV2)
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5133
for the neglecting of them is iniustice, and a kind of theft against the poore.
for the neglecting of them is injustice, and a kind of theft against the poor.
c-acp dt vvg pp-f pno32 vbz n1, cc dt n1 pp-f n1 p-acp dt j.
(44) verse (DIV2)
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5134
Secondly, obserue the word translated Almes: it is very pithie, signifying mercie and pitie; whence we may learne:
Secondly, observe the word translated Alms: it is very pithy, signifying mercy and pity; whence we may Learn:
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(44) verse (DIV2)
564
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5135
first, what it is that makes our giuing to the poore to be Almes:
First, what it is that makes our giving to the poor to be Alms:
ord, r-crq pn31 vbz cst vvz po12 vvg p-acp dt j pc-acp vbi n2:
(44) verse (DIV2)
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5136
it is not the thing giuen, but the mercifull and pitifull heart of the giuer, be the thing neuer so small,
it is not the thing given, but the merciful and pitiful heart of the giver, be the thing never so small,
pn31 vbz xx dt n1 vvn, cc-acp dt j cc j n1 pp-f dt n1, vbb dt n1 av-x av j,
(44) verse (DIV2)
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5137
as was the poore widows mite: and therefore all our almes must proceede from a pitifull heart.
as was the poor Widows mite: and Therefore all our alms must proceed from a pitiful heart.
c-acp vbds dt j ng1 n1: cc av d po12 n2 vmb vvi p-acp dt j n1.
(44) verse (DIV2)
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Secondly, it sheweth what a one that partie must be that is to be releeued,
Secondly, it shows what a one that party must be that is to be relieved,
ord, pn31 vvz r-crq dt pi cst n1 vmb vbi d vbz pc-acp vbi vvn,
(44) verse (DIV2)
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namely, such a one as is to be pitied, not our lustie beggers, but infants, orphanes, the lame, blind, weake, maimed, and aged persons. Thus much for the words:
namely, such a one as is to be pitied, not our lusty beggars, but Infants, orphans, the lame, blind, weak, maimed, and aged Persons. Thus much for the words:
av, d dt pi a-acp vbz pc-acp vbi vvn, xx po12 j n2, cc-acp n2, n2, dt j, j, j, j-vvn, cc j-vvn n2. av av-d c-acp dt n2:
(44) verse (DIV2)
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now followeth the commandement it selfe. Take heede that you giue not your Almes before men to be seene of them.
now follows the Commandment it self. Take heed that you give not your Alms before men to be seen of them.
av vvz dt n1 pn31 n1. vvb n1 cst pn22 vvb xx po22 n2 p-acp n2 pc-acp vbi vvn pp-f pno32.
(44) verse (DIV2)
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This commandement tendeth to this ende, to teach men how to auoide the vnlawfull manner of giuing Almes:
This Commandment tendeth to this end, to teach men how to avoid the unlawful manner of giving Alms:
d n1 vvz p-acp d n1, pc-acp vvi n2 c-crq p-acp vvi dt j n1 pp-f vvg n2:
(44) verse (DIV2)
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5142
for a good thing may be done in an ill manner, and vsually men offend this way in their good deedes.
for a good thing may be done in an ill manner, and usually men offend this Way in their good Deeds.
c-acp dt j n1 vmb vbi vdn p-acp dt j-jn n1, cc av-j n2 vvi d n1 p-acp po32 j n2.
(44) verse (DIV2)
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5143
Now this commandement prescribes a double circumspection in giuing Almes: first, touching the ground: secondly, touching the ende of almes giuing.
Now this Commandment prescribes a double circumspection in giving Alms: First, touching the ground: secondly, touching the end of alms giving.
av d n1 vvz dt j-jn n1 p-acp vvg n2: ord, vvg dt n1: ord, vvg dt n1 pp-f n2 vvg.
(44) verse (DIV2)
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this Christ forewarnes vs of, if we looke it should be good and acceptable in the sight of God.
this christ forewarns us of, if we look it should be good and acceptable in the sighed of God.
d np1 vvz pno12 pp-f, cs pns12 vvb pn31 vmd vbi j cc j p-acp dt n1 pp-f np1.
(44) verse (DIV2)
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5146
This is a point of great importance, and therefore for the better obseruing of it, I will here shew two points: I. what this pride is: II. why it must be so carefully auoided in our almes deedes.
This is a point of great importance, and Therefore for the better observing of it, I will Here show two points: I what this pride is: II why it must be so carefully avoided in our alms Deeds.
d vbz dt n1 pp-f j n1, cc av p-acp dt av-jc vvg pp-f pn31, pns11 vmb av vvi crd n2: uh q-crq d n1 vbz: crd c-crq pn31 vmb vbi av av-j vvn p-acp po12 n2 n2.
(44) verse (DIV2)
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5147
By pride, I meane not outward pride in apparell, but that which is inward in the soule, consisting partly in the minde,
By pride, I mean not outward pride in apparel, but that which is inward in the soul, consisting partly in the mind,
p-acp n1, pns11 vvb xx j n1 p-acp n1, cc-acp cst r-crq vbz j p-acp dt n1, vvg av p-acp dt n1,
(44) verse (DIV2)
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and partly in the will and affections, Pride of minde, is a corrupt disposition thereof, whereby a man thinks himselfe to be better,
and partly in the will and affections, Pride of mind, is a corrupt disposition thereof, whereby a man thinks himself to be better,
cc av p-acp dt n1 cc n2, n1 pp-f n1, vbz dt j n1 av, c-crq dt n1 vvz px31 pc-acp vbi jc,
(44) verse (DIV2)
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& more excellent then indeede he is:
& more excellent then indeed he is:
cc av-dc j cs av pns31 vbz:
(44) verse (DIV2)
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this was the sinne of the Pharisie, who boasted vnto God of his owne goodnesse, Luk. 18. 11, 12. And hence it came that the Church of Laodicea gloried in her selfe, saying, I am rich, and increased in wealth, and lacke nothing;
this was the sin of the Pharisee, who boasted unto God of his own Goodness, Luk. 18. 11, 12. And hence it Come that the Church of Laodicea gloried in her self, saying, I am rich, and increased in wealth, and lack nothing;
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(44) verse (DIV2)
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when as indeede shee was poore, and blind, and miserable, and naked. when as indeed she was poor, and blind, and miserable, and naked.
c-crq c-acp av pns31 vbds j, cc j, cc j, cc j.
(44) verse (DIV2)
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This conceit is most dangerous, especially in the point of grace, causing many to deceiue their owne soules, by thinking they haue grace when they haue none, and ouerweening that which they haue.
This conceit is most dangerous, especially in the point of grace, causing many to deceive their own Souls, by thinking they have grace when they have none, and overweening that which they have.
d n1 vbz av-ds j, av-j p-acp dt n1 pp-f n1, vvg d pc-acp vvi po32 d n2, p-acp vvg pns32 vhb n1 c-crq pns32 vhb pix, cc j-vvg cst r-crq pns32 vhb.
(44) verse (DIV2)
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Pride in will, is an inward affection, whereby a man is not contented with that estate wherein God hath placed him, but desires a better.Pride in will, is an inward affection, whereby a man is not contented with that estate wherein God hath placed him, but Desires a better.
n1 p-acp vmb, vbz dt j n1, c-crq dt n1 vbz xx vvn p-acp d n1 c-crq np1 vhz vvn pno31, cc-acp vvz dt jc.
(44) verse (DIV2)
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This befell Adam and Eue, who sought to be like vnto God himselfe; and this taketh hold of most men in euery age.
This befell Adam and Eue, who sought to be like unto God himself; and this Takes hold of most men in every age.
np1 vvd np1 cc np1, r-crq vvd pc-acp vbi av-j p-acp np1 px31; cc d vvz n1 pp-f ds n2 p-acp d n1.
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Now from these two proceedeth that practise of prìde in mans life, whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie.
Now from these two Proceedeth that practice of prìde in men life, whereby he endeavours to do whatsoever he can for his own praise and glory.
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(44) verse (DIV2)
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This pride is not in some few persons alone, but in euery man naturally that comes of Adam, Christ Iesus onely excepted.
This pride is not in Some few Persons alone, but in every man naturally that comes of Adam, christ Iesus only excepted.
d n1 vbz xx p-acp d d n2 av-j, cc-acp p-acp d n1 av-j cst vvz pp-f np1, np1 np1 av-j vvn.
(44) verse (DIV2)
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5157
And where it takes place it is so strong, that it will not be crossed:
And where it Takes place it is so strong, that it will not be crossed:
cc c-crq pn31 vvz n1 pn31 vbz av j, cst pn31 vmb xx vbi vvn:
(44) verse (DIV2)
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for rather then a man will not haue his will in this, he will commit any sinne.
for rather then a man will not have his will in this, he will commit any sin.
c-acp av-c cs dt n1 vmb xx vhi po31 n1 p-acp d, pns31 vmb vvi d n1.
(44) verse (DIV2)
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5159
This caused Absalon to banish his father out of his owne kingdome: and Achitophel to hang himselfe, when his counsell was refused;
This caused Absalom to banish his father out of his own Kingdom: and Ahithophel to hang himself, when his counsel was refused;
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(44) verse (DIV2)
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and some Popes (as histories makes mention) to bequeath their soules vnto the deuill for the obtaining of the Popedome. and Some Popes (as histories makes mention) to Bequeath their Souls unto the Devil for the obtaining of the Popedom.
cc d n2 (c-acp n2 vvz n1) pc-acp vvi po32 n2 p-acp dt n1 p-acp dt n-vvg pp-f dt n1.
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And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes.
And this is that inward corruption which christ Here forbids to be the ground of our Alms Deeds.
cc d vbz d j n1 r-crq np1 av vvz pc-acp vbi dt n1 pp-f po12 n2 n2.
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II. Point. The reasons why this inward pride must be carefully auoided, be these two. II Point. The Reasons why this inward pride must be carefully avoided, be these two.
crd n1. dt n2 q-crq d j n1 vmb vbi av-j vvn, vbb d crd.
(44) verse (DIV2)
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First, because whatsoeuer outward good worke the child of God can do by grace, the same may a wicked man do thorough pride;
First, Because whatsoever outward good work the child of God can do by grace, the same may a wicked man do through pride;
ord, c-acp r-crq j j n1 dt n1 pp-f np1 vmb vdi p-acp n1, dt d vmb dt j n1 vdb p-acp n1;
(44) verse (DIV2)
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as conceiue a prayer, preach the word, and practise the outward duties of repentance, of loue, and such like:
as conceive a prayer, preach the word, and practise the outward duties of Repentance, of love, and such like:
c-acp vvb dt n1, vvb dt n1, cc vvi dt j n2 pp-f n1, pp-f n1, cc d av-j:
(44) verse (DIV2)
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for pride is a sinne that will counterfeit grace, and man cannot discerne it, but God onely.
for pride is a sin that will counterfeit grace, and man cannot discern it, but God only.
p-acp n1 vbz dt n1 cst vmb vvi n1, cc n1 vmbx vvi pn31, cc-acp np1 av-j.
(44) verse (DIV2)
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Secondly, many other sinnes preuaile in the wicked, but pride is the sinne that troubleth the children of God,
Secondly, many other Sins prevail in the wicked, but pride is the sin that Troubles the children of God,
ord, d j-jn n2 vvi p-acp dt j, cc-acp n1 vbz dt n1 cst vvz dt n2 pp-f np1,
(44) verse (DIV2)
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and when other sinnes die, then will pride reuiue, yea it will arise out of grace it selfe:
and when other Sins die, then will pride revive, yea it will arise out of grace it self:
cc c-crq j-jn n2 vvi, av vmb n1 vvi, uh pn31 vmb vvi av pp-f n1 pn31 n1:
(44) verse (DIV2)
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5168
for the child of God will be proud, because he is not proud:
for the child of God will be proud, Because he is not proud:
c-acp dt n1 pp-f np1 vmb vbi j, c-acp pns31 vbz xx j:
(44) verse (DIV2)
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therefore Paul ' must be buffeted by the messenger of Satan, least he should be puffed vp with abundance of reuelations.
Therefore Paul ' must be buffeted by the Messenger of Satan, lest he should be puffed up with abundance of revelations.
av np1 pn31 vmb vbi vvn p-acp dt n1 pp-f np1, cs pns31 vmd vbi vvn a-acp p-acp n1 pp-f n2.
(44) verse (DIV2)
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5170
Now the way to auoide this daungerous sinne stands in two things:
Now the Way to avoid this dangerous sin Stands in two things:
av dt n1 pc-acp vvi d j n1 vvz p-acp crd n2:
(44) verse (DIV2)
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first, we must be carefull to know the pride of our owne heart, for euery man hath it in him more or lesse, First, we must be careful to know the pride of our own heart, for every man hath it in him more or less,
ord, pns12 vmb vbi j pc-acp vvi dt n1 pp-f po12 d n1, p-acp d n1 vhz pn31 p-acp pno31 av-dc cc av-dc,
(44) verse (DIV2)
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and the more we see it, the lesse it is; but the lesse we see it, the more it is in vs indeed:
and the more we see it, the less it is; but the less we see it, the more it is in us indeed:
cc dt av-dc pns12 vvb pn31, dt av-dc pn31 vbz; cc-acp dt av-dc pns12 vvb pn31, dt av-dc pn31 vbz p-acp pno12 av:
(44) verse (DIV2)
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5173
and though we know nothing by our selues, yet let vs suspect our selues hereof, and labour to see it in our hearts:
and though we know nothing by our selves, yet let us suspect our selves hereof, and labour to see it in our hearts:
cc cs pns12 vvb pix p-acp po12 n2, av vvb pno12 vvi po12 n2 av, cc n1 p-acp vvb pn31 p-acp po12 n2:
(44) verse (DIV2)
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for he that is the most humbled, is not altogether free from this inward pride;
for he that is the most humbled, is not altogether free from this inward pride;
c-acp pns31 cst vbz dt av-ds j-vvn, vbz xx av j p-acp d j n1;
(44) verse (DIV2)
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Secondly, when we see ouer pride, we must labour to subdue it; which we shall doe;
Secondly, when we see over pride, we must labour to subdue it; which we shall do;
ord, c-crq pns12 vvb p-acp n1, pns12 vmb vvi p-acp vvb pn31; r-crq pns12 vmb vdi;
(44) verse (DIV2)
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first, by considering the Iudgements of God vpon this sinne:
First, by considering the Judgments of God upon this sin:
ord, p-acp vvg dt n2 pp-f np1 p-acp d n1:
(44) verse (DIV2)
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were not our first parents cast out of Paradise when they would needes be as Gods,
were not our First Parents cast out of Paradise when they would needs be as God's,
vbdr xx po12 ord ng1 vvd av pp-f n1 c-crq pns32 vmd av vbi c-acp n2,
(44) verse (DIV2)
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and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God;
and Herod was eaten up of worms when he took unto himself the glory due unto God;
cc np1 vbds vvn a-acp pp-f ng1 c-crq pns31 vvd p-acp px31 dt n1 j-jn p-acp np1;
(44) verse (DIV2)
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Act. 12. 23. Therefore Peter saith, God resisteth the proud, and giueth grace to the humble.
Act. 12. 23. Therefore Peter Says, God Resisteth the proud, and gives grace to the humble.
n1 crd crd av np1 vvz, np1 vvz dt j, cc vvz n1 p-acp dt j.
(44) verse (DIV2)
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A man that would begge an almes, must not goe in proud apparell;
A man that would beg an alms, must not go in proud apparel;
dt n1 cst vmd vvi dt n2, vmb xx vvi p-acp j n1;
(44) verse (DIV2)
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and so he that would procure the fauour of God, must not come with a proud heart.
and so he that would procure the favour of God, must not come with a proud heart.
cc av pns31 cst vmd vvi dt n1 pp-f np1, vmb xx vvi p-acp dt j n1.
(44) verse (DIV2)
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Secondly, we must search into our selues, and labour to see our owne wants and corruptions,
Secondly, we must search into our selves, and labour to see our own Wants and corruptions,
ord, pns12 vmb vvi p-acp po12 n2, cc n1 pc-acp vvi po12 d n2 cc n2,
(44) verse (DIV2)
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as our blindnes of minde and ignorance, our vnbeleefe, &c. and the sight of our sinnes will be a meanes to humble vs:
as our blindness of mind and ignorance, our unbelief, etc. and the sighed of our Sins will be a means to humble us:
c-acp po12 n1 pp-f n1 cc n1, po12 n1, av cc dt n1 pp-f po12 n2 vmb vbi dt n2 pc-acp vvi pno12:
(44) verse (DIV2)
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for they that feele no wants in themselues cannot choose but be puffed vp.
for they that feel no Wants in themselves cannot choose but be puffed up.
c-acp pns32 cst vvb dx n2 p-acp px32 vmbx vvi cc-acp vbi vvn a-acp.
(44) verse (DIV2)
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5185
Thirdly, we must meditate vpon the death and passion of Christ, which he endured for our redemption;
Thirdly, we must meditate upon the death and passion of christ, which he endured for our redemption;
ord, pns12 vmb vvi p-acp dt n1 cc n1 pp-f np1, r-crq pns31 vvd p-acp po12 n1;
(44) verse (DIV2)
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how he sweat water and blood, and suffered the wrath of God both in soule and bodie for our sinnes;
how he sweat water and blood, and suffered the wrath of God both in soul and body for our Sins;
c-crq pns31 vvb n1 cc n1, cc vvd dt n1 pp-f np1 av-d p-acp n1 cc n1 p-acp po12 n2;
(44) verse (DIV2)
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Ier. 1. 10. I haue set thee ouer nations and kingdomes (saith God to Ieremie) to plucke vp, to roote out, to destroy,
Jeremiah 1. 10. I have Set thee over Nations and kingdoms (Says God to Ieremie) to pluck up, to root out, to destroy,
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(45) verse (DIV2)
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now how can a man thinke that Christ endured all this for him, and yet be not cast downe with the sight of his owne sinnes, which had a part in the cause of all the curse that caused Christ to crie;
now how can a man think that christ endured all this for him, and yet be not cast down with the sighed of his own Sins, which had a part in the cause of all the curse that caused christ to cry;
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(44) verse (DIV2)
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My God, my God, why hast thou forsaken me? The second branch of circumspection in Almes giuing here commanded, respects the ende thereof: My God, my God, why hast thou forsaken me? The second branch of circumspection in Alms giving Here commanded, respects the end thereof:
po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? dt ord n1 pp-f n1 p-acp n2 vvg av vvn, vvz dt n1 av:
(44) verse (DIV2)
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We must not giue Almes to be seene of men, that is, to get praise and fame among men.We must not give Alms to be seen of men, that is, to get praise and fame among men.
pns12 vmb xx vvi n2 pc-acp vbi vvn pp-f n2, cst vbz, pc-acp vvi n1 cc n1 p-acp n2.
(44) verse (DIV2)
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This caueat Christ giues for waightie cause:
This caveat christ gives for weighty cause:
d n1 np1 vvz p-acp j n1:
(44) verse (DIV2)
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for the corruption of mans nature through the instigation of the deuill, causeth euery one almost to doe all good works for wrong endes:
for the corruption of men nature through the instigation of the Devil, Causes every one almost to do all good works for wrong ends:
c-acp dt n1 pp-f ng1 n1 p-acp dt n1 pp-f dt n1, vvz d crd av pc-acp vdi d j n2 p-acp j-jn n2:
(44) verse (DIV2)
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why doe many men toyle themselues so much in their ordinarie callings? is it not partly for honour, partly for pleasure, partly for profit? and doe not the most men propound this ende to themselues herein, to maintaine their families? But though this be a good and commendable thing,
why do many men toil themselves so much in their ordinary callings? is it not partly for honour, partly for pleasure, partly for profit? and do not the most men propound this end to themselves herein, to maintain their families? But though this be a good and commendable thing,
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(44) verse (DIV2)
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yet neither that, nor the rest are the right ends for which man should labour and trauell:
yet neither that, nor the rest Are the right ends for which man should labour and travel:
av dx d, ccx dt n1 vbr dt j-jn n2 p-acp r-crq n1 vmd vvi cc n1:
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the right ende of all, is the glorie of God in mans good, or the good of man in Gods glorie;
the right end of all, is the glory of God in men good, or the good of man in God's glory;
dt j-jn n1 pp-f d, vbz dt n1 pp-f np1 p-acp ng1 j, cc dt j pp-f n1 p-acp ng1 n1;
(44) verse (DIV2)
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now when our good workes proceede from an humble heart, which syncerely intends the glorie of God in mans good,
now when our good works proceed from an humble heart, which sincerely intends the glory of God in men good,
av c-crq po12 j n2 vvb p-acp dt j n1, r-crq av-j vvz dt n1 pp-f np1 p-acp ng1 j,
(44) verse (DIV2)
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then is the worke pleasing vnto God. Other endes or beginnings doe prophane mens labours:
then is the work pleasing unto God. Other ends or beginnings do profane men's labours:
av vbz dt n1 vvg p-acp np1. av-jn n2 cc n2 vdb vvi ng2 n2:
(44) verse (DIV2)
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and therefore Christ giueth this caueat, to looke both to the beginning, and the ende of our Almes deedes. Thus much of the commandement;
and Therefore christ gives this caveat, to look both to the beginning, and the end of our Alms Deeds. Thus much of the Commandment;
cc av np1 vvz d n1, pc-acp vvi d p-acp dt n1, cc dt n1 pp-f po12 n2 n2. av d pp-f dt n1;
(44) verse (DIV2)
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the reason of it is this: Or els ye haue no reward of your father which is in heauen:
the reason of it is this: Or Else you have no reward of your father which is in heaven:
dt n1 pp-f pn31 vbz d: cc av pn22 vhb dx n1 pp-f po22 n1 r-crq vbz p-acp n1:
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so the words are, ye haue no reward; and they are very significant, importing thus much:
so the words Are, you have no reward; and they Are very significant, importing thus much:
av dt n2 vbr, pn22 vhb dx n1; cc pns32 vbr av j, vvg av av-d:
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If you doe your good workes from an humble heart, for Gods glorie in mans good,
If you do your good works from an humble heart, for God's glory in men good,
cs pn22 vdb po22 j n2 p-acp dt j n1, p-acp ng1 n1 p-acp ng1 j,
(44) verse (DIV2)
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then you haue a reward laide vp for you in heauen;
then you have a reward laid up for you in heaven;
cs pn22 vhb dt n1 vvd a-acp p-acp pn22 p-acp n1;
(44) verse (DIV2)
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which though it appeares not presently, yet it is as sure as if you had it alreadie in possession:
which though it appears not presently, yet it is as sure as if you had it already in possession:
r-crq cs pn31 vvz xx av-j, av pn31 vbz a-acp j c-acp cs pn22 vhd pn31 av p-acp n1:
(44) verse (DIV2)
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but if you doe not so, you haue no reward laide vp for you by your heauenly father.
but if you do not so, you have no reward laid up for you by your heavenly father.
cc-acp cs pn22 vdb xx av, pn22 vhb dx n1 vvn a-acp p-acp pn22 p-acp po22 j n1.
(44) verse (DIV2)
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From this reason in general we may gather, that he which hath grace to doe,
From this reason in general we may gather, that he which hath grace to do,
p-acp d n1 p-acp n1 pns12 vmb vvi, cst pns31 r-crq vhz n1 pc-acp vdi,
(44) verse (DIV2)
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if it be but one good worke (as to giue Almes) vpon a good ground,
if it be but one good work (as to give Alms) upon a good ground,
cs pn31 vbb p-acp crd j n1 (c-acp pc-acp vvi n2) p-acp dt j n1,
(44) verse (DIV2)
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and for a good ende, shall neuer perish, but shall receiue eternall life: which may be a notable motiue to prouoke euery man to doe good works:
and for a good end, shall never perish, but shall receive Eternal life: which may be a notable motive to provoke every man to do good works:
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(44) verse (DIV2)
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as also it prooues that the child of God can neuer perish or finally fall away;
as also it Proves that the child of God can never perish or finally fallen away;
c-acp av pn31 vvz cst dt n1 pp-f np1 vmb av-x vvi cc av-j vvi av;
(44) verse (DIV2)
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for nothing is lost that is laide vp with God. More particularly, first obserue that the word reward is not takē properly, but by resemblance, thus;
for nothing is lost that is laid up with God. More particularly, First observe that the word reward is not taken properly, but by resemblance, thus;
c-acp pix vbz vvn cst vbz vvn a-acp p-acp np1. av-dc av-j, ord vvb cst dt n1 n1 vbz xx vvn av-j, cc-acp p-acp n1, av;
(44) verse (DIV2)
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like as a labourer after he hath done his worke receiueth his wages; so the child of God hauing don that which God commandeth him, receiueth a reward.
like as a labourer After he hath done his work receiveth his wages; so the child of God having dONE that which God commands him, receiveth a reward.
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(44) verse (DIV2)
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Secondly, it it is said of your father, to signifie that this reward is not merited,
Secondly, it it is said of your father, to signify that this reward is not merited,
ord, pn31 pn31 vbz vvd pp-f po22 n1, pc-acp vvi cst d n1 vbz xx vvn,
(44) verse (DIV2)
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but is the free gift of a father vnto his children.
but is the free gift of a father unto his children.
cc-acp vbz dt j n1 pp-f dt n1 p-acp po31 n2.
(44) verse (DIV2)
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Lastly, Christ saith your Father, speaking to all his hearers, among whom was Iudas, whom els-where he calls a deuill,
Lastly, christ Says your Father, speaking to all his hearers, among whom was Iudas, whom elsewhere he calls a Devil,
ord, np1 vvz po22 n1, vvg p-acp d po31 n2, p-acp ro-crq vbds np1, ro-crq j pns31 vvz dt n1,
(44) verse (DIV2)
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and others, whom he knew to be none of Gods children, & yet beeing here a preacher and Minister of Circumcision (as the Apostle speaketh) •e leaueth the secret iudgement vnto God,
and Others, whom he knew to be none of God's children, & yet being Here a preacher and Minister of Circumcision (as the Apostle speaks) •e Leaveth the secret judgement unto God,
cc n2-jn, ro-crq pns31 vvd pc-acp vbi pix pp-f npg1 n2, cc av vbg av dt n1 cc n1 pp-f n1 (c-acp dt n1 vvz) av vvz dt j-jn n1 p-acp np1,
(44) verse (DIV2)
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& following the iudgement of hope and charitie, taketh all his hearers, to be the children of God:
& following the judgement of hope and charity, Takes all his hearers, to be the children of God:
cc vvg dt n1 pp-f n1 cc n1, vvz d po31 n2, pc-acp vbi dt n2 pp-f np1:
(44) verse (DIV2)
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which is a notable president to all Gods Ministers, for Christ here preaching of loue, practiseth it;
which is a notable president to all God's Ministers, for christ Here preaching of love, Practiseth it;
r-crq vbz dt j n1 p-acp d ng1 n2, c-acp np1 av vvg pp-f n1, vvz pn31;
(44) verse (DIV2)
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and so ought his seruants doe.
and so ought his Servants do.
cc av vmd po31 n2 vdb.
(44) verse (DIV2)
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This also condemneth the practise of those, that vpon a litle falling out will not stick to call others damned wretches, or reprobates;
This also Condemneth the practice of those, that upon a little falling out will not stick to call Others damned wretches, or Reprobates;
np1 av vvz dt n1 pp-f d, cst p-acp dt j n-vvg av vmb xx vvi pc-acp vvi n2-jn vvn n2, cc n2-jn;
(44) verse (DIV2)
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there is no charitie in such censures, for loue alwaies hopeth the best. 1. Cor. 13.
there is no charity in such censures, for love always Hopes the best. 1. Cor. 13.
pc-acp vbz dx n1 p-acp d n2, p-acp n1 av vvz dt js. crd np1 crd
(44) verse (DIV2)
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v. 2. Therfore when thou giuest thine almes, thou shalt not make a trūpet to be blowen before thee,
v. 2. Therefore when thou givest thine alms, thou shalt not make a trumpet to be blown before thee,
n1 crd av c-crq pns21 vv2 po21 n2, pns21 vm2 xx vvi dt n1 pc-acp vbi vvn p-acp pno21,
(45) verse (DIV2)
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as the hypocrites doe in the Synagogues & in the streets, to be praised of men.
as the Hypocrites do in the Synagogues & in the streets, to be praised of men.
c-acp dt n2 vdb p-acp dt n2 cc p-acp dt n2, pc-acp vbi vvn pp-f n2.
(45) verse (DIV2)
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Verely I say vnto you, they haue their reward.
Verily I say unto you, they have their reward.
av-j pns11 vvb p-acp pn22, pns32 vhb po32 n1.
(45) verse (DIV2)
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Here Christ propoundeth by way of prohibition, a particular exāple of the corrupt maner of Almes-giuing, proceeding frō pride of heart & ambition, borowed frō the practise of the Scribes & Pharisies;
Here christ propoundeth by Way of prohibition, a particular Exampl of the corrupt manner of Almsgiving, proceeding from pride of heart & ambition, borrowed from the practice of the Scribes & Pharisees;
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(45) verse (DIV2)
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& withal he annexeth in the ende of the verse an effectuall reason to mooue men to circumspection about the ground and ende of their Almes deedes.
& withal he annexeth in the end of the verse an effectual reason to move men to circumspection about the ground and end of their Alms Deeds.
cc av pns31 vvz p-acp dt n1 pp-f dt n1 dt j n1 pc-acp vvi n2 p-acp n1 p-acp dt n1 cc n1 pp-f po32 n2 n2.
(45) verse (DIV2)
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5224
The Expos. The original is this: Thou shalt not blow a trumpet before thee; The Expos. The original is this: Thou shalt not blow a trumpet before thee;
dt np1 dt n-jn vbz d: pns21 vm2 xx vvi dt n1 p-acp pno21;
(45) verse (DIV2)
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so that our trāslation doth also expoūd the words of Christ, according to the cōmon rule of Diuines;
so that our Translation does also expound the words of christ, according to the Common Rule of Divines;
av cst po12 n1 vdz av vvi dt n2 pp-f np1, vvg p-acp dt j n1 pp-f n2-jn;
(45) verse (DIV2)
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that words of fact, are oftentimes put for words of speech: which being well obserued, will cleare many places frō false interpretation.
that words of fact, Are oftentimes put for words of speech: which being well observed, will clear many places from false Interpretation.
d n2 pp-f n1, vbr av vvn p-acp n2 pp-f n1: r-crq vbg av vvn, vmb vvi d n2 p-acp j n1.
(45) verse (DIV2)
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Exo. 13. 2. God saith to Moses, sanctifie vnto me all the first borne:
Exo. 13. 2. God Says to Moses, sanctify unto me all the First born:
np1 crd crd np1 vvz p-acp np1, vvb p-acp pno11 d dt ord vvn:
(45) verse (DIV2)
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& to Iosua, Make thee sharp kniues, and circumcise the sonnes of Israel, that is, command them to be sanctified, and circumcised.
& to Iosua, Make thee sharp knives, and circumcise the Sons of Israel, that is, command them to be sanctified, and circumcised.
cc p-acp np1, vvb pno21 j n2, cc vvi dt ng1 pp-f np1, cst vbz, vvb pno32 pc-acp vbi vvn, cc j-vvn.
(45) verse (DIV2)
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Ioh. 4. 1. Christ is saide to baptise, that is, (as the next verse imports) he commanded his Disciples to baptise:
John 4. 1. christ is said to baptise, that is, (as the next verse imports) he commanded his Disciples to baptise:
np1 crd crd np1 vbz vvd pc-acp vvb, cst vbz, (c-acp dt ord n1 vvz) pns31 vvd po31 n2 p-acp vvb:
(45) verse (DIV2)
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and, Act. 10. 15. God is said to purifie things; that is, he pronounceth things to be pure.
and, Act. 10. 15. God is said to purify things; that is, he pronounceth things to be pure.
cc, n1 crd crd np1 vbz vvn p-acp vvb n2; d vbz, pns31 vvz n2 pc-acp vbi j.
(45) verse (DIV2)
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As hypocrites doe in the Synagogue ▪ The word hypocrite, betokeneth one that takes vpon him to represent the person of an other, As Hypocrites do in the Synagogue ▪ The word hypocrite, Betokeneth one that Takes upon him to represent the person of an other,
p-acp n2 vdb p-acp dt n1 ▪ dt n1 n1, vvz pi cst vvz p-acp pno31 pc-acp vvi dt n1 pp-f dt n-jn,
(45) verse (DIV2)
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as players doe, who sometime represent mightie Kings, otherwhiles poore beggers, and to them it properly belongeth.
as players do, who sometime represent mighty Kings, otherwhiles poor beggars, and to them it properly belongeth.
c-acp n2 vdb, r-crq av vvi j n2, av j n2, cc p-acp pno32 pn31 av-j vvz.
(45) verse (DIV2)
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Now by resemblance it is applied to any, that outwardly faigne themselues to haue that goodnes and holines which they haue not:
Now by resemblance it is applied to any, that outwardly feign themselves to have that Goodness and holiness which they have not:
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(45) verse (DIV2)
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for hypocrisie is nothing el•, but a shew of that goodnes outwardly, which indeede is not in the heart.
for hypocrisy is nothing el•, but a show of that Goodness outwardly, which indeed is not in the heart.
p-acp n1 vbz pix n1, cc-acp dt n1 pp-f d n1 av-j, r-crq av vbz xx p-acp dt n1.
(45) verse (DIV2)
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Now in this instance is included a second reason of the former commaundement touching the manner of Almes-giuing, seruing to make all Christs hearers circumspect, both for the ground and ende of their good workes: and the reason stands thus:
Now in this instance is included a second reason of the former Commandment touching the manner of Almsgiving, serving to make all Christ hearers circumspect, both for the ground and end of their good works: and the reason Stands thus:
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(45) verse (DIV2)
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That which hypocrites doe, you must not doe: That which Hypocrites do, you must not do:
cst r-crq n2 vdb, pn22 vmb xx vdi:
(45) verse (DIV2)
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but they doe their Almes to be praised of men, as is plaine in this example:but they do their Alms to be praised of men, as is plain in this Exampl:
cc-acp pns32 vdb po32 n2 pc-acp vbi vvn pp-f n2, c-acp vbz j p-acp d n1:
(45) verse (DIV2)
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and therefore you are not to giue almes to be seene and praised of men. Out of this example we may learne these Instructions.and Therefore you Are not to give alms to be seen and praised of men. Out of this Exampl we may Learn these Instructions.
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(45) verse (DIV2)
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First, that it is the propertie of an hypocrite to doe good workes for false endes;
First, that it is the property of an hypocrite to do good works for false ends;
ord, cst pn31 vbz dt n1 pp-f dt n1 pc-acp vdi j n2 p-acp j n2;
(45) verse (DIV2)
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as, to be seene of men, and to be praised of men:
as, to be seen of men, and to be praised of men:
c-acp, pc-acp vbi vvn pp-f n2, cc pc-acp vbi vvn pp-f n2:
(45) verse (DIV2)
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for indeed an hypocrite in his heart makes choise not of God, but of men to be the Iudges and approouers of his good workes.
for indeed an hypocrite in his heart makes choice not of God, but of men to be the Judges and approvers of his good works.
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(45) verse (DIV2)
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And this is grosse hypocrisie, because hereby the honour due to God is taken from him and giuen to men,
And this is gross hypocrisy, Because hereby the honour due to God is taken from him and given to men,
cc d vbz j n1, c-acp av dt n1 j-jn p-acp np1 vbz vvn p-acp pno31 cc vvn p-acp n2,
(45) verse (DIV2)
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for God ought to be the Iudge and approouer of all our actions.
for God ought to be the Judge and approouer of all our actions.
c-acp np1 vmd pc-acp vbi dt n1 cc n1 pp-f d po12 n2.
(45) verse (DIV2)
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Now as Christ laies this sinne vpon the Scribes and Pharises, so ought euery one of vs to lay it on ourselues, considering our selues as we are by nature out of Christ;
Now as christ lays this sin upon the Scribes and Pharisees, so ought every one of us to lay it on ourselves, considering our selves as we Are by nature out of christ;
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(45) verse (DIV2)
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for so we make not God, but men the Iudges and approouers of our actions:
for so we make not God, but men the Judges and approvers of our actions:
p-acp av pns12 vvb xx np1, cc-acp n2 dt n2 cc n2 pp-f po12 n2:
(45) verse (DIV2)
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this will hereby appeare euidently, for when we doe a good thing, and yet thereby incurre the dispraise of men, are we not more grieued thereat,
this will hereby appear evidently, for when we do a good thing, and yet thereby incur the dispraise of men, Are we not more grieved thereat,
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(45) verse (DIV2)
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then when by sinne we offend God himselfe? which could not be, but that our hearts doe more respect the censure of men, then of the Lord.
then when by sin we offend God himself? which could not be, but that our hearts do more respect the censure of men, then of the Lord.
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(45) verse (DIV2)
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And to cleare this point yet further;
And to clear this point yet further;
cc pc-acp vvi d n1 av av-jc;
(45) verse (DIV2)
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It is not vnlawfull for a priuate man to giue Almes in publike place if neede require:
It is not unlawful for a private man to give Alms in public place if need require:
pn31 vbz xx j p-acp dt j n1 pc-acp vvi n2 p-acp j n1 cs n1 vvb:
(45) verse (DIV2)
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consider this, that the roote of hypocrisie and of Atheisme is in our nature, whereby naturally wee doe these three things, wee Loue, feare, and trust in men more then in God,
Consider this, that the root of hypocrisy and of Atheism is in our nature, whereby naturally we do these three things, we Love, Fear, and trust in men more then in God,
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(45) verse (DIV2)
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and therefore doe make men the Iudges of our actions. 1. for Loue, are wee not greeued when we our selues or our freinds are dishonoured,
and Therefore do make men the Judges of our actions. 1. for Love, Are we not grieved when we our selves or our Friends Are dishonoured,
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(45) verse (DIV2)
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and on the contrarie, when wee our selues or our freinds are praised, are we not glad and reioyce? but when God is dishonoured, who is greeued? or whose heart doth leape for ioye,
and on the contrary, when we our selves or our Friends Are praised, Are we not glad and rejoice? but when God is dishonoured, who is grieved? or whose heart does leap for joy,
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(45) verse (DIV2)
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when God is glorified? which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then vnto God. 2. for feare; are not most men more afraide when they offend a mortall man like themselues,
when God is glorified? which argues plainly that our affection of love is more inclined towards our selves and to our Friends then unto God. 2. for Fear; Are not most men more afraid when they offend a Mortal man like themselves,
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(45) verse (DIV2)
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then when they offend the euerliuing God? 3. for trust and confidence in the time of affliction, most men are more comforted if some friend promise them helpe,
then when they offend the everliving God? 3. for trust and confidence in the time of affliction, most men Are more comforted if Some friend promise them help,
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(45) verse (DIV2)
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5257
then they are by all the promises of God himselfe in his word. But men will say, that they loue and feare, and trust in God aboue all:
then they Are by all the promises of God himself in his word. But men will say, that they love and Fear, and trust in God above all:
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(45) verse (DIV2)
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This indeede is the ordinarie profession of ignorant people;
This indeed is the ordinary profession of ignorant people;
d av vbz dt j n1 pp-f j n1;
(45) verse (DIV2)
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5259
but the truth is, that by nature we refuse God to be our iudge and our approouer, and appeale vnto men:
but the truth is, that by nature we refuse God to be our judge and our approouer, and appeal unto men:
cc-acp dt n1 vbz, cst p-acp n1 pns12 vvb np1 pc-acp vbi po12 n1 cc po12 n1, cc vvi p-acp n2:
(45) verse (DIV2)
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and therefore we must labour to see and feele and to bewaile this hypocrisie, and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions.
and Therefore we must labour to see and feel and to bewail this hypocrisy, and to be endued with the contrary grace whereby we may simply and sincerely seek to be approved of God in all our actions.
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(45) verse (DIV2)
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Secondly, in this example note one euident cause of the disorder which was among the Iewes in respect of their poore:
Secondly, in this Exampl note one evident cause of the disorder which was among the Iewes in respect of their poor:
ord, p-acp d n1 vvi crd j n1 pp-f dt n1 r-crq vbds p-acp dt np2 p-acp n1 pp-f po32 j:
(45) verse (DIV2)
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for they begged in the high waies, in the streetes of the cities, and gates of the Temple, flat against Gods commandement, who would not haue such a begger in Israel:
for they begged in the high ways, in the streets of the cities, and gates of the Temple, flat against God's Commandment, who would not have such a beggar in Israel:
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(45) verse (DIV2)
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other occasions there were of this abuse; but one principall cause is here noted;
other occasions there were of this abuse; but one principal cause is Here noted;
j-jn n2 a-acp vbdr pp-f d n1; cc-acp pi j-jn n1 vbz av vvn;
(45) verse (DIV2)
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namely, that priuate persons were permitted to giue their priuate almes vnto the poore with their owne hands in publike places.
namely, that private Persons were permitted to give their private alms unto the poor with their own hands in public places.
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(45) verse (DIV2)
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This was a great disorder, and the cause of many beggers: for priuate men could not discerne the particular wants of all that begged so;
This was a great disorder, and the cause of many beggars: for private men could not discern the particular Wants of all that begged so;
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(45) verse (DIV2)
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and therefore God had otherwise prouided for them in the old Testament, as he shewed before.
and Therefore God had otherwise provided for them in the old Testament, as he showed before.
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(45) verse (DIV2)
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And in the new Testament there were chosen faithfull men called Dea•ons in euery congregation, who were to looke-vnto their poore, to collect for them,
And in the new Testament there were chosen faithful men called Dea•ons in every congregation, who were to look-unto their poor, to collect for them,
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(45) verse (DIV2)
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and to distribute to euery one according to their necessitie.
and to distribute to every one according to their necessity.
cc pc-acp vvi p-acp d pi vvg p-acp po32 n1.
(45) verse (DIV2)
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and not Gods. This is naturall, and so the more hardly discerned;
and not God's This is natural, and so the more hardly discerned;
cc xx n2 d vbz j, cc av dt av-dc av vvn;
(52) verse (DIV2)
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but where the poore are no otherwise prouided for, then by such priuate releefe, it is a great disorder:
but where the poor Are not otherwise provided for, then by such private relief, it is a great disorder:
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(45) verse (DIV2)
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like as it is in a family, where the children and seruants know not where and when to haue their dinners:
like as it is in a family, where the children and Servants know not where and when to have their dinners:
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(45) verse (DIV2)
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for the poore are Gods children in his family, and ought to be prouided for in better sort then by such priuate releefe:
for the poor Are God's children in his family, and ought to be provided for in better sort then by such private relief:
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(45) verse (DIV2)
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and therefore where good order is wanting for prouision for the poore, it ought in conscience to be begunne,
and Therefore where good order is wanting for provision for the poor, it ought in conscience to be begun,
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(45) verse (DIV2)
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and where it is begunne, men must carefully maintaine and continue the same.
and where it is begun, men must carefully maintain and continue the same.
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(45) verse (DIV2)
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Thirdly, in this example of a corrupt manner of Almes-giuing, see the concurrence of sundrie sinnes.
Thirdly, in this Exampl of a corrupt manner of Almsgiving, see the concurrence of sundry Sins.
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(45) verse (DIV2)
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First, here is noted hypocrisie, which were enough to condemne a man;
First, Here is noted hypocrisy, which were enough to condemn a man;
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(45) verse (DIV2)
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but yet with this there goes ambition, and with both, an open contempt and breach of good order in prouiding for the poore:
but yet with this there Goes ambition, and with both, an open contempt and breach of good order in providing for the poor:
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(45) verse (DIV2)
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which shewes euidently that no sinne goes alone, but ordinarily hath his companions:
which shows evidently that no sin Goes alone, but ordinarily hath his Sodales:
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(45) verse (DIV2)
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for sinnes are so infolded one in an other, that he which commits one, is not free from any other:
for Sins Are so enfolded one in an other, that he which commits one, is not free from any other:
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(45) verse (DIV2)
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this may plainly be shewed by many examples.
this may plainly be showed by many Examples.
d vmb av-j vbi vvn p-acp d n2.
(45) verse (DIV2)
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In Adams sinne there was the breach of the whole law in euery commandement, either directly or by consequence:
In Adams sin there was the breach of the Whole law in every Commandment, either directly or by consequence:
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(45) verse (DIV2)
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for he shewed euident want of loue to God, in beleeuing Satan more then God; therein he chose Satan for his God;
for he showed evident want of love to God, in believing Satan more then God; therein he chosen Satan for his God;
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(45) verse (DIV2)
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he worshipped Satan, and tooke Gods name in vaine;
he worshipped Satan, and took God's name in vain;
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(45) verse (DIV2)
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he shewed also euident want of brotherly loue, for hereby he became a murtherer not onely of himselfe, but of all his posteritie:
he showed also evident want of brotherly love, for hereby he became a murderer not only of himself, but of all his posterity:
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(45) verse (DIV2)
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and thus doe sinnes concurie in euery wicked action, in which regard it may be said with Iames, that he which faileth in one commandement, is guiltie of all:
and thus do Sins concurie in every wicked actium, in which regard it may be said with James, that he which Faileth in one Commandment, is guilty of all:
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(45) verse (DIV2)
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which must admonish vs to make conscience of euery sinne: for we cannot liue in any one, but we must needes runne into many other.
which must admonish us to make conscience of every sin: for we cannot live in any one, but we must needs run into many other.
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Uerely I say vnto you, they haue their reward. Verily I say unto you, they have their reward.
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(45) verse (DIV2)
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These words containe the reason of the former prohibition, wherein we may see the vanitie of this giuing of Almes:
These words contain the reason of the former prohibition, wherein we may see the vanity of this giving of Alms:
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(45) verse (DIV2)
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for the praise of men is all their reward; they haue none with God, as we shewed in the former verse.
for the praise of men is all their reward; they have none with God, as we showed in the former verse.
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(45) verse (DIV2)
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vers. 3.
vers. 3.
fw-la. crd
(46) verse (DIV2)
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But when thou doest thine Almes, let not thy left hand know what thy right hand doth:
But when thou dost thine Alms, let not thy left hand know what thy right hand does:
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(46) verse (DIV2)
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4. That thine Almes may be in secret, and thy father that seeth in secret, he will reward thee openly.
4. That thine Alms may be in secret, and thy father that sees in secret, he will reward thee openly.
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(46) verse (DIV2)
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This speciall kingdome of God is two-folde;
This special Kingdom of God is twofold;
d j n1 pp-f np1 vbz j;
(53) verse (DIV2)
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These words containe Christs second commandement touching the manner of Almes-giuing, with the reason thereof. The commandement is in the third verse, and it beareth this sense;
These words contain Christ second Commandment touching the manner of Almsgiving, with the reason thereof. The Commandment is in the third verse, and it bears this sense;
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(46) verse (DIV2)
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that if the left hand could vnderstand, yet it should not know what our right hand gaue;
that if the left hand could understand, yet it should not know what our right hand gave;
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(46) verse (DIV2)
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and therefore much more must we conceale the same from men.
and Therefore much more must we conceal the same from men.
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(46) verse (DIV2)
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Yet here Christ forbids not all giuing of Almes in open place, or in the sight of men,
Yet Here christ forbids not all giving of Alms in open place, or in the sighed of men,
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(46) verse (DIV2)
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but his meaning is to restraine the ambition of the heart after the praise of men:
but his meaning is to restrain the ambition of the heart After the praise of men:
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(46) verse (DIV2)
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the giuer must not intend or desire that men should see him giue Almes, that they might praise him:
the giver must not intend or desire that men should see him give Alms, that they might praise him:
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(46) verse (DIV2)
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but his heart must simply and sincerely seeke to approoue it selfe vnto God.
but his heart must simply and sincerely seek to approve it self unto God.
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(46) verse (DIV2)
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This will appeare to be the right meaning of our Sauiour Christ, by comparing this verse with the first:
This will appear to be the right meaning of our Saviour christ, by comparing this verse with the First:
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(46) verse (DIV2)
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for here Christ renueth the commandement there giuen, and forbiddeth the corrupt desire of the heart after vaine glorie in the giuing of almes.
for Here christ Reneweth the Commandment there given, and forbiddeth the corrupt desire of the heart After vain glory in the giving of alms.
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(46) verse (DIV2)
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Now for our better ▪ vnderstanding of this commandement, first, we will shew what is here forbidden; and secondly what is commanded. Here are two things forbidden;
Now for our better ▪ understanding of this Commandment, First, we will show what is Here forbidden; and secondly what is commanded. Here Are two things forbidden;
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(46) verse (DIV2)
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first, all desire or intention of mens beholding of vs, when we giue our Almes: secondly, all respect and intent to please our selues in Almes-giuing:
First, all desire or intention of men's beholding of us, when we give our Alms: secondly, all respect and intent to please our selves in Almsgiving:
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(46) verse (DIV2)
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for the left hand must not know what the right hand giueth:
for the left hand must not know what the right hand gives:
c-acp dt j n1 vmb xx vvi r-crq dt j-jn n1 vvz:
(46) verse (DIV2)
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The thing here commaunded is this, that he which giues ▪ Almes, must doe it simply intending and desiring onely to please God,
The thing Here commanded is this, that he which gives ▪ Alms, must do it simply intending and desiring only to please God,
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(46) verse (DIV2)
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and to approoue his worke vnto God without all by-respects of mens praise or approbation.
and to approve his work unto God without all by-respects of men's praise or approbation.
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(46) verse (DIV2)
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Here then first is condemned the doctrine of the Church of Rome, which teacheth men to doe good workes, with opinion of meriting life euerlasting thereby at the handes of God;
Here then First is condemned the Doctrine of the Church of Rome, which Teaches men to do good works, with opinion of meriting life everlasting thereby At the hands of God;
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(46) verse (DIV2)
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for that is farre more then to doe them for this ende to get praise of men, which yet is here forbidden;
for that is Far more then to do them for this end to get praise of men, which yet is Here forbidden;
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(46) verse (DIV2)
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and therefore the other must needes be abominable.
and Therefore the other must needs be abominable.
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(46) verse (DIV2)
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Secondly, seeing in our weldoing we must simply intend to approoue our selues vnto God, it shall not be amisse here to shew,
Secondly, seeing in our welldoing we must simply intend to approve our selves unto God, it shall not be amiss Here to show,
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(46) verse (DIV2)
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how we may so doe our good workes that God may approoue thereof. Hereunto foure things are required;
how we may so do our good works that God may approve thereof. Hereunto foure things Are required;
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(46) verse (DIV2)
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faith, loue, humilitie, and sinceritie or simplicitie. For the first, in euery good worke there must be a two-fold faith:faith, love, humility, and sincerity or simplicity. For the First, in every good work there must be a twofold faith:
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(46) verse (DIV2)
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Iustifying faith; and a generall faith. Iustifying faith, whereby the person doing the worke must be reconciled to God, Justifying faith; and a general faith. Justifying faith, whereby the person doing the work must be reconciled to God,
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(46) verse (DIV2)
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and stand before God a true member of Christ: for of this it is said, without faith it it is impossible to please God.
and stand before God a true member of christ: for of this it is said, without faith it it is impossible to please God.
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(46) verse (DIV2)
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And Christ saith, every brāch that beareth not friute in me, the father taketh a way:
And christ Says, every branch that bears not friute in me, the father Takes a Way:
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(46) verse (DIV2)
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and without me yee can doe nothing: and without me ye can do nothing:
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(46) verse (DIV2)
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where it is plaine, that whosoeuer would doe a worke acceptable to God, must first be in Christ: and the reason is euident;
where it is plain, that whosoever would do a work acceptable to God, must First be in christ: and the reason is evident;
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(46) verse (DIV2)
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for first the person working must be acceptable to God, before his worke can be approoued:
for First the person working must be acceptable to God, before his work can be approved:
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(46) verse (DIV2)
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but no mans person is approoued of God, before he be in Christ; and therefore iustifying faith whereby we are vnited vnto Christ is cheifely necessarie.
but no men person is approved of God, before he be in christ; and Therefore justifying faith whereby we Are united unto christ is chiefly necessary.
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(46) verse (DIV2)
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By generall faith I meane that, whereby a man beleeues that the worke he doth is pleasing vnto God.
By general faith I mean that, whereby a man believes that the work he does is pleasing unto God.
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(46) verse (DIV2)
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Hereof Paul saith, Whatsoeuer is not of faith, is sinne.
Hereof Paul Says, Whatsoever is not of faith, is sin.
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(46) verse (DIV2)
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A worke may be good in it selfe, and yet sinnefull in the doer, if he want this generall faith.
A work may be good in it self, and yet sinful in the doer, if he want this general faith.
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(46) verse (DIV2)
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Now vnto this are two things required: first, a word of God commanding the worke, and prescribing the manner of doing it:
Now unto this Are two things required: First, a word of God commanding the work, and prescribing the manner of doing it:
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(46) verse (DIV2)
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secondly, a promise of blessing vpon the doing of it:
secondly, a promise of blessing upon the doing of it:
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(46) verse (DIV2)
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for euery good work hath his promise, both of the things of this life, and of a better:
for every good work hath his promise, both of the things of this life, and of a better:
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(46) verse (DIV2)
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these things must be knowne and beleeued:
these things must be known and believed:
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(46) verse (DIV2)
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vpon these grounds we must pray ▪ giue Almes, and doe euery good worke, and so shall they be approoued of God.
upon these grounds we must pray ▪ give Alms, and do every good work, and so shall they be approved of God.
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(46) verse (DIV2)
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Now by this double faith required in euery good worke, we see, how those that are bound to practise good works, (as euery one is more or lesse) ought to labour to be acquainted with the word of God, that they may doe their works in faith:
Now by this double faith required in every good work, we see, how those that Are bound to practise good works, (as every one is more or less) ought to labour to be acquainted with the word of God, that they may do their works in faith:
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for els though the worke be good, it may be sinne in them because it is not of faith;
for Else though the work be good, it may be sin in them Because it is not of faith;
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which is the miserable state of ignorant persons, who through want of faith, cannot doe good workes in a good manner.
which is the miserable state of ignorant Persons, who through want of faith, cannot do good works in a good manner.
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The second thing required, in the doing of a good worke, is loue; loue (I say) ioyned with faith;
The second thing required, in the doing of a good work, is love; love (I say) joined with faith;
dt ord n1 vvd, p-acp dt vdg pp-f dt j n1, vbz n1; n1 (pns11 vvb) vvd p-acp n1;
(46) verse (DIV2)
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for faith worketh by loue: Gal. 5. 9. indeed faith doth some things of it selfe;
for faith works by love: Gal. 5. 9. indeed faith does Some things of it self;
p-acp n1 vvz p-acp n1: np1 crd crd av n1 vdz d n2 pp-f pn31 n1;
(46) verse (DIV2)
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as apprehend, receiue, and applie Christ and his righteousnes to the beleeuer, which is the proper worke of faith.
as apprehend, receive, and apply christ and his righteousness to the believer, which is the proper work of faith.
c-acp vvb, vvb, cc vvi np1 cc po31 n1 p-acp dt n1, r-crq vbz dt j n1 pp-f n1.
(46) verse (DIV2)
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But other things it doth by the helpe of an other:
But other things it does by the help of an other:
p-acp j-jn n2 pn31 vdz p-acp dt n1 pp-f dt n-jn:
(46) verse (DIV2)
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and so faith bringeth forth the workes of mercie, and performeth the duties of the first and second table;
and so faith brings forth the works of mercy, and Performeth the duties of the First and second table;
cc av n1 vvz av dt n2 pp-f n1, cc vvz dt n2 pp-f dt ord cc ord n1;
(46) verse (DIV2)
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not properly by it selfe, but by the helpe of loue:
not properly by it self, but by the help of love:
xx av-j p-acp pn31 n1, cc-acp p-acp dt n1 pp-f n1:
(46) verse (DIV2)
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and therefore here I say, that in euery good worke is required that loue whereby faith worketh.
and Therefore Here I say, that in every good work is required that love whereby faith works.
cc av av pns11 vvb, cst p-acp d j n1 vbz vvn cst n1 c-crq n1 vvz.
(46) verse (DIV2)
585
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Now the kinds of loue, required in weldoing are two:
Now the Kinds of love, required in welldoing Are two:
av dt n2 pp-f n1, vvn p-acp n-vvg vbr crd:
(46) verse (DIV2)
585
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first the loue of God in Christ, for as we know God in Christ, so must we loue him:
First the love of God in christ, for as we know God in christ, so must we love him:
ord dt n1 pp-f np1 p-acp np1, c-acp c-acp pns12 vvb np1 p-acp np1, av vmb pns12 vvi pno31:
(46) verse (DIV2)
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secondly, the loue of our bretheren, yea of our enimies:
secondly, the love of our brethren, yea of our enemies:
ord, dt n1 pp-f po12 n2, uh pp-f po12 n2:
(46) verse (DIV2)
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for howsoeuer in our vnderstanding these two may be distinguished, yet in practise they must neuer be seuered:
for howsoever in our understanding these two may be distinguished, yet in practice they must never be severed:
c-acp c-acp p-acp po12 n1 d crd vmb vbi vvn, av p-acp n1 pns32 vmb av-x vbi vvn:
(46) verse (DIV2)
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but must alwaies goe hand in hand, to mooue vs to doe the workes of mercie,
but must always go hand in hand, to move us to do the works of mercy,
cc-acp vmb av vvi n1 p-acp n1, pc-acp vvi pno12 pc-acp vdi dt n2 pp-f n1,
(46) verse (DIV2)
585
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and all the duties of our calling;
and all the duties of our calling;
cc d dt n2 pp-f po12 n1;
(46) verse (DIV2)
585
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as Paul saith of himselfe and the rest of the Apostles, The loue of God constraineth vs to preach the Gospel, 2. Cor. 5. 14. The third thing required in doing a good worke well, is humilitie, whereby a man esteemeth himselfe, to be but a voluntarie and reasoable instrument of God therein.
as Paul Says of himself and thee rest of the Apostles, The love of God constrains us to preach the Gospel, 2. Cor. 5. 14. The third thing required in doing a good work well, is humility, whereby a man esteems himself, to be but a voluntary and reasoable Instrument of God therein.
c-acp np1 vvz pp-f px31 cc pno32 vvi pp-f dt n2, dt n1 pp-f np1 vvz pno12 pc-acp vvi dt n1, crd np1 crd crd dt ord n1 vvd p-acp vdg dt j n1 av, vbz n1, c-crq dt n1 vvz px31, pc-acp vbi p-acp dt j-jn cc j-u n1 pp-f np1 av.
(46) verse (DIV2)
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This vertue will make a man giue the honour of the worke to the principall Agent, that is to God himselfe:
This virtue will make a man give the honour of the work to the principal Agent, that is to God himself:
d n1 vmb vvi dt n1 vvi dt n1 pp-f dt n1 p-acp dt j-jn n1, cst vbz p-acp np1 px31:
(46) verse (DIV2)
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who worketh in vs both to will and to doe of his good pleasure.
who works in us both to will and to do of his good pleasure.
r-crq vvz p-acp pno12 d p-acp n1 cc pc-acp vdi pp-f po31 j n1.
(46) verse (DIV2)
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The fourth thing required in wel-doing, is simplicitie, or singlenes of heart; whereby a man in doing a good worke intendeth simply and directly to honour and please God, without all by-respects to his owne praise, or the pleasing of men.
The fourth thing required in welldoing, is simplicity, or singleness of heart; whereby a man in doing a good work intends simply and directly to honour and please God, without all by-respects to his own praise, or the pleasing of men.
dt ord n1 vvd p-acp j, vbz n1, cc n1 pp-f n1; c-crq dt n1 p-acp vdg dt j n1 vvz av-j cc av-j pc-acp vvi cc vvi np1, p-acp d n2 p-acp po31 d n1, cc dt j-vvg pp-f n2.
(46) verse (DIV2)
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This is a speciall vertue directing a man to the right ende in euery good worke, which is the obedience and honour of God in mans good.
This is a special virtue directing a man to the right end in every good work, which is the Obedience and honour of God in men good.
d vbz dt j n1 vvg dt n1 p-acp dt j-jn n1 p-acp d j n1, r-crq vbz dt n1 cc n1 pp-f np1 p-acp ng1 j.
(46) verse (DIV2)
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This vertue was in Paul, who in simplicitie and godly purenesse had his conuersation in the world: thus he preached the Gospel:
This virtue was in Paul, who in simplicity and godly pureness had his Conversation in the world: thus he preached the Gospel:
d n1 vbds p-acp np1, r-crq p-acp n1 cc j n1 vhd po31 n1 p-acp dt n1: av pns31 vvd dt n1:
(46) verse (DIV2)
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and so ought we to doe euery good worke.
and so ought we to do every good work.
cc av vmd pns12 pc-acp vdi d j n1.
(46) verse (DIV2)
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Now that this sinceritie may shew it selfe, we must take heede of a speciall vice which is contrarie vnto it,
Now that this sincerity may show it self, we must take heed of a special vice which is contrary unto it,
av cst d n1 vmb vvi pn31 n1, pns12 vmb vvi n1 pp-f dt j n1 r-crq vbz j-jn p-acp pn31,
(46) verse (DIV2)
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namely, the guile of the spirit, mentioned Psal. 32. 2. which maketh a man intend and propound false ends and by-regards in doing good workes;
namely, the guile of the Spirit, mentioned Psalm 32. 2. which makes a man intend and propound false ends and by-regards in doing good works;
av, dt n1 pp-f dt n1, vvn np1 crd crd r-crq vv2 dt n1 vvb cc vvi j n2 cc j p-acp vdg j n2;
(46) verse (DIV2)
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as his owne praise and delight, or to please men thereby.
as his own praise and delight, or to please men thereby.
c-acp po31 d n1 cc n1, cc pc-acp vvi n2 av.
(46) verse (DIV2)
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And that we may auoid this spirituall guile, we are to know, that it may and doth vsually preuaile with men in foure cases: I. when those doe practise vertue in whome God onely restraines the contrarie vice:
And that we may avoid this spiritual guile, we Are to know, that it may and does usually prevail with men in foure cases: I when those do practise virtue in whom God only restrains the contrary vice:
cc cst pns12 vmb vvi d j n1, pns12 vbr pc-acp vvi, cst pn31 vmb cc vdz av-j vvi p-acp n2 p-acp crd n2: uh c-crq d vdb vvi n1 p-acp ro-crq np1 av-j vvz dt j-jn n1:
(46) verse (DIV2)
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thus ciuill honest men that haue no religion, may practise iustice, temperance, mercie, and other morall vertues,
thus civil honest men that have no Religion, may practise Justice, temperance, mercy, and other moral Virtues,
av j j n2 cst vhb dx n1, vmb vvi n1, n1, n1, cc j-jn j n2,
(46) verse (DIV2)
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because they are not inclined to iniustice, intemperance, and the contrarie vices:
Because they Are not inclined to injustice, intemperance, and the contrary vices:
c-acp pns32 vbr xx vvn p-acp n1, n1, cc dt j-jn n2:
(46) verse (DIV2)
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5377
the words are thus in the originall, and thy father which is a seer in secret:
the words Are thus in the original, and thy father which is a seer in secret:
dt n2 vbr av p-acp dt n-jn, cc po21 n1 r-crq vbz dt n1 p-acp j-jn:
(47) verse (DIV2)
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but these actions in them are no good works before God, because they proceede not from sanctified hearts, sincerely intending to obey & glorifie God hereby. II. When men doe good works for feare of diuine iustice,
but these actions in them Are no good works before God, Because they proceed not from sanctified hearts, sincerely intending to obey & Glorify God hereby. II When men do good works for Fear of divine Justice,
cc-acp d n2 p-acp pno32 vbr dx j n2 p-acp np1, c-acp pns32 vvb xx p-acp j-vvn n2, av-j vvg pc-acp vvi cc vvi np1 av. crd c-crq n2 vdb j n2 p-acp n1 pp-f j-jn n1,
(46) verse (DIV2)
587
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and the penalties of mens laws: and such for the most part is the repentance of the sicke:
and the penalties of men's laws: and such for the most part is the Repentance of the sick:
cc dt n2 pp-f ng2 n2: cc d p-acp dt av-ds n1 vbz dt n1 pp-f dt j:
(46) verse (DIV2)
587
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I graunt indeede that some doe truly repent in this estate, but commonly such repentance is vnsound,
I grant indeed that Some do truly Repent in this estate, but commonly such Repentance is unsound,
pns11 vvb av cst d vdb av-j vvi p-acp d n1, cc-acp av-j d n1 vbz j,
(46) verse (DIV2)
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and proceedeth not from a single heart, but from feare; whereby, being vnder Gods hand, they seek to auoid his iudgement.
and Proceedeth not from a single heart, but from Fear; whereby, being under God's hand, they seek to avoid his judgement.
cc vvz xx p-acp dt j n1, cc-acp p-acp n1; c-crq, vbg p-acp ng1 n1, pns32 vvb pc-acp vvi po31 n1.
(46) verse (DIV2)
587
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Such also are the outward duties of religion performed by our common Protestants, who come to Church,
Such also Are the outward duties of Religion performed by our Common Protestants, who come to Church,
d av vbr dt j n2 pp-f n1 vvn p-acp po12 j n2, r-crq vvb p-acp n1,
(46) verse (DIV2)
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5362
and receiue the Sacraments chiefly for custome sake, and to auoide the daunger of mens lawes. III.
and receive the Sacraments chiefly for custom sake, and to avoid the danger of men's laws. III.
cc vvi dt n2 av-jn p-acp n1 n1, cc pc-acp vvi dt n1 pp-f ng2 n2. np1.
(46) verse (DIV2)
587
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When men doe good works for the honour & praise of men. This is a dangerous thing:
When men do good works for the honour & praise of men. This is a dangerous thing:
c-crq n2 vdb j n2 p-acp dt n1 cc n1 pp-f n2. d vbz dt j n1:
(46) verse (DIV2)
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vpon this ground a man may preach the word, vse prayer, and professe the Gospel; yea, and be zealous for Gods glorie as I•h• was:
upon this ground a man may preach the word, use prayer, and profess the Gospel; yea, and be zealous for God's glory as I•h• was:
p-acp d n1 dt n1 vmb vvi dt n1, vvb n1, cc vvi dt n1; uh, cc vbi j p-acp ng1 n1 p-acp np1 vbds:
(46) verse (DIV2)
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and hence it comes, that many fall away to loosenes of life from a strict profession of religion,
and hence it comes, that many fallen away to looseness of life from a strict profession of Religion,
cc av pn31 vvz, cst d n1 av p-acp n1 pp-f n1 p-acp dt j n1 pp-f n1,
(46) verse (DIV2)
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because they receiued not the truth in simplicitie of heart, with purpose onely to obey & please God,
Because they received not the truth in simplicity of heart, with purpose only to obey & please God,
c-acp pns32 vvd xx dt n1 p-acp n1 pp-f n1, p-acp n1 av-j pc-acp vvi cc vvi np1,
(46) verse (DIV2)
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but rather to get the praise of men. IV. When men doe good works from some corruption of heart preuailing in them;
but rather to get the praise of men. IV. When men do good works from Some corruption of heart prevailing in them;
cc-acp av-c pc-acp vvi dt n1 pp-f n2. np1 c-crq n2 vdb j n2 p-acp d n1 pp-f n1 j-vvg p-acp pno32;
(46) verse (DIV2)
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as whē a man is both proud and couetous, yet more proud then couetous: couetousnes bids him, not to giue to the poore;
as when a man is both proud and covetous, yet more proud then covetous: covetousness bids him, not to give to the poor;
c-acp c-crq dt n1 vbz d j cc j, av av-dc j cs j: n1 vvz pno31, xx pc-acp vvi p-acp dt j;
(46) verse (DIV2)
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but yet pride desiring the praise of men preuailing in him, causeth him to giue to the poore:
but yet pride desiring the praise of men prevailing in him, Causes him to give to the poor:
cc-acp av n1 vvg dt n1 pp-f n2 j-vvg p-acp pno31, vvz pno31 pc-acp vvi p-acp dt j:
(46) verse (DIV2)
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And so when couetousnes preuailes in a proud man, it will cause him to abstaine from riot & proud apparell, which yet his pride would perswade him vnto.
And so when covetousness prevails in a proud man, it will cause him to abstain from riot & proud apparel, which yet his pride would persuade him unto.
cc av c-crq n1 vvz p-acp dt j n1, pn31 vmb vvi pno31 pc-acp vvi p-acp n1 cc j n1, r-crq av po31 n1 vmd vvi pno31 p-acp.
(46) verse (DIV2)
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In all these cases spirituall guile corrupts the worke that otherwise is good in it selfe:
In all these cases spiritual guile corrupts the work that otherwise is good in it self:
p-acp d d n2 j n1 vvz dt n1 cst av vbz j p-acp pn31 n1:
(46) verse (DIV2)
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and therefore we must haue a watchfull eye vnto singlenes of heart in our well-doing,
and Therefore we must have a watchful eye unto singleness of heart in our welldoing,
cc av pns12 vmb vhi dt j n1 p-acp n1 pp-f n1 p-acp po12 n1,
(46) verse (DIV2)
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and to the rest of the vertues before named, that so we may be able to say with good conscience, that our works are such as God approoueth.
and to the rest of the Virtues before nam, that so we may be able to say with good conscience, that our works Are such as God approveth.
cc p-acp dt n1 pp-f dt n2 a-acp vvn, cst av pns12 vmb vbi j pc-acp vvi p-acp j n1, cst po12 n2 vbr d c-acp np1 vvz.
(46) verse (DIV2)
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vers. 4. That thine Almes may be secret, and thy father that seeth in secret, he will reward thee openly.
vers. 4. That thine Alms may be secret, and thy father that sees in secret, he will reward thee openly.
fw-la. crd d po21 n2 vmb vbi j-jn, cc po21 n1 cst vvz p-acp j-jn, pns31 vmb vvi pno21 av-j.
(47) verse (DIV2)
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5375
Here is the reason whereby Christ enforceth the former commandement; and it hath two parts:
Here is the reason whereby christ enforceth the former Commandment; and it hath two parts:
av vbz dt vvb c-crq np1 vvz dt j n1; cc pn31 vhz crd n2:
(47) verse (DIV2)
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the first is drawne from a speciall propertie in God, to see in secret: the second is frō his bounty, in rewarding openly. For the first:
the First is drawn from a special property in God, to see in secret: the second is from his bounty, in rewarding openly. For the First:
dt ord vbz vvn p-acp dt j n1 p-acp np1, pc-acp vvi p-acp j-jn: dt ord vbz p-acp po31 n1, p-acp vvg av-j. p-acp dt ord:
(47) verse (DIV2)
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then were wee, in regard of the old man, crucified with him;
then were we, in regard of the old man, Crucified with him;
av vbdr pns12, p-acp n1 pp-f dt j n1, vvn p-acp pno31;
(53) verse (DIV2)
729
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for the word there vsed signifieth a discerning seer: whereby Christ would teach vs, that God sees and beholds things that no man can see,
for the word there used signifies a discerning seer: whereby christ would teach us, that God sees and beholds things that no man can see,
p-acp dt n1 a-acp vvn vvz dt vvg n1: c-crq np1 vmd vvi pno12, cst np1 vvz cc vvz n2 cst dx n1 vmb vvi,
(47) verse (DIV2)
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euen the secret thoughts and desires of mans heart.
even the secret thoughts and Desires of men heart.
av-j dt j-jn n2 cc n2 pp-f ng1 n1.
(47) verse (DIV2)
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Hence we must learne three things: I. to examine our selues strictly not onely of our grosse & open sinnes, which all the world may see;
Hence we must Learn three things: I to examine our selves strictly not only of our gross & open Sins, which all the world may see;
av pns12 vmb vvi crd n2: uh pc-acp vvi po12 n2 av-j xx av-j pp-f po12 j cc j n2, r-crq d dt n1 vmb vvi;
(47) verse (DIV2)
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but also of our most inward and hidden corruptions, and when we cannot see them, yet we must suspect our selues of our secret wants:
but also of our most inward and hidden corruptions, and when we cannot see them, yet we must suspect our selves of our secret Wants:
cc-acp av pp-f po12 av-ds j cc j-vvn n2, cc c-crq pns12 vmbx vvi pno32, av pns12 vmb vvi po12 n2 pp-f po12 j-jn n2:
(47) verse (DIV2)
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5382
for though men know them not, no nor we our selues, yet God the secret seer beholdeth them. II. Neuer to hide our sinnes within our selues,
for though men know them not, no nor we our selves, yet God the secret seer beholdeth them. II Never to hide our Sins within our selves,
c-acp cs n2 vvb pno32 xx, uh-dx ccx pns12 po12 n2, av np1 dt j-jn n1 vvz pno32. crd av pc-acp vvi po12 n2 p-acp po12 n2,
(47) verse (DIV2)
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5383
but freely to lay them open before God to our owne shame, yea to confesse our vnknowne sinnes:
but freely to lay them open before God to our own shame, yea to confess our unknown Sins:
cc-acp av-j pc-acp vvi pno32 vvi p-acp np1 p-acp po12 d n1, uh p-acp vvi po12 j n2:
(47) verse (DIV2)
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5384
we must not like Adam, sew fig-leaues together to couer our nakednes, or flie from God thinking to hide our selues from his sight:
we must not like Adam, sew Fig leaves together to cover our nakedness, or fly from God thinking to hide our selves from his sighed:
pns12 vmb xx av-j np1, vvb n2 av pc-acp vvi po12 n1, cc vvi p-acp np1 vvg pc-acp vvi po12 n2 p-acp po31 n1:
(47) verse (DIV2)
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5385
for he discerneth in secret. III.
for he discerneth in secret. III.
c-acp pns31 vvz p-acp j-jn. np1.
(47) verse (DIV2)
590
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5386
To be carefull not only to doe good works, but also to doe them in an holy manner, frō good groūds, and to a right end:
To be careful not only to do good works, but also to do them in an holy manner, from good grounds, and to a right end:
pc-acp vbi j xx av-j pc-acp vdi j n2, cc-acp av pc-acp vdi pno32 p-acp dt j n1, p-acp j n2, cc p-acp dt j-jn n1:
(47) verse (DIV2)
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5387
for God seeth secrets, and will not be shifted off with false shewes.
for God sees secrets, and will not be shifted off with false shows.
c-acp np1 vvz n2-jn, cc vmb xx vbi vvn a-acp p-acp j n2.
(47) verse (DIV2)
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5388
Dauid saith, I haue kept thy precepts and thy testimonies, because all my waies are before thee. David Says, I have kept thy Precepts and thy testimonies, Because all my ways Are before thee.
np1 vvz, pns11 vhb vvn po21 n2 cc po21 n2, c-acp d po11 n2 vbr p-acp pno21.
(47) verse (DIV2)
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5389
And the rather must we be mooued hereunto, because God knowing what is in mans heart, doth oftētimes prooue men with temptations, that he may discouer the guile of their hearts:
And the rather must we be moved hereunto, Because God knowing what is in men heart, does oftentimes prove men with temptations, that he may discover the guile of their hearts:
cc dt av-c vmb pns12 vbi vvn av, c-acp np1 vvg r-crq vbz p-acp ng1 n1, vdz av vvi n2 p-acp n2, cst pns31 vmb vvi dt n1 pp-f po32 n2:
(47) verse (DIV2)
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5390
& therfore that we may escape the iudgements of God due vnto hypocrisie, we must labour to doe all good duties in singlenes of heart.
& Therefore that we may escape the Judgments of God due unto hypocrisy, we must labour to do all good duties in singleness of heart.
cc av cst pns12 vmb vvi dt n2 pp-f np1 j-jn p-acp n1, pns12 vmb vvi pc-acp vdi d j n2 p-acp n1 pp-f n1.
(47) verse (DIV2)
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5391
The second reason drawne frō Gods bountie vnto thē that in singlenes of heart doe good works, is in these words; he will reward thee openly:
The second reason drawn from God's bounty unto them that in singleness of heart do good works, is in these words; he will reward thee openly:
dt ord n1 vvn p-acp ng1 n1 p-acp pno32 d p-acp n1 pp-f n1 vdb j n2, vbz p-acp d n2; pns31 vmb vvi pno21 av-j:
(47) verse (DIV2)
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5392
wherin he preuenteth this obiectiō, which some of his hearers might make against his former precept.
wherein he preventeth this objection, which Some of his hearers might make against his former precept.
c-crq pns31 vvz d n1, r-crq d pp-f po31 n2 vmd vvi p-acp po31 j n1.
(47) verse (DIV2)
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5393
If I may not do good works to be seen of men, then shall I loose my labour: Christ answereth: Not so:
If I may not do good works to be seen of men, then shall I lose my labour: christ Answers: Not so:
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for God the father will reward thee openly, if thou doe goods from a single heart, onely respecting the praise and honour of God in mans good.
for God the father will reward thee openly, if thou do goods from a single heart, only respecting the praise and honour of God in men good.
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If it be asked, how this can stand with that saying of Christ, Ioh. 5. 21. that the father iudgeth no man,
If it be asked, how this can stand with that saying of christ, John 5. 21. that the father Judgeth no man,
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but hath committed all iudgement vnto the sonne: but hath committed all judgement unto the son:
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I answer, that in regard of deliberation, of authoritie & consent, the last iudgement shalbe executed by the whole Trinitie:
I answer, that in regard of deliberation, of Authority & consent, the last judgement shall executed by the Whole Trinity:
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Now he that would thus order his bodie, must doe two things:
Now he that would thus order his body, must do two things:
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but yet in regard of immediate execution, the father iudgeth not, but Christ onely: for he alone giueth the sentence both of absolution and condemnation.
but yet in regard of immediate execution, the father Judgeth not, but christ only: for he alone gives the sentence both of absolution and condemnation.
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This second reason teacheth vs sundrie things concerning praise. First, that God himselfe is the sole author of true praise: This second reason Teaches us sundry things Concerning praise. First, that God himself is the sole author of true praise:
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Paul saith, he which praiseth himselfe is not allowed, but he whome the Lord praiseth: Paul Says, he which Praiseth himself is not allowed, but he whom the Lord Praiseth:
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where he compareth the world to a Theater, wherein men are Actors, and men and Angels be spectators;
where he compareth the world to a Theater, wherein men Are Actors, and men and Angels be spectators;
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but God alone is the Iudge, who giueth praise and good name to euery one that deserueth it, not onely in this life,
but God alone is the Judge, who gives praise and good name to every one that deserves it, not only in this life,
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but in the world to come:
but in the world to come:
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in regard whereof, we must endeauour our selues so to doe all our good works, that God himselfe may approoue thereof;
in regard whereof, we must endeavour our selves so to do all our good works, that God himself may approve thereof;
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to seeke the praise of men, is a fond thing, seeing that not man, but God, is the author of true praise:
to seek the praise of men, is a found thing, seeing that not man, but God, is the author of true praise:
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yea, this must teach vs not to depend vpon man for praise and commendation for the good things we do,
yea, this must teach us not to depend upon man for praise and commendation for the good things we do,
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but vpon God himselfe, from whom all true praise commeth.
but upon God himself, from whom all true praise comes.
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Secondly, that God as he is a father, is the sole author of true praise, for Christ saith, your father will reward you.
Secondly, that God as he is a father, is the sole author of true praise, for christ Says, your father will reward you.
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Now God is our father, onely in Christ, and therefore our vnion with Christ is the ground of all true praise:
Now God is our father, only in christ, and Therefore our Union with christ is the ground of all true praise:
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He is a true Israelite (saith Paul) which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. He is a true Israelite (Says Paul) which is one within, and the circumcision is of the heart, in the Spirit, not in the Letter, whose praise is not of men, but of God.
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This then discouereth the errour of the world, in seeking after praise and reputation;
This then Discovereth the error of the world, in seeking After praise and reputation;
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for some seeke it in the comlines of their bodie, some in apparell, and some in learning, &c. but all these are wrong meanes;
for Some seek it in the comeliness of their body, Some in apparel, and Some in learning, etc. but all these Are wrong means;
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the right way to get true praise, is to be in Christ, & to haue an humble and sanctified heart, set purposely to keepe Gods commandement:
the right Way to get true praise, is to be in christ, & to have an humble and sanctified heart, Set purposely to keep God's Commandment:
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Psal. 119. 22. Dauid praied God to remooue from him shame and contempt, because he kept Gods testimoneis:
Psalm 119. 22. David prayed God to remove from him shame and contempt, Because he kept God's testimoneis:
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as though the keeping of Gods commandements, had beene the onely meanes to auoyd contempt, and to procure true praise and fame.
as though the keeping of God's Commandments, had been the only means to avoid contempt, and to procure true praise and fame.
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Thirdly, that the life to come is the onely time of true praise, for Christ here saith, he shall reward thee openly:
Thirdly, that the life to come is the only time of true praise, for christ Here Says, he shall reward thee openly:
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that is, in the last day: 1. Corin. 4. 5. When the Lord shall come, then shall euery one haue praise of God.
that is, in the last day: 1. Corin. 4. 5. When the Lord shall come, then shall every one have praise of God.
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This must teach vs, not to care for the contempt of the world, which followeth our profession,
This must teach us, not to care for the contempt of the world, which follows our profession,
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so that our conuersation bee godly; but to rest patiently contented, because it is the lot and portion of Gods children,
so that our Conversation be godly; but to rest patiently contented, Because it is the lot and portion of God's children,
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and our sins deserues greater reproach, alwaies remembring, that the time of our praise is yet to come.
and our Sins deserves greater reproach, always remembering, that the time of our praise is yet to come.
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Yea, hence we must learne, not to aime at our owne praise, in the things of this life,
Yea, hence we must Learn, not to aim At our own praise, in the things of this life,
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but wholly to seeke the glorie of God in all things;
but wholly to seek the glory of God in all things;
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for if we seeke his glorie now, the time will come when he will glorifie vs.
for if we seek his glory now, the time will come when he will Glorify us
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Fourthly, that the praise that God shall giue his children in the ende of the world, shall be op•n and manifest, before all men,
Fourthly, that the praise that God shall give his children in the end of the world, shall be op•n and manifest, before all men,
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and all angels, both good & bad, when they shall stand to be iudged by Iesus Christ:
and all Angels, both good & bad, when they shall stand to be judged by Iesus christ:
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& this is true praise which shall neuer haue ende, whereunto the praise of men is not comparable;
& this is true praise which shall never have end, whereunto the praise of men is not comparable;
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we count highly of applause and reputation with earthly princes, and all ▪ men honour him whom the Prince commends;
we count highly of applause and reputation with earthly Princes, and all ▪ men honour him whom the Prince commends;
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how much more then shall they be aduanced, whom God himselfe shall vouchsafe to praise and commend?
how much more then shall they be advanced, whom God himself shall vouchsafe to praise and commend?
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vers. •. And when thou pra••st, be not as the hypocrites:
vers. •. And when thou pra••st, be not as the Hypocrites:
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for they loue to stand and pray in the Synagogues, and in the corners of the streetes,
for they love to stand and pray in the Synagogues, and in the corners of the streets,
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because they would be seene of men: verely I say vnto you, they haue their reward.
Because they would be seen of men: verily I say unto you, they have their reward.
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In this verse and the rest to the fourteenth, Christ intreateth of the dutie of prayer, wherein he dealeth as in the former point touching Almes-giuing:
In this verse and the rest to the fourteenth, christ intreateth of the duty of prayer, wherein he deals as in the former point touching Almsgiving:
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for first he forbids a twofold vice in prayer: hypocrisie, and babling; and then teacheth the contrarie vertues, and the right practise of praier.
for First he forbids a twofold vice in prayer: hypocrisy, and babbling; and then Teaches the contrary Virtues, and the right practice of prayer.
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The vice of hypocrisie in prayer is forbidden in this fift verse, and the contrarie vertue inioyned in the next. The Exposition.
The vice of hypocrisy in prayer is forbidden in this fift verse, and the contrary virtue enjoined in the next. The Exposition.
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When thou prayest ▪ To pray, properly is to intreate of God the gift of some good thing concerning our selues: When thou Prayest ▪ To pray, properly is to entreat of God the gift of Some good thing Concerning our selves:
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and in this sense, it is onely one part of that holy worship of God, which is called Invocation: for, 1. Tim. 2. 1. the Apostle maketh foure kinds or parts of invocation: to wit, I. Supplication, when we intreat God to remooue some euill from vs. II. ' Prayer, whereby we begge at the hands of God the gift of some good thing vnto vs:
and in this sense, it is only one part of that holy worship of God, which is called Invocation: for, 1. Tim. 2. 1. the Apostle makes foure Kinds or parts of invocation: to wit, I Supplication, when we entreat God to remove Some evil from us II ' Prayer, whereby we beg At the hands of God the gift of Some good thing unto us:
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and these two concerne our selues. The III.
and these two concern our selves. The III.
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is Intercession, when as we intreate the Lord to graunt some good thing vnto our brethren,
is Intercession, when as we entreat the Lord to grant Some good thing unto our brothers,
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or to remooue some euill from them.
or to remove Some evil from them.
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The IV. is thankesgiuing, whereby we giue laud & thanks to God for blessings receiued, either by our selues, or by our brethren.
The IV. is thanksgiving, whereby we give laud & thanks to God for blessings received, either by our selves, or by our brothers.
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Now in this place Prayer is not to be taken strictly for one part of invocation,
Now in this place Prayer is not to be taken strictly for one part of invocation,
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but generally for the whole worship of God by invocation;
but generally for the Whole worship of God by invocation;
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as it is commonly taken of vs, and often vsed in Scripture, one part beeing put for the whole.
as it is commonly taken of us, and often used in Scripture, one part being put for the Whole.
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Be not as the hypocrites that is, doe not as they doe in prayer;Be not as the Hypocrites that is, do not as they do in prayer;
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by hypocrites he vnderstandeth principally the Iewish teachers the Scribes and Pharisies, for at them he aimeth in this part of his Sermon.
by Hypocrites he understandeth principally the Jewish Teachers the Scribes and Pharisees, for At them he aimeth in this part of his Sermon.
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For they loue to stand and pray in the Synagogues and in the streetes. For they love to stand and pray in the Synagogues and in the streets.
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We must not here conceiue, that Christ condemnes altogether this gesture of standing in prayer as vnlawfull:
We must not Here conceive, that christ condemns altogether this gesture of standing in prayer as unlawful:
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for himselfe praied standing, when he raised vp Lazarus ▪ and the primitiue Church in their assemblies called Stations, praied standing:
for himself prayed standing, when he raised up Lazarus ▪ and the primitive Church in their assemblies called Stations, prayed standing:
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but he reprooueth here the abuse of this gesture in these Iewish teachers.
but he Reproveth Here the abuse of this gesture in these Jewish Teachers.
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5450
For first, they vsed this gesture to a wrong ende, namely, thereby to get the praise of men:
For First, they used this gesture to a wrong end, namely, thereby to get the praise of men:
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because standing is the fittest gesture which a man can vse in praier to make him be seene of others.
Because standing is the Fittest gesture which a man can use in prayer to make him be seen of Others.
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5452
Secondly, these Scribes and Pharisies thought themselues more righteous then all other men, and therefore iudged that they had no neede to humble themselues so much either in soule or bodie,
Secondly, these Scribes and Pharisees Thought themselves more righteous then all other men, and Therefore judged that they had no need to humble themselves so much either in soul or body,
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5453
as the Publicans and sinners did.
as the Publicans and Sinners did.
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5454
Againe, Christ here condemneth not the action of praier in these places, the Synagogues and the streets: for no man was euer forbidden of God to pray in any place.
Again, christ Here Condemneth not the actium of prayer in these places, the Synagogues and the streets: for no man was ever forbidden of God to pray in any place.
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5455
The Patriarks were not tied to any place:
The Patriarchs were not tied to any place:
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5456
and vnder the law howsoeuer the Temple was the place appointed for Gods outward worship in sacrificing,
and under the law howsoever the Temple was the place appointed for God's outward worship in sacrificing,
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5457
and such like, yet euen then it was lawfull for the Iewes to pray in any place ▪ and after Christs comming Paul willeth, that men pray euery where lifting vp pure hands vnto God ▪ but here is condemned this grosse fault of these Scribes and Pharisies, that they minded to pray no where els,
and such like, yet even then it was lawful for the Iewes to pray in any place ▪ and After Christ coming Paul wills, that men pray every where lifting up pure hands unto God ▪ but Here is condemned this gross fault of these Scribes and Pharisees, that they minded to pray no where Else,
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but in these open and publike places, which is expressed by this phrase, they loue to stand and pray:
but in these open and public places, which is expressed by this phrase, they love to stand and pray:
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So that in a word this is the meaning of this verse;
So that in a word this is the meaning of this verse;
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You my hearers, when you pray ▪ take heede of the hypocrisie of the Scribes and Pharisies, You my hearers, when you pray ▪ take heed of the hypocrisy of the Scribes and Pharisees,
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for they regard onely the praise of men, and therefore doe vse such gesture in praier,
for they regard only the praise of men, and Therefore do use such gesture in prayer,
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and chuse such places to pray in, that they may best be seene of men. and choose such places to pray in, that they may best be seen of men.
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Where wee see, he directly condemnes their hypocrisie, as well in respect of the ground thereof, which was the pride of their hearts, & not Gods grace ▪ as also in regard of the end thereof, which was the praise of men, & not the glory of God.
Where we see, he directly condemns their hypocrisy, as well in respect of the ground thereof, which was the pride of their hearts, & not God's grace ▪ as also in regard of the end thereof, which was the praise of men, & not the glory of God.
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The vse. 1. Whereas Christ saith, When thou praiest: he taketh it for graunted, that all men of yeares must pray:The use. 1. Whereas christ Says, When thou Prayest: he Takes it for granted, that all men of Years must pray:
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and whereas he condemnes the false manner of prayer, and sets downe the right forme and manner thereof, he teacheth vs that it is a most necessarie thing for all that haue discretion, to exercise themselues religiously in this dutie of prayer.
and whereas he condemns the false manner of prayer, and sets down the right Form and manner thereof, he Teaches us that it is a most necessary thing for all that have discretion, to exercise themselves religiously in this duty of prayer.
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And because our Sauiour here vrgeth this dutie so much, I will here shew the necessitie of prayer; which may appeare vnto vs by sundrie reasons. I. Prayer is one of the most principall parts of Gods worship:
And Because our Saviour Here urges this duty so much, I will Here show the necessity of prayer; which may appear unto us by sundry Reasons. I. Prayer is one of the most principal parts of God's worship:
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for herein we acknowledge him to be the giuer of all goodnes, the searcher and knower of our hearts; for herein we acknowledge him to be the giver of all Goodness, the searcher and knower of our hearts;
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and hereby we testifie the faith, hope, and confidence we haue in God.
and hereby we testify the faith, hope, and confidence we have in God.
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And prayer is called the •alue• of our lippes, because it is a sacrifice well pleasing vnto God. II. By prayer we doe obtaine,
And prayer is called the •alue• of our lips, Because it is a sacrifice well pleasing unto God. II By prayer we do obtain,
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and also continue and preserue vnto our selues euery good grace and blessing of God, especially such as concerne eternall life:
and also continue and preserve unto our selves every good grace and blessing of God, especially such as concern Eternal life:
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for God promiseth his spirit to them that aske it by praier: & the first conuersion of a sinner, howsoeuer it be the free gift of God,
for God promises his Spirit to them that ask it by prayer: & the First conversion of a sinner, howsoever it be the free gift of God,
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yet by Gods grace moouing and inabling a man thereunto ▪ is obtained by praier; and so are all the good graces following our conuersion, both gotten and increased. III. The true gift of prayer is a pledge of the spirit of Adoption:
yet by God's grace moving and enabling a man thereunto ▪ is obtained by prayer; and so Are all the good graces following our conversion, both got and increased. III. The true gift of prayer is a pledge of the Spirit of Adoption:
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and therefore Zacharie calls the spirit of prayer the spirit of grace. And Paul saith, the spirit helps our infirmities ▪ euen the spirit of our Adoption, which teacheth vs to crie ▪ A•ba, father.
and Therefore Zacharias calls the Spirit of prayer the Spirit of grace. And Paul Says, the Spirit helps our infirmities ▪ even the Spirit of our Adoption, which Teaches us to cry ▪ A•ba, father.
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IV. By prayer we haue spirituall communion and famili••tie with God: for in the preaching of the word, God speakes to vs;
IV. By prayer we have spiritual communion and famili••tie with God: for in the preaching of the word, God speaks to us;
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and in praier we speake to God, and the more we pray, the nearer and greater fellowship we haue with God:
and in prayer we speak to God, and the more we pray, the nearer and greater fellowship we have with God:
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which one reason (if there were no more) is sufficient to perswade vs of the necessitie of prayer,
which one reason (if there were no more) is sufficient to persuade us of the necessity of prayer,
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and to mooue vs vnto diligence therein.
and to move us unto diligence therein.
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But sundrie obiections are made against the necessitie of praier: 1. It is said God knows our thoughts before we praie,
But sundry objections Are made against the necessity of prayer: 1. It is said God knows our thoughts before we pray,
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and therefore it is needlesse to expresse them by praier vnto him.
and Therefore it is needless to express them by prayer unto him.
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Answ. We praie not, to acquainte God with our suites, or with our hearts, as though he knew them not,Answer We pray not, to acquaint God with our suits, or with our hearts, as though he knew them not,
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but to performe obedience vnto his commandement, who requireth this duty at our hands.
but to perform Obedience unto his Commandment, who requires this duty At our hands.
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Againe, we praie vnto God, to honour him, in acknowledging him to be the knower of our hearts, the giuer of all goodnes, the stay of our faith and hope, in whome only we put all our trust and considence.
Again, we pray unto God, to honour him, in acknowledging him to be the knower of our hearts, the giver of all Goodness, the stay of our faith and hope, in whom only we put all our trust and confidence.
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Obiect. 2. Whether we pray or not, God will giue vs the blessings which he meanes to bestow on vs. Ans. This is •lat Atheisine:Object. 2. Whither we pray or not, God will give us the blessings which he means to bestow on us Ans. This is •lat Athenians:
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and yet we must distinguish of Gods blessings, for some are common blessings which God oft giues to men without their asking,
and yet we must distinguish of God's blessings, for Some Are Common blessings which God oft gives to men without their asking,
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because they serue to preserue nature:
Because they serve to preserve nature:
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as raine and fruitfull seasons, food, raiment, &c. Act. 14. 16. and yet euen these common blessings must be praied for:
as rain and fruitful seasons, food, raiment, etc. Act. 14. 16. and yet even these Common blessings must be prayed for:
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Phil. 4. 6. In all things let your requests be made knowne to God: and Iames saith, Ye lust and haue not, because ye aske not:
Philip 4. 6. In all things let your requests be made known to God: and James Says, You lust and have not, Because you ask not:
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Psal. 106. 23. Moses prayer saues the people from destruction.
Psalm 106. 23. Moses prayer saves the people from destruction.
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Others, are speciall blessings of the Elect, and these must alwaies be sought and obtained by prayer.
Others, Are special blessings of the Elect, and these must always be sought and obtained by prayer.
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Obiect. 3. God hath decreed all euents, and euery thing shall so fall out as he hath appointed,Object. 3. God hath decreed all events, and every thing shall so fallen out as he hath appointed,
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and therefore its needlesse to pray, and oftentimes its but the crossing of Gods will. Ans. This reason is naught:
and Therefore its needless to pray, and oftentimes its but the crossing of God's will. Ans. This reason is nought:
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for as God hath decreed the euent of all things, so likewise he hath appointed the meanes whereby his decree shall be effected:
for as God hath decreed the event of all things, so likewise he hath appointed the means whereby his Decree shall be effected:
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and prayer many times, is a principall meanes to bring Gods will to passe: 1. King. 18. 1. God shewed to Eliah that he would send raine in Israel after that long drought,
and prayer many times, is a principal means to bring God's will to pass: 1. King. 18. 1. God showed to Elijah that he would send rain in Israel After that long drought,
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and yet the Prophet crouched vnto the earth, and put his face betweene his knees; no doubt humbling himselfe in praier to God for it, as S. Iames saith.
and yet the Prophet crouched unto the earth, and put his face between his knees; no doubt humbling himself in prayer to God for it, as S. James Says.
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Where we may see, that praier is not contrarie to Gods decree, but a subordinate meanes to bring the same to passe:
Where we may see, that prayer is not contrary to God's Decree, but a subordinate means to bring the same to pass:
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and therefore we must rather reason thus, that because God hath decreed the euent of all things,
and Therefore we must rather reason thus, that Because God hath decreed the event of all things,
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and hath appointed praier as a meanes to effect sundrie of his decrees, therefore we must vse it.
and hath appointed prayer as a means to Effect sundry of his decrees, Therefore we must use it.
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Considering then that praier is necessarie, notwithstanding all that can be saide against it, we must learne with speciall •euerence to giue our selues vnto this dutie, both publikely in the assemblies of the Saints,
Considering then that prayer is necessary, notwithstanding all that can be said against it, we must Learn with special •euerence to give our selves unto this duty, both publicly in the assemblies of the Saints,
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and priuately in our families, beeing masters and gouernours: for no family ought to want this morning and euening sacrifice of praier and thankesgiuing;
and privately in our families, being Masters and Governors: for no family ought to want this morning and evening sacrifice of prayer and thanksgiving;
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yea, we must pray by our selues particularly in regard of our particular wants. Indeede the most doe thus plead for themselues, that they vse to pray often:
yea, we must pray by our selves particularly in regard of our particular Wants. Indeed the most doe thus plead for themselves, that they use to pray often:
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but the truth is, that the cōmon practise of our people in prayer, is nothing els but lippe-labour and a mocking of God:
but the truth is, that the Common practice of our people in prayer, is nothing Else but lippe-labour and a mocking of God:
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for what be their praiers, but the saying ouer the ten Commandements and the Creede, which are no praiers:
for what be their Prayers, but the saying over the ten commandments and the Creed, which Are no Prayers:
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yea, their repetition of the Lords praier without vnderstāding or deuotion, is no praier with God,
yea, their repetition of the lords prayer without understanding or devotion, is no prayer with God,
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when they doe it onely of custome, and rest in the worke done. But here is required an other manner of praier then this.
when they do it only of custom, and rest in the work done. But Here is required an other manner of prayer then this.
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And to incite vs vnto it, let vs consider the worthie examples of Gods seruants herein:
And to incite us unto it, let us Consider the worthy Examples of God's Servants herein:
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Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke: Moses prayed for the Saving of the Israelites fourtie days and fourtie nights without meat or drink:
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Dauid praied seauen times a day! and our Sauiour Christ spent whole nights in prayer. David prayed seauen times a day! and our Saviour christ spent Whole nights in prayer.
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Now these examples were written for our learning, to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God.
Now these Examples were written for our learning, to teach us to addict our selves to this holy duty wherein our hearts speak unto God.
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The want hereof is the cause of the common Atheisme that is in the world, of iniustice,
The want hereof is the cause of the Common Atheism that is in the world, of injustice,
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and crueltie in mens callings, of swearing, pride, & backbiting in mens liues:
and cruelty in men's callings, of swearing, pride, & backbiting in men's lives:
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for if men would often set themselues in the presence of God, by vnfained inuocation, the remembrance thereof would still be before their eyes,
for if men would often Set themselves in the presence of God, by unfeigned invocation, the remembrance thereof would still be before their eyes,
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and cause them to abstaine from all these iniquities:
and cause them to abstain from all these iniquities:
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for who beeing stained with such transgressions durst present himselfe before the maiestie of God, who is a consuming fire against all sinne and wickednes, hauing fierie eyes to see their sinnes,
for who being stained with such transgressions durst present himself before the majesty of God, who is a consuming fire against all sin and wickedness, having fiery eyes to see their Sins,
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and feete of brasse to bruise them in pieces that will not repent.
and feet of brass to bruise them in Pieces that will not Repent.
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Secondly, in this prohibition against hypocrisie in praier we may see, that to conceiue a praier,
Secondly, in this prohibition against hypocrisy in prayer we may see, that to conceive a prayer,
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(48) verse (DIV2)
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and to make profession of religion, may for the outward worke, as well be performed from pride of heart as from the grace of God:
and to make profession of Religion, may for the outward work, as well be performed from pride of heart as from the grace of God:
cc pc-acp vvi n1 pp-f n1, vmb p-acp dt j n1, c-acp av vbi vvn p-acp n1 pp-f n1 c-acp p-acp dt n1 pp-f np1:
(48) verse (DIV2)
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carnall men may doe it in pride, which Gods children doe by grace, as we shewed in the former point of Almes giuing:
carnal men may do it in pride, which God's children do by grace, as we showed in the former point of Alms giving:
j n2 vmb vdi pn31 p-acp n1, r-crq n2 n2 vdb p-acp n1, c-acp pns12 vvd p-acp dt j n1 pp-f n2 vvg:
(48) verse (DIV2)
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that therfore which Christ said of hearing the word, take heed how you heare, must be conceiued to be spoken to vs of praier and the profession of religion, take heed how you praie, and how you professe religion.
that Therefore which christ said of hearing the word, take heed how you hear, must be conceived to be spoken to us of prayer and the profession of Religion, take heed how you pray, and how you profess Religion.
cst av r-crq np1 vvd pp-f vvg dt n1, vvb n1 c-crq pn22 vvb, vmb vbi vvn pc-acp vbi vvn p-acp pno12 pp-f n1 cc dt n1 pp-f n1, vvb n1 c-crq pn22 vvb, cc c-crq pn22 vvb n1.
(48) verse (DIV2)
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And indeed before we pray, we ought to enter into our hearts, and there to search out our corruptions diligently, that we may be able to discerne in our selues between pride, and Gods grace; and so perceiue vpon what ground we pray, that it be not from a damnable pride,
And indeed before we pray, we ought to enter into our hearts, and there to search out our corruptions diligently, that we may be able to discern in our selves between pride, and God's grace; and so perceive upon what ground we pray, that it be not from a damnable pride,
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(48) verse (DIV2)
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but from the sauing grace of Gods holy spirit.
but from the Saving grace of God's holy Spirit.
cc-acp p-acp dt vvg n1 pp-f npg1 j n1.
(48) verse (DIV2)
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Thirdly, in this prohibition Christ condemnes this false ende of praier, when men doe it to haue praise of men; whereby we may see, that it is a thing incident to the professors of the Gospel, to doe the duties of religion, for the approbation of men:
Thirdly, in this prohibition christ condemns this false end of prayer, when men do it to have praise of men; whereby we may see, that it is a thing incident to the professors of the Gospel, to do the duties of Religion, for the approbation of men:
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(48) verse (DIV2)
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which notably bewraies the hypocrisie of our hearts, which naturally haue more respect to men, then to the Lord, euen then when we haue to deale with God himselfe.
which notably bewrays the hypocrisy of our hearts, which naturally have more respect to men, then to the Lord, even then when we have to deal with God himself.
r-crq av-j vvz dt n1 pp-f po12 n2, r-crq av-j vhb dc n1 p-acp n2, av p-acp dt n1, av av c-crq pns12 vhb pc-acp vvi p-acp np1 px31.
(48) verse (DIV2)
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Thus did the Scribes and Pharisies, and it is to be feared, the same fault is common among vs;
Thus did the Scribes and Pharisees, and it is to be feared, the same fault is Common among us;
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(48) verse (DIV2)
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for men are farre more forward and carefull to performe the publike duties of religion, in the assemblies of the Church,
for men Are Far more forward and careful to perform the public duties of Religion, in the assemblies of the Church,
p-acp n2 vbr av-j av-dc j cc j pc-acp vvi dt j n2 pp-f n1, p-acp dt n2 pp-f dt n1,
(48) verse (DIV2)
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then priuate duties, either in their families, or by themselues: Many will praie in the Church, that neuer regard priuate praier at home.
then private duties, either in their families, or by themselves: Many will pray in the Church, that never regard private prayer At home.
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(48) verse (DIV2)
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Againe, in performing publike duties, men haue more care of the outward action, then of truth and sinceritie in the heart;
Again, in performing public duties, men have more care of the outward actium, then of truth and sincerity in the heart;
av, p-acp vvg j n2, n2 vhb dc n1 pp-f dt j n1, av pp-f n1 cc n1 p-acp dt n1;
(48) verse (DIV2)
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and many studie more for fit words to delight mens eares, then for good affections, which God approoueth;
and many study more for fit words to delight men's ears, then for good affections, which God approveth;
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(48) verse (DIV2)
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for what is the cause that many ancient professors, when they come to die, know not how to commend their soules to God? Surely, this especially, that in the whole course of their profession, they more respected men then God;
for what is the cause that many ancient professors, when they come to die, know not how to commend their Souls to God? Surely, this especially, that in the Whole course of their profession, they more respected men then God;
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(48) verse (DIV2)
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and therefore in the time of death, when they must needs deale with God indeed, they know not what to doe, nor how to behaue themselues.
and Therefore in the time of death, when they must needs deal with God indeed, they know not what to do, nor how to behave themselves.
cc av p-acp dt n1 pp-f n1, c-crq pns32 vmb av vvi p-acp np1 av, pns32 vvb xx r-crq pc-acp vdi, ccx c-crq pc-acp vvi px32.
(48) verse (DIV2)
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Lastly, Christ here reprooues their behauiour in praier, which was standing, without all humbling of themselues, either in soule or bodie.
Lastly, christ Here reproves their behaviour in prayer, which was standing, without all humbling of themselves, either in soul or body.
ord, np1 av vvz po32 n1 p-acp n1, r-crq vbds vvg, p-acp d vvg pp-f px32, av-d p-acp n1 cc n1.
(48) verse (DIV2)
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This is a thing incident to many in our congregations, who vse to shew no manner of reuerence or humilitie in the time of praier;
This is a thing incident to many in our congregations, who use to show no manner of Reverence or humility in the time of prayer;
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(48) verse (DIV2)
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but either stand, or fit, as though they had no need to humble themselues; or else intended onely that men should see them.
but either stand, or fit, as though they had no need to humble themselves; or Else intended only that men should see them.
cc-acp d vvb, cc j, c-acp cs pns32 vhd dx n1 pc-acp vvi px32; cc av vvd av-j cst n2 vmd vvi pno32.
(48) verse (DIV2)
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But we must know, that howsoeuer the word of God prescribes no peculiar gesture in this action,
But we must know, that howsoever the word of God prescribes no peculiar gesture in this actium,
cc-acp pns12 vmb vvi, cst c-acp dt n1 pp-f np1 vvz dx j n1 p-acp d n1,
(48) verse (DIV2)
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yet it is not a thing indifferent, either to vse, or not to vse, some seemely gesture of humiliation in this worship of God;
yet it is not a thing indifferent, either to use, or not to use, Some seemly gesture of humiliation in this worship of God;
av pn31 vbz xx dt n1 j, av-d pc-acp vvi, cc xx pc-acp vvi, d j n1 pp-f n1 p-acp d n1 pp-f np1;
(48) verse (DIV2)
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but some must needes be vsed, to expresse and further the humilitie of the heart, which is chiefly required:
but Some must needs be used, to express and further the humility of the heart, which is chiefly required:
cc-acp d vmb av vbi vvn, pc-acp vvi cc av-jc dt n1 pp-f dt n1, r-crq vbz av-jn vvn:
(48) verse (DIV2)
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Isay, 6. 2. the S•raphims standing before God, couer their feete and faces with their wings, in regard of Gods presence:
Saiah, 6. 2. the S•raphims standing before God, cover their feet and faces with their wings, in regard of God's presence:
np1, crd crd dt np2 vvg p-acp np1, vvb po32 n2 cc n2 p-acp po32 n2, p-acp n1 pp-f npg1 n1:
(48) verse (DIV2)
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and the poore Publicane that praied with the Pharisie, howsoeuer he praied standing, yet he cast downe his countenance, and smote himselfe on the breast, to testifie his humiliation.
and the poor Publican that prayed with the Pharisee, howsoever he prayed standing, yet he cast down his countenance, and smote himself on the breast, to testify his humiliation.
cc dt j n1 cst vvd p-acp dt n1, c-acp pns31 vvd vvg, av pns31 vvn a-acp po31 n1, cc vvd px31 p-acp dt n1, pc-acp vvi po31 n1.
(48) verse (DIV2)
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Yea, Christ Iesus our Lord, when hee bare the punishment of our sinnes in the garden, fell downe vpon his face, and praied:
Yea, christ Iesus our Lord, when he bore the punishment of our Sins in the garden, fell down upon his face, and prayed:
uh, np1 np1 po12 n1, c-crq pns31 vvd dt n1 pp-f po12 n2 p-acp dt n1, vvd a-acp p-acp po31 n1, cc vvd:
(48) verse (DIV2)
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thus also did Moses, and Aaron, Elijah, Ezra, & Daniel, humble themselues.
thus also did Moses, and Aaron, Elijah, Ezra, & daniel, humble themselves.
av av vdd np1, cc np1, np1, np1, cc np1, j px32.
(48) verse (DIV2)
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And it hath alwaies beene the practise of Gods seruants in praier, by some conuenient gesture of the bodie, to expresse the humilitie of their hearts;
And it hath always been the practice of God's Servants in prayer, by Some convenient gesture of the body, to express the humility of their hearts;
cc pn31 vhz av vbn dt n1 pp-f npg1 n2 p-acp n1, p-acp d j n1 pp-f dt n1, pc-acp vvi dt n1 pp-f po32 n2;
(48) verse (DIV2)
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which checketh the custome of our common people in praier, who are so farre from bringing a broken heart to God, which is the thing he chiefly requires, that they know not what to aske;
which checketh the custom of our Common people in prayer, who Are so Far from bringing a broken heart to God, which is the thing he chiefly requires, that they know not what to ask;
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(48) verse (DIV2)
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and many there be that will not submit themselues to such outward gesture, as might expresse their inward humiliation.
and many there be that will not submit themselves to such outward gesture, as might express their inward humiliation.
cc d pc-acp vbi d vmb xx vvi px32 p-acp d j n1, c-acp vmd vvi po32 j n1.
(48) verse (DIV2)
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These things are farre vnseemely for Gods people, and therefore let vs learne to humble our selues at Gods footestoole,
These things Are Far unseemly for God's people, and Therefore let us Learn to humble our selves At God's footstool,
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(48) verse (DIV2)
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first in our very hearts, and withall, we must be carefull to testifie the same, by some conuenient outward humiliation.
First in our very hearts, and withal, we must be careful to testify the same, by Some convenient outward humiliation.
ord p-acp po12 j n2, cc av, pns12 vmb vbi j pc-acp vvi dt d, p-acp d j j n1.
(48) verse (DIV2)
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Verse 6. But when thou praiest, enter into thy chamber, and when thou hast shut thy doore, pray to thy father which is in secret;
Verse 6. But when thou Prayest, enter into thy chamber, and when thou hast shut thy door, pray to thy father which is in secret;
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(49) verse (DIV2)
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and thy father which seeth in secret, shall reward thee openly.
and thy father which sees in secret, shall reward thee openly.
cc po21 n1 r-crq vvz p-acp j-jn, vmb vvi pno21 av-j.
(49) verse (DIV2)
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Christ hauing forbidden hypocrisie in praier, in the former verse, doth here commaund the contrarie vertue;
christ having forbidden hypocrisy in prayer, in the former verse, does Here command the contrary virtue;
np1 vhg vvn n1 p-acp n1, p-acp dt j n1, vdz av vvi dt j-jn n1;
(49) verse (DIV2)
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namely, sinceritie ▪ setting downe the right manner of prayer to God in that behalfe.
namely, sincerity ▪ setting down the right manner of prayer to God in that behalf.
av, n1 ▪ vvg a-acp dt j-jn n1 pp-f n1 p-acp np1 p-acp d n1.
(49) verse (DIV2)
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Now because the words are not to be taken in that sense, which at the first reading they seeme to beare;
Now Because the words Are not to be taken in that sense, which At the First reading they seem to bear;
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(49) verse (DIV2)
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therefore for the better vnderstanding of them, I will here laie downe two grounds: 1. That in this place our Sauiour Christ doth not forbid publike praier in the congregation, or in publike places;
Therefore for the better understanding of them, I will Here lay down two grounds: 1. That in this place our Saviour christ does not forbid public prayer in the congregation, or in public places;
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(49) verse (DIV2)
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for publike praier is Gods ordinance, where two or three (saith Christ) bee gathered together in my name, there am I in the middle among them:
for public prayer is God's Ordinance, where two or three (Says christ) be gathered together in my name, there am I in the middle among them:
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(49) verse (DIV2)
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That a man in praier may approoue himselfe and his actions vnto God alone, three kind of duties are required;
That a man in prayer may approve himself and his actions unto God alone, three kind of duties Are required;
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(49) verse (DIV2)
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and whatsoeuer they shall desire, shall be giuen them of my father. Againe, publike praier serues for most worthy vses, for which it must be maintained; and whatsoever they shall desire, shall be given them of my father. Again, public prayer serves for most worthy uses, for which it must be maintained;
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(49) verse (DIV2)
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as first, to make mens praiers vnto God more feruent and effectuall;
as First, to make men's Prayers unto God more fervent and effectual;
c-acp ord, pc-acp vvi ng2 n2 p-acp np1 av-dc j cc j;
(49) verse (DIV2)
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as in the common wealth, a priuate mans supplication is not so much respected, as when a whole incorporation, or a whole shire make petition to the Prince.
as in the Common wealth, a private men supplication is not so much respected, as when a Whole incorporation, or a Whole shire make petition to the Prince.
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(49) verse (DIV2)
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Secondly, by publike praier a man professeth himselfe to be a member of Gods Church,
Secondly, by public prayer a man Professes himself to be a member of God's Church,
ord, p-acp j n1 dt n1 vvz px31 pc-acp vbi dt n1 pp-f npg1 n1,
(49) verse (DIV2)
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and one that seuereth himselfe from all prophane societies and companies of men in the world.
and one that severeth himself from all profane societies and companies of men in the world.
cc pi cst vvz px31 p-acp d j n2 cc n2 pp-f n2 p-acp dt n1.
(49) verse (DIV2)
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Thirdly, publike praier serues to stirre vp zeale in them that be cold and backward;
Thirdly, public prayer serves to stir up zeal in them that be cold and backward;
ord, j n1 vvz pc-acp vvi a-acp n1 p-acp pno32 d vbb j-jn cc av-j;
(49) verse (DIV2)
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for herein they are made acquainted with Gods blessings, they are left to see their owne wants,
for herein they Are made acquainted with God's blessings, they Are left to see their own Wants,
c-acp av pns32 vbr vvn vvn p-acp npg1 n2, pns32 vbr vvn pc-acp vvi po32 d n2,
(49) verse (DIV2)
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& they haue the good example of Gods children. 2. Ground. That priuate praier (though it be Gods owne ordinance) is not here directly commanded:
& they have the good Exampl of God's children. 2. Ground. That private prayer (though it be God's own Ordinance) is not Here directly commanded:
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(49) verse (DIV2)
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for looke what was forbidden in the former verse, the contrarie thereto is here commaunded;
for look what was forbidden in the former verse, the contrary thereto is Here commanded;
p-acp vvi r-crq vbds vvn p-acp dt j n1, dt n-jn av vbz av vvn;
(49) verse (DIV2)
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but Christ did not simply there forbid publike praier, he aimed at an higher thing therein;
but christ did not simply there forbid public prayer, he aimed At an higher thing therein;
cc-acp np1 vdd xx av-j pc-acp vvi j n1, pns31 vvd p-acp dt jc n1 av;
(49) verse (DIV2)
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namely, hypocrisie, & therefore here he commandeth not priuate praier directly, but intendeth the right manner thereof,
namely, hypocrisy, & Therefore Here he commands not private prayer directly, but intends the right manner thereof,
av, n1, cc av av pns31 vvz xx j n1 av-j, cc-acp vvz dt j-jn n1 av,
(49) verse (DIV2)
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for sinceritie, whether publike or priuate.
for sincerity, whither public or private.
p-acp n1, cs j cc j.
(49) verse (DIV2)
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Hauing laid downe these two grounds, I come now to the true meaning of the words.
Having laid down these two grounds, I come now to the true meaning of the words.
vhg vvn a-acp d crd n2, pns11 vvb av p-acp dt j n1 pp-f dt n2.
(49) verse (DIV2)
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When thou praiest, that is, either thy selfe alone, or with others, enter into thy chamber, and when thou hast shut thy dore, praie, &c. that is, be as though thou diddest pray in thy closet, intending onely to approoue thy selfe,When thou Prayest, that is, either thy self alone, or with Others, enter into thy chamber, and when thou hast shut thy door, pray, etc. that is, be as though thou didst pray in thy closet, intending only to approve thy self,
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(49) verse (DIV2)
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and thine heart vnto the Lord, hauing no respect to any creature in the world; for this Christ meanes by praying in a chamber, or closet;
and thine heart unto the Lord, having no respect to any creature in the world; for this christ means by praying in a chamber, or closet;
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(49) verse (DIV2)
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namely, that a man in praier should not respect himselfe, or any creature, but simply intend and approoue himselfe vnto God onely.
namely, that a man in prayer should not respect himself, or any creature, but simply intend and approve himself unto God only.
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(49) verse (DIV2)
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In the words thus explaned, we are to obserue two things; a commandement, and a reason thereof:
In the words thus explained, we Are to observe two things; a Commandment, and a reason thereof:
p-acp dt n2 av vvn, pns12 vbr pc-acp vvi crd n2; dt n1, cc dt n1 av:
(49) verse (DIV2)
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the commandement in these words, When thou praiest enter into thy chamber, and when thou hast shut the doore, pray vnto thy father which is in secret.
the Commandment in these words, When thou Prayest enter into thy chamber, and when thou hast shut the door, pray unto thy father which is in secret.
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(49) verse (DIV2)
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This commandement inioyning the right disposition of the heart to God ward in our praiers, doth prescribe the true and perfect manner of praier;
This Commandment enjoining the right disposition of the heart to God ward in our Prayers, does prescribe the true and perfect manner of prayer;
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(49) verse (DIV2)
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whereto that we may the better attaine, I will here shew how the same is performed.
whereto that we may the better attain, I will Here show how the same is performed.
c-crq cst pns12 vmb dt av-jc vvi, pns11 vmb av vvi c-crq dt d vbz vvn.
(49) verse (DIV2)
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as the Lord is to all that call vpon him in spirit and truth.
as the Lord is to all that call upon him in Spirit and truth.
c-acp dt n1 vbz pc-acp d cst vvb p-acp pno31 p-acp n1 cc n1.
(49) verse (DIV2)
619
Page 241
5573
some going before praier, some in the act of praier, and some after praier. Before praier foure duties are required.
Some going before prayer, Some in the act of prayer, and Some After prayer. Before prayer foure duties Are required.
d vvg p-acp n1, d p-acp dt n1 pp-f n1, cc d p-acp n1. p-acp n1 crd n2 vbr vvn.
(49) verse (DIV2)
609
Page 236
5574
1. A man must haue knowledge of three things concerning praier (for euery praier must bee made in faith, 1. A man must have knowledge of three things Concerning prayer (for every prayer must be made in faith,
crd dt n1 vmb vhi n1 pp-f crd n2 vvg n1 (c-acp d n1 vmb vbi vvn p-acp n1,
(49) verse (DIV2)
610
Page 236
5575
and in obedience to God, which without knowledge cannot be done) to wit, of Gods commandement to pray:
and in Obedience to God, which without knowledge cannot be done) to wit, of God's Commandment to pray:
cc p-acp n1 p-acp np1, r-crq p-acp n1 vmbx vbi vdn) pc-acp vvi, pp-f npg1 n1 pc-acp vvi:
(49) verse (DIV2)
610
Page 236
5576
of the things we aske in praier, and of the manner of asking; which is this, spirituall ▪ blessings cōcerning life eternall;
of the things we ask in prayer, and of the manner of asking; which is this, spiritual ▪ blessings Concerning life Eternal;
pp-f dt n2 pns12 vvb p-acp n1, cc pp-f dt n1 pp-f vvg; r-crq vbz d, j ▪ n2 vvg n1 j;
(49) verse (DIV2)
610
Page 236
5577
as remission of sinnes, sanctification, and other necessarie graces must be asked simply without condition:
as remission of Sins, sanctification, and other necessary graces must be asked simply without condition:
c-acp n1 pp-f n2, n1, cc j-jn j n2 vmb vbi vvn av-j p-acp n1:
(49) verse (DIV2)
610
Page 236
5578
but temporall things concerning this life, as health, wealth, liberty, and such like, must be asked with condition of Gods will,
but temporal things Concerning this life, as health, wealth, liberty, and such like, must be asked with condition of God's will,
cc-acp j n2 vvg d n1, c-acp n1, n1, n1, cc d av-j, vmb vbi vvn p-acp n1 pp-f n2 vmb,
(49) verse (DIV2)
610
Page 236
5579
as they serue for his glorie, the good of our selues, and of our brethren.
as they serve for his glory, the good of our selves, and of our brothers.
c-acp pns32 vvb p-acp po31 n1, dt j pp-f po12 n2, cc pp-f po12 n2.
(49) verse (DIV2)
610
Page 236
5580
2. A man must labour to find himselfe conuerted vnto God, hauing a true purpose of heart not to liue in any sinne; 2. A man must labour to find himself converted unto God, having a true purpose of heart not to live in any sin;
crd dt n1 vmb vvi pc-acp vvi px31 vvn p-acp np1, vhg dt j n1 pp-f n1 xx pc-acp vvi p-acp d n1;
(49) verse (DIV2)
610
Page 236
5581
for God heareth not sinners: and Dauid saith, If I regard wickednesse in my heart, God will not heare my praier.
for God hears not Sinners: and David Says, If I regard wickedness in my heart, God will not hear my prayer.
p-acp np1 vvz xx n2: cc np1 vvz, cs pns11 vvb n1 p-acp po11 n1, np1 vmb xx vvi po11 n1.
(49) verse (DIV2)
610
Page 236
5582
When men come to the Lords table, they forsake their sinnes and turne vnto God;
When men come to the lords table, they forsake their Sins and turn unto God;
c-crq n2 vvb p-acp dt n2 n1, pns32 vvb po32 n2 cc vvi p-acp np1;
(49) verse (DIV2)
610
Page 236
5583
which must also be done before wee praie, for therein we are to deale with God, who cannot abide iniquitie.
which must also be done before we pray, for therein we Are to deal with God, who cannot abide iniquity.
r-crq vmb av vbi vdn c-acp pns12 vvb, c-acp av pns12 vbr pc-acp vvi p-acp np1, r-crq vmbx vvi n1.
(49) verse (DIV2)
610
Page 236
5584
3. A man must seeke to be in Christ, that would pray with comfort; 3. A man must seek to be in christ, that would pray with Comfort;
crd dt n1 vmb vvi pc-acp vbi p-acp np1, cst vmd vvi p-acp n1;
(49) verse (DIV2)
610
Page 236
5585
Ioh. 15. 7. If ye abide in me ▪ and my words abide in you, aske what ye will,
John 15. 7. If you abide in me ▪ and my words abide in you, ask what you will,
np1 crd crd cs pn22 vvb p-acp pno11 ▪ cc po11 n2 vvi p-acp pn22, vvb r-crq pn22 vmb,
(49) verse (DIV2)
610
Page 236
5586
and it shall be done to you. and it shall be done to you.
cc pn31 vmb vbi vdn p-acp pn22.
(49) verse (DIV2)
610
Page 236
5587
In the old Testament the sacrifices were to be offered onely vpon the altar of God, in the Temple,
In the old Testament the Sacrifices were to be offered only upon the altar of God, in the Temple,
p-acp dt j n1 dt n2 vbdr pc-acp vbi vvn av-j p-acp dt n1 pp-f np1, p-acp dt n1,
(49) verse (DIV2)
610
Page 236
5588
or in the Tabernacle, which prefigured this vnto vs, that in the new Testament, our praiers, which are our sacrifices, must be offered onely in Christ Iesus, who is our incense altar in heauen, & our spirituall Temple.
or in the Tabernacle, which prefigured this unto us, that in the new Testament, our Prayers, which Are our Sacrifices, must be offered only in christ Iesus, who is our incense altar in heaven, & our spiritual Temple.
cc p-acp dt n1, r-crq vvd d p-acp pno12, cst p-acp dt j n1, po12 n2, r-crq vbr po12 n2, vmb vbi vvn av-j p-acp np1 np1, r-crq vbz po12 n1 n1 p-acp n1, cc po12 j n1.
(49) verse (DIV2)
610
Page 236
5589
4. Before praier a man must, seuer himselfe ▪ frō all creatures, in his thoughts and desires, 4. Before prayer a man must, seuer himself ▪ from all creatures, in his thoughts and Desires,
crd p-acp n1 dt n1 vmb, zz px31 ▪ p-acp d n2, p-acp po31 n2 cc n2,
(49) verse (DIV2)
610
Page 236
5590
& being himselfe before God ▪ with feare and reuerence, that euery power and facultie of the soule, may say as Cornelius did to Peter, wee are all here in the presence of God:
& being himself before God ▪ with Fear and Reverence, that every power and faculty of the soul, may say as Cornelius did to Peter, we Are all Here in the presence of God:
cc vbg px31 p-acp np1 ▪ p-acp n1 cc n1, cst d n1 cc n1 pp-f dt n1, vmb vvi p-acp np1 vdd p-acp np1, pns12 vbr d av p-acp dt n1 pp-f np1:
(49) verse (DIV2)
610
Page 237
5591
for this end, his mind and memorie must be taken vp with diuine and holy thoughts,
for this end, his mind and memory must be taken up with divine and holy thoughts,
p-acp d n1, po31 n1 cc n1 vmb vbi vvn a-acp p-acp j-jn cc j n2,
(49) verse (DIV2)
610
Page 237
5592
and his heart possessed with holy desires; God in Christ must be his whole delight, and all by-thoughts must bee banished.
and his heart possessed with holy Desires; God in christ must be his Whole delight, and all by-thoughts must be banished.
cc po31 n1 vvn p-acp j n2; np1 p-acp np1 vmb vbi po31 j-jn n1, cc d n2 vmb vbi vvn.
(49) verse (DIV2)
610
Page 237
5593
Our Sauiour Christ vsed to pray in the night, and in solitarie places apart from the societies of men;
Our Saviour christ used to pray in the night, and in solitary places apart from the societies of men;
po12 n1 np1 vvd pc-acp vvi p-acp dt n1, cc p-acp j n2 av p-acp dt n2 pp-f n2;
(49) verse (DIV2)
610
Page 237
5594
this he did (no doubt) for this end, that he might set himselfe wholly before God,
this he did (no doubt) for this end, that he might Set himself wholly before God,
d pns31 vdd (dx n1) p-acp d n1, cst pns31 vmd vvi px31 av-jn p-acp np1,
(49) verse (DIV2)
610
Page 237
5595
and be free from all occasions of distraction in that diuine dutie. Duties in praier are especially fiue.
and be free from all occasions of distraction in that divine duty. Duties in prayer Are especially fiue.
cc vbi j p-acp d n2 pp-f n1 p-acp d j-jn n1. n2 p-acp n1 vbr av-j crd.
(49) verse (DIV2)
610
Page 237
5596
1. We must labour to haue a true sense and feeling of our wants, of our sinnes and corruptions, 1. We must labour to have a true sense and feeling of our Wants, of our Sins and corruptions,
crd pns12 vmb vvi pc-acp vhi dt j n1 cc n-vvg pp-f po12 n2, pp-f po12 n2 cc n2,
(49) verse (DIV2)
611
Page 237
5597
and bee inwardly touched in conscience for the same;
and be inwardly touched in conscience for the same;
cc vbi av-j vvn p-acp n1 p-acp dt d;
(49) verse (DIV2)
611
Page 237
5598
for as the begger sits still at home, and neuer goes to begge reliefe, till hee feele himselfe pinched with hunger and want,
for as the beggar sits still At home, and never Goes to beg relief, till he feel himself pinched with hunger and want,
c-acp c-acp dt n1 vvz av p-acp n1-an, cc av-x vvz pc-acp vvi n1, c-acp pns31 vvb px31 vvn p-acp n1 cc n1,
(49) verse (DIV2)
611
Page 237
5599
so it is with vs, till we feele our owne wants and miseries by reason of our sinnes, wee can neuer put vp an earnest and heartie praier to God.
so it is with us, till we feel our own Wants and misery's by reason of our Sins, we can never put up an earnest and hearty prayer to God.
av pn31 vbz p-acp pno12, c-acp pns12 vvb po12 d n2 cc n2 p-acp n1 pp-f po12 n2, pns12 vmb av-x vvi a-acp dt n1 cc j n1 p-acp np1.
(49) verse (DIV2)
611
Page 237
5600
2. We must haue an inward feruent and vnfained desire toward God, for the supply of all our wants and miseries; 2. We must have an inward fervent and unfeigned desire towards God, for the supply of all our Wants and misery's;
crd pns12 vmb vhi dt j j cc j n1 p-acp np1, p-acp dt n1 pp-f d po12 n2 cc n2;
(49) verse (DIV2)
611
Page 237
5601
this is a speciall thing in praier, which maketh it not onely to bee a petition of the lippes,
this is a special thing in prayer, which makes it not only to be a petition of the lips,
d vbz dt j n1 p-acp n1, r-crq vvz pn31 xx av-j pc-acp vbi dt n1 pp-f dt n2,
(49) verse (DIV2)
611
Page 237
5602
but a true request of the heart. This the Prophet Dauid expressed, when he said to God, My soule desireth after thee,
but a true request of the heart. This the Prophet David expressed, when he said to God, My soul Desires After thee,
cc-acp dt j n1 pp-f dt n1. np1 dt n1 np1 vvn, c-crq pns31 vvd p-acp np1, po11 n1 vvz p-acp pno21,
(49) verse (DIV2)
611
Page 237
5603
as the thirstie land doth after raine: as the thirsty land does After rain:
c-acp dt j n1 vdz p-acp n1:
(49) verse (DIV2)
611
Page 237
5604
and Hanna also, when shee told Elie that shee powred out her soule as water before the Lord.
and Hannah also, when she told Ely that she poured out her soul as water before the Lord.
cc np1 av, c-crq pns31 vvd av cst pns31 vvd av po31 n1 p-acp n1 p-acp dt n1.
(49) verse (DIV2)
611
Page 237
5605
3. Euery petition must bee made in obedience, that is, wee must haue a commandement inioyning vs to aske the thing we pray for, 3. Every petition must be made in Obedience, that is, we must have a Commandement enjoining us to ask the thing we pray for,
crd d n1 vmb vbi vvn p-acp n1, cst vbz, pns12 vmb vhi dt fw-mi vvg pno12 pc-acp vvi dt n1 pns12 vvb p-acp,
(49) verse (DIV2)
611
Page 237
5606
and a promise to assure vs that it shall bee graunted vnto vs: and yet here this speciall caucat must be remembred, that we leaue both the time,
and a promise to assure us that it shall be granted unto us: and yet Here this special caucat must be remembered, that we leave both the time,
cc dt vvb pc-acp vvi pno12 d pn31 vmb vbi vvn p-acp pno12: cc av av d j n1 vmb vbi vvn, cst pns12 vvb d dt n1,
(49) verse (DIV2)
611
Page 237
5607
and the manner of accomplishing our requests, to the good pleasure and wisdome of God. 4. Euery petition must be presented to God in the name and mediation of Christ:
and the manner of accomplishing our requests, to the good pleasure and Wisdom of God. 4. Every petition must be presented to God in the name and mediation of christ:
cc dt n1 pp-f vvg po12 n2, p-acp dt j n1 cc n1 pp-f np1. crd d n1 vmb vbi vvn p-acp np1 p-acp dt n1 cc n1 pp-f np1:
(49) verse (DIV2)
611
Page 237
5608
for in our selues we are sinners, & our iniquities make a separation betweene God and vs;
for in our selves we Are Sinners, & our iniquities make a separation between God and us;
p-acp p-acp po12 n2 pns12 vbr n2, cc po12 n2 vvi dt n1 p-acp np1 cc pno12;
(49) verse (DIV2)
611
Page 237
5609
so that wee cannot haue accesse vnto the father, saue only by the mediation of Iesus Christ.
so that we cannot have access unto the father, save only by the mediation of Iesus christ.
av cst pns12 vmbx vhi n1 p-acp dt n1, vvb av-j p-acp dt n1 pp-f np1 np1.
(49) verse (DIV2)
611
Page 237
5610
If we would come with boldnesse into the holy place, it must be by the new and liuing way, which Christ hath prepared for vs, through the vaile, that is, his flesh.
If we would come with boldness into the holy place, it must be by the new and living Way, which christ hath prepared for us, through the veil, that is, his Flesh.
cs pns12 vmd vvi p-acp n1 p-acp dt j n1, pn31 vmb vbi p-acp dt j cc j-vvg n1, r-crq np1 vhz vvn p-acp pno12, p-acp dt n1, cst vbz, po31 n1.
(49) verse (DIV2)
611
Page 237
5611
5. In praier we must haue faith, wherby we beleeue, that the thing we aske shall be done vnto vs: 5. In prayer we must have faith, whereby we believe, that the thing we ask shall be done unto us:
crd p-acp n1 pns12 vmb vhi n1, c-crq pns12 vvb, cst dt n1 pns12 vvb vmb vbi vdn p-acp pno12:
(49) verse (DIV2)
611
Page 237
5612
Mark. 11. 24. whatsoeuer ye aske in praier, beleeue that ye shall haue it, and it shall bee done vnto you:
Mark. 11. 24. whatsoever you ask in prayer, believe that you shall have it, and it shall be done unto you:
vvb. crd crd r-crq pn22 vvb p-acp n1, vvb cst pn22 vmb vhi pn31, cc pn31 vmb vbi vdn p-acp pn22:
(49) verse (DIV2)
611
Page 237
5613
now the ground of this faith, must be Gods commandement and his promise, which I mentioned before.
now the ground of this faith, must be God's Commandment and his promise, which I mentioned before.
av dt n1 pp-f d n1, vmb vbi npg1 n1 cc po31 n1, r-crq pns11 vvd a-acp.
(49) verse (DIV2)
611
Page 237
5614
The duties after praier, are chiefly two; 1. Wee must call to remembrance the praier wee made to God;
The duties After prayer, Are chiefly two; 1. we must call to remembrance the prayer we made to God;
dt n2 p-acp n1, vbr av-jn crd; crd pns12 vmb vvi p-acp n1 dt n1 pns12 vvd p-acp np1;
(49) verse (DIV2)
612
Page 237
5615
if one man talke with another, he will be so attentiue, that as neere as may be, he will remember the words that passed betweene them;
if one man talk with Another, he will be so attentive, that as near as may be, he will Remember the words that passed between them;
cs crd n1 n1 p-acp j-jn, pns31 vmb vbi av j, cst c-acp av-j c-acp vmb vbi, pns31 vmb vvi dt n2 cst vvd p-acp pno32;
(49) verse (DIV2)
612
Page 238
5616
and much more ought we so to doe when we talke with God:
and much more ought we so to do when we talk with God:
cc av-d dc vmd pns12 av pc-acp vdi c-crq pns12 vvb p-acp np1:
(49) verse (DIV2)
612
Page 238
5617
now we must thus meditate on our praiers, for this ende, that we may the better doe the thing wee aske;
now we must thus meditate on our Prayers, for this end, that we may the better do the thing we ask;
av pns12 vmb av vvi p-acp po12 n2, p-acp d n1, cst pns12 vmb dt av-jc vdi dt n1 pns12 vvb;
(49) verse (DIV2)
612
Page 238
5618
as we craue in praier the pardon of our sinnes, so wee must after praier indeauour to leaue the practise of them.
as we crave in prayer the pardon of our Sins, so we must After prayer endeavour to leave the practice of them.
c-acp pns12 vvb p-acp n1 dt n1 pp-f po12 n2, av pns12 vmb p-acp n1 vvb pc-acp vvi dt n1 pp-f pno32.
(49) verse (DIV2)
612
Page 238
5619
What a horrible shame is it for men to begge at Gods hands the pardon of sinne,
What a horrible shame is it for men to beg At God's hands the pardon of sin,
q-crq dt j n1 vbz pn31 p-acp n2 pc-acp vvi p-acp npg1 n2 dt n1 pp-f n1,
(49) verse (DIV2)
612
Page 238
5620
and when they rise from praier, to fall againe to the practise of it? This is with the dogge to returne to his vomite, and with the desperate thiefe to stealing,
and when they rise from prayer, to fallen again to the practice of it? This is with the dog to return to his vomit, and with the desperate thief to stealing,
cc c-crq pns32 vvb p-acp n1, pc-acp vvi av p-acp dt n1 pp-f pn31? d vbz p-acp dt n1 pc-acp vvi p-acp po31 n1, cc p-acp dt j n1 p-acp vvg,
(49) verse (DIV2)
612
Page 238
5621
after he hath intreated fauour of the Iudge. 2. After praier, wee must bee carefull to be as plentifull in thanksgiuing for blessings receiued,
After he hath entreated favour of the Judge. 2. After prayer, we must be careful to be as plentiful in thanksgiving for blessings received,
c-acp pns31 vhz vvn n1 pp-f dt n1. crd p-acp n1, pns12 vmb vbi j pc-acp vbi a-acp j p-acp n1 p-acp n2 vvn,
(49) verse (DIV2)
612
Page 238
5622
as wee were in petition to craue them.
as we were in petition to crave them.
c-acp pns12 vbdr p-acp n1 pc-acp vvi pno32.
(49) verse (DIV2)
612
Page 238
5623
This indeede may bee done in the beginning of our praier, though here I mention it last,
This indeed may be done in the beginning of our prayer, though Here I mention it last,
np1 av vmb vbi vdn p-acp dt n-vvg pp-f po12 n1, cs av pns11 vvb pn31 ord,
(49) verse (DIV2)
612
Page 238
5624
but omitted it may not be.
but omitted it may not be.
cc-acp vvn pn31 vmb xx vbi.
(49) verse (DIV2)
612
Page 238
5625
Ordinary men haue this humanitie, that where they find friendship, they will be more plentifull in rendring thankes, then in making new requests;
Ordinary men have this humanity, that where they find friendship, they will be more plentiful in rendering thanks, then in making new requests;
j n2 vhb d n1, cst c-crq pns32 vvb n1, pns32 vmb vbi av-dc j p-acp vvg n2, av p-acp vvg j n2;
(49) verse (DIV2)
612
Page 238
5626
and if we deale thus with men, shall wee not much more doe it with God, with whom true thankfulnesse for one blessing, is a speciall meanes to procure many moe? Now this thankfulnesse must not be onely in word,
and if we deal thus with men, shall we not much more do it with God, with whom true thankfulness for one blessing, is a special means to procure many more? Now this thankfulness must not be only in word,
cc cs pns12 vvb av p-acp n2, vmb pns12 xx av-d av-dc vdb pn31 p-acp np1, p-acp ro-crq j n1 p-acp crd n1, vbz dt j n2 pc-acp vvi d dc? av d n1 vmb xx vbi j p-acp n1,
(49) verse (DIV2)
612
Page 238
5627
but in deed testified by due obedience, in life and conuersation: and these are the duties whereby a man shall auoide all carnall ostentation in praier,
but in deed testified by due Obedience, in life and Conversation: and these Are the duties whereby a man shall avoid all carnal ostentation in prayer,
cc-acp p-acp n1 vvn p-acp j-jn n1, p-acp n1 cc n1: cc d vbr dt n2 c-crq dt n1 vmb vvi d j n1 p-acp n1,
(49) verse (DIV2)
612
Page 238
5628
and approoue his heart vnto God therein. By this description of the true manner of praier, we may learne three things;
and approve his heart unto God therein. By this description of the true manner of prayer, we may Learn three things;
cc vvi po31 n1 p-acp np1 av. p-acp d n1 pp-f dt j n1 pp-f n1, pns12 vmb vvi crd n2;
(49) verse (DIV2)
612
Page 238
5629
First, that the Romish Church doth neither know nor teach, nor practise the dutie of praier aright;
First, that the Romish Church does neither know nor teach, nor practise the duty of prayer aright;
ord, cst dt jp n1 vdz av-dx vvi ccx vvi, ccx vvi dt n1 pp-f n1 av;
(49) verse (DIV2)
613
Page 238
5630
they pray not in knowledge, for they pray in an vnknowne tongue, and allow of ignorance, as the Mother of deuotion;
they pray not in knowledge, for they pray in an unknown tongue, and allow of ignorance, as the Mother of devotion;
pns32 vvb xx p-acp n1, c-acp pns32 vvb p-acp dt j n1, cc vvi pp-f n1, p-acp dt n1 pp-f n1;
(49) verse (DIV2)
613
Page 238
5631
they commend doubting, by speaking against assurance, and so pray not in faith nor obedience;
they commend doubting, by speaking against assurance, and so pray not in faith nor Obedience;
pns32 vvb vvg, p-acp vvg p-acp n1, cc av vvb xx p-acp n1 ccx n1;
(49) verse (DIV2)
613
Page 238
5632
they praie not in humilitie, for mercie for their sinnes, for they thinke to merit by their prayers:
they pray not in humility, for mercy for their Sins, for they think to merit by their Prayers:
pns32 vvb xx p-acp n1, p-acp n1 p-acp po32 n2, c-acp pns32 vvb p-acp n1 p-acp po32 n2:
(49) verse (DIV2)
613
Page 238
5633
and which is worst of all, they direct not their praiers to God only, in the name of Christ;
and which is worst of all, they Direct not their Prayers to God only, in the name of christ;
cc r-crq vbz js pp-f d, pns32 vvb xx po32 n2 p-acp np1 av-j, p-acp dt n1 pp-f np1;
(49) verse (DIV2)
613
Page 238
5634
but to God and his Saints, making the virgin Marie, their Mediatresse: yea, they pray to the wooden crosse, which is most horrible Idolatrie.
but to God and his Saints, making the Virgae Marry, their Mediatress: yea, they pray to the wooden cross, which is most horrible Idolatry.
cc-acp p-acp np1 cc po31 n2, vvg dt n1 uh, po32 n1: uh, pns32 vvb p-acp dt j n1, r-crq vbz av-ds j n1.
(49) verse (DIV2)
613
Page 238
8286
and your chiefest paines, studie, and endeauour will be after it.
and your chiefest pains, study, and endeavour will be After it.
cc po22 js-jn n2, n1, cc n1 vmb vbi p-acp pn31.
(61) verse (DIV2)
935
Page 353
5635
Secondly, that our common people come farre short of their dutie in this part of Gods worship:
Secondly, that our Common people come Far short of their duty in this part of God's worship:
ord, cst po12 j n1 vvb av-j j pp-f po32 n1 p-acp d n1 pp-f npg1 n1:
(49) verse (DIV2)
613
Page 238
5636
for their praiers consist chiefly in the bare repetition of words, which is onely a lip-labour, they pray without knowledge and feeling,
for their Prayers consist chiefly in the bore repetition of words, which is only a lip-labour, they pray without knowledge and feeling,
c-acp po32 n2 vvb av-jn p-acp dt j n1 pp-f n2, r-crq vbz av-j dt n1, pns32 vvb p-acp n1 cc n1,
(49) verse (DIV2)
613
Page 238
5637
& so must needes faile in many other duties. Now this bewraies the manifold wants that be in the praiers of the best Christians,
& so must needs fail in many other duties. Now this bewrays the manifold Wants that be in the Prayers of the best Christians,
cc av vmb av vvi p-acp d j-jn n2. av d vvz dt j n2 cst vbb p-acp dt n2 pp-f dt js np1,
(49) verse (DIV2)
613
Page 238
5638
for besides their ignorance of many duties in praier, their doubting and distrust, their dulnesse and deadnesse of heart,
for beside their ignorance of many duties in prayer, their doubting and distrust, their dulness and deadness of heart,
c-acp p-acp po32 n1 pp-f d n2 p-acp n1, po32 vvg cc n1, po32 n1 cc n1 pp-f n1,
(49) verse (DIV2)
613
Page 238
5639
and their by-thoughts, doe all shew that their hearts are not wholly taken vp with Gods glorie, as they ought to be.
and their by-thoughts, do all show that their hearts Are not wholly taken up with God's glory, as they ought to be.
cc po32 n2, vdb d vvi cst po32 n2 vbr xx av-jn vvn a-acp p-acp ng1 n1, c-acp pns32 vmd pc-acp vbi.
(49) verse (DIV2)
613
Page 239
5640
Lastly, hereby we may see the grosse ignorance of our common people, about spels and charmes;
Lastly, hereby we may see the gross ignorance of our Common people, about spells and charms;
ord, av pns12 vmb vvi dt j n1 pp-f po12 j n1, p-acp n2 cc n2;
(49) verse (DIV2)
613
Page 239
5641
because they consist of good wordes, and many strange things are done thereby, therefore they thinke them to bee good praiers:
Because they consist of good words, and many strange things Are done thereby, Therefore they think them to be good Prayers:
c-acp pns32 vvb pp-f j n2, cc d j n2 vbr vdn av, av pns32 vvb pno32 pc-acp vbi j n2:
(49) verse (DIV2)
613
Page 239
5642
but herein they are deceiued, through ignorance in the right forme of praier;
but herein they Are deceived, through ignorance in the right Form of prayer;
cc-acp av pns32 vbr vvn, p-acp n1 p-acp dt j-jn n1 pp-f n1;
(49) verse (DIV2)
613
Page 239
5643
for they that make them and vse them, are either gracelesse persons that haue societie with the deuil,
for they that make them and use them, Are either graceless Persons that have society with the Devil,
c-acp pns32 cst vvb pno32 cc vvi pno32, vbr d j n2 cst vhb n1 p-acp dt n1,
(49) verse (DIV2)
613
Page 239
5644
or grosly deluded through palpable ignorance:
or grossly deluded through palpable ignorance:
cc av-j vvn p-acp j n1:
(49) verse (DIV2)
613
Page 239
5645
and they cannot set themselues before God, to approoue their hearts vnto him in this action:
and they cannot Set themselves before God, to approve their hearts unto him in this actium:
cc pns32 vmbx vvi px32 p-acp np1, pc-acp vvi po32 n2 p-acp pno31 p-acp d n1:
(49) verse (DIV2)
613
Page 239
5646
nay, the worship that is done herein, is to the deuill, and the cure that is wrought thereby, is his worke;
nay, the worship that is done herein, is to the Devil, and the cure that is wrought thereby, is his work;
uh-x, dt n1 cst vbz vdn av, vbz p-acp dt n1, cc dt n1 cst vbz vvn av, vbz po31 n1;
(49) verse (DIV2)
613
Page 239
5647
for these charmes are his watch-word, to stirre him vp to such exploits.
for these charms Are his watchword, to stir him up to such exploits.
p-acp d n2 vbr po31 n1, pc-acp vvi pno31 a-acp p-acp d n2.
(49) verse (DIV2)
613
Page 239
5648
Furthermore, in this clause, Pray vnto thy Father which is in secret, that is, an inuisible God, is couched a reason to induce men to the obedience of this commandement, to this effect;
Furthermore, in this clause, Pray unto thy Father which is in secret, that is, an invisible God, is couched a reason to induce men to the Obedience of this Commandment, to this Effect;
av, p-acp d n1, vvb p-acp po21 n1 r-crq vbz p-acp j-jn, cst vbz, dt j np1, vbz vvn dt n1 pc-acp vvi n2 p-acp dt n1 pp-f d n1, p-acp d n1;
(49) verse (DIV2)
614
Page 239
5649
He to whom thou praiest, i• an inuisible God, therefore thou must endeauour to approoue the hidden man of thy heart vnto him. He to whom thou Prayest, i• an invisible God, Therefore thou must endeavour to approve the hidden man of thy heart unto him.
pns31 p-acp ro-crq pns21 vv2, n1 dt j np1, av pns21 vmb vvi pc-acp vvi dt j-vvn n1 pp-f po21 n1 p-acp pno31.
(49) verse (DIV2)
614
Page 239
5650
Hence I gather, first, that it is an horrible thing, to make an image to represent the true God,
Hence I gather, First, that it is an horrible thing, to make an image to represent the true God,
av pns11 vvb, ord, cst pn31 vbz dt j n1, pc-acp vvi dt n1 pc-acp vvi dt j np1,
(49) verse (DIV2)
614
Page 239
5651
or to worship God in it; for God is inuisible.
or to worship God in it; for God is invisible.
cc p-acp n1 np1 p-acp pn31; p-acp np1 vbz j.
(49) verse (DIV2)
614
Page 239
5652
The second commandement condemneth thē both, as Moses himselfe doth so expound it, Deut. 4. 15, 16. Ye saw no Image in the day that the Lord spake vnto you in Horeb,
The second Commandment Condemneth them both, as Moses himself does so expound it, Deuteronomy 4. 15, 16. You saw no Image in the day that the Lord spoke unto you in Horeb,
dt ord n1 vvz pno32 d, c-acp np1 px31 vdz av vvi pn31, np1 crd crd, crd pn22 vvd dx n1 p-acp dt n1 cst dt n1 vvd p-acp pn22 p-acp np1,
(49) verse (DIV2)
614
Page 239
5653
therefore corrupt not your selues by making you a grauen image, or representation of any signe. Therefore corrupt not your selves by making you a graven image, or representation of any Signen.
av vvb xx po22 n2 p-acp vvg pn22 dt j-vvn n1, cc n1 pp-f d n1.
(49) verse (DIV2)
614
Page 239
5654
Secondly, that there should be no outward pompe in prayer, either for gesture, or for garments;
Secondly, that there should be no outward pomp in prayer, either for gesture, or for garments;
ord, cst a-acp vmd vbi dx j n1 p-acp n1, av-d p-acp n1, cc p-acp n2;
(49) verse (DIV2)
614
Page 239
5655
for praier is made to an inuisible Father.
for prayer is made to an invisible Father.
p-acp n1 vbz vvn p-acp dt j n1.
(49) verse (DIV2)
614
Page 239
5656
This ouerthrowes the whole worship of the Popish Church, which stands in outward shews of carnall pompe;
This overthrows the Whole worship of the Popish Church, which Stands in outward shows of carnal pomp;
np1 vvz dt j-jn n1 pp-f dt j n1, r-crq vvz p-acp j vvz pp-f j n1;
(49) verse (DIV2)
614
Page 239
5657
if there be any pomp, it must be inward, in the graces of the heart, among which, humilitie is the first ornament.
if there be any pomp, it must be inward, in the graces of the heart, among which, humility is the First ornament.
cs pc-acp vbb d n1, pn31 vmb vbi j, p-acp dt n2 pp-f dt n1, p-acp r-crq, n1 vbz dt ord n1.
(49) verse (DIV2)
614
Page 239
5658
Thirdly, that all places are alike, in respect of Gods presence, and of his hearing;
Thirdly, that all places Are alike, in respect of God's presence, and of his hearing;
ord, cst d n2 vbr av, p-acp n1 pp-f npg1 n1, cc pp-f po31 n-vvg;
(49) verse (DIV2)
614
Page 239
5659
for hee is a God in secret, wheresoeuer a man hath occasion to praie, there God is:
for he is a God in secret, wheresoever a man hath occasion to pray, there God is:
c-acp pns31 vbz dt n1 p-acp j-jn, c-crq dt n1 vhz n1 pc-acp vvi, a-acp np1 vbz:
(49) verse (DIV2)
614
Page 239
5660
which confuteth them that make the Church a more holy place for praier, then other-where, and therefore reserue all their praiers till they come thither;
which confuteth them that make the Church a more holy place for prayer, then otherwhere, and Therefore reserve all their Prayers till they come thither;
q-crq vvz pno32 cst vvb dt n1 dt av-dc j n1 p-acp n1, av j, cc av vvi d po32 n2 c-acp pns32 vvb av;
(49) verse (DIV2)
614
Page 239
5661
for now difference of place, in respect of Gods presence, is taken away:
for now difference of place, in respect of God's presence, is taken away:
c-acp av n1 pp-f n1, p-acp n1 pp-f npg1 n1, vbz vvn av:
(49) verse (DIV2)
614
Page 239
5662
God is as well in the fielde, and in the priuate house, as in the Church:
God is as well in the field, and in the private house, as in the Church:
np1 vbz a-acp av p-acp dt n1, cc p-acp dt j n1, c-acp p-acp dt n1:
(49) verse (DIV2)
614
Page 239
5663
and yet Churches are ordained and vsed in a godly policie, because a congregation may more conueniently there meete, to their mutuall edification, in the publike exercise of the word and praier;
and yet Churches Are ordained and used in a godly policy, Because a congregation may more conveniently there meet, to their mutual edification, in the public exercise of the word and prayer;
cc av n2 vbr vvn cc vvn p-acp dt j n1, c-acp dt n1 vmb av-dc av-j pc-acp vvi, p-acp po32 j n1, p-acp dt j n1 pp-f dt n1 cc n1;
(49) verse (DIV2)
614
Page 239
5664
otherwise priuate houses were as good places for Gods worship, as Churches, if they were so decent, and conuenient for edification:
otherwise private houses were as good places for God's worship, as Churches, if they were so decent, and convenient for edification:
av j n2 vbdr a-acp j n2 p-acp npg1 n1, c-acp n2, cs pns32 vbdr av j, cc j p-acp n1:
(49) verse (DIV2)
614
Page 239
5665
for in all places men may lift vp pure hands vnto God, as the Apostle teacheth.
for in all places men may lift up pure hands unto God, as the Apostle Teaches.
c-acp p-acp d n2 n2 vmb vvi a-acp j n2 p-acp np1, p-acp dt n1 vvz.
(49) verse (DIV2)
614
Page 239
5666
And thy father which seeth in secret, shall reward thee openly. And thy father which sees in secret, shall reward thee openly.
cc po21 n1 r-crq vvz p-acp j-jn, vmb vvi pno21 av-j.
(49) verse (DIV2)
615
Page 240
5667
These words containe a two-fold reason, wherby Christ perswadeth his hearers, and in them all others, to the carefull practise of the former dutie, of sinceritie in praier.
These words contain a twofold reason, whereby christ Persuadeth his hearers, and in them all Others, to the careful practice of the former duty, of sincerity in prayer.
d n2 vvi dt n1 n1, c-crq np1 vvz po31 n2, cc p-acp pno32 d n2-jn, p-acp dt j n1 pp-f dt j n1, pp-f n1 p-acp n1.
(49) verse (DIV2)
615
Page 240
5668
The first reason is drawne from Gods All-seeing propertie: the second, from his bountie. Gods all-seeing propertie is set out in these words;
The First reason is drawn from God's All-seeing property: the second, from his bounty. God's All-seeing property is Set out in these words;
dt ord n1 vbz vvn p-acp npg1 j n1: dt ord, p-acp po31 n1. npg1 j n1 vbz vvn av p-acp d n2;
(49) verse (DIV2)
615
Page 240
5669
& the father which seeth in secret: & the father which sees in secret:
cc dt n1 r-crq vvz p-acp j-jn:
(49) verse (DIV2)
615
Page 240
5670
that is, though the father himselfe be inuisible, yet when thou praiest in secret, that is,
that is, though the father himself be invisible, yet when thou Prayest in secret, that is,
cst vbz, cs dt n1 px31 vbi j, av c-crq pns21 vv2 p-acp j-jn, cst vbz,
(49) verse (DIV2)
615
Page 240
5671
as though thou wert in secret, intending onely to approoue thine heart vnto God in praier,
as though thou Wertenberg in secret, intending only to approve thine heart unto God in prayer,
c-acp cs pns21 vbd2r p-acp n-jn, vvg av-j pc-acp vvi po21 n1 p-acp np1 p-acp n1,
(49) verse (DIV2)
615
Page 240
5672
then thy father seeth thee, he knowes thine heart, and heares thy praier.
then thy father sees thee, he knows thine heart, and hears thy prayer.
cs po21 n1 vvz pno21, pns31 vvz po21 n1, cc vvz po21 n1.
(49) verse (DIV2)
615
Page 240
5673
This is verefied by the example of Ionas, who was heard praying in the Whales bellie;
This is verified by the Exampl of Ionas, who was herd praying in the Whale's belly;
d vbz vvn p-acp dt n1 pp-f np1, r-crq vbds vvn vvg p-acp dt ng1 n1;
(49) verse (DIV2)
615
Page 240
5674
of Daniel, praying in the Lyons denne;
of daniel, praying in the Lyons den;
pp-f np1, vvg p-acp dt ng1 n1;
(49) verse (DIV2)
615
Page 240
5675
and of Moses, who is said to crie vnto the Lord, when as he praied onely in heart.
and of Moses, who is said to cry unto the Lord, when as he prayed only in heart.
cc pp-f np1, r-crq vbz vvn p-acp vvb p-acp dt n1, c-crq c-acp pns31 vvd av-j p-acp n1.
(49) verse (DIV2)
615
Page 240
5676
The vse of this point is manifold. 1. It serueth to admonish vs that when wee pray, wee must in singlenesse of heart, bring our selues into Gods presence,
The use of this point is manifold. 1. It serveth to admonish us that when we pray, we must in singleness of heart, bring our selves into God's presence,
dt n1 pp-f d n1 vbz j. crd pn31 vvz pc-acp vvi pno12 d c-crq pns12 vvb, pns12 vmb p-acp n1 pp-f n1, vvb po12 n2 p-acp npg1 n1,
(49) verse (DIV2)
616
Page 240
5677
and heartily and truely put vp our requests vnto God, so as we may approoue vnto him, both our hearts and our prayers;
and heartily and truly put up our requests unto God, so as we may approve unto him, both our hearts and our Prayers;
cc av-j cc av-j vvn a-acp po12 n2 p-acp np1, av c-acp pns12 vmb vvi p-acp pno31, d po12 n2 cc po12 n2;
(49) verse (DIV2)
616
Page 240
5678
for there is nothing in our prayers that can be hid from God:
for there is nothing in our Prayers that can be hid from God:
c-acp pc-acp vbz pix p-acp po12 n2 cst vmb vbi vvn p-acp np1:
(49) verse (DIV2)
616
Page 240
5679
and therefore we must not content our selues with the thing done, but labour so to pray, that God may be well pleased with the manner thereof.
and Therefore we must not content our selves with the thing done, but labour so to pray, that God may be well pleased with the manner thereof.
cc av pns12 vmb xx vvi po12 n2 p-acp dt n1 vdn, cc-acp vvb av pc-acp vvi, cst np1 vmb vbi av vvn p-acp dt n1 av.
(49) verse (DIV2)
616
Page 240
5680
Secondly, hereby we are taught to make conscience, not only of our doings and speeches, but euen of our very thoughts, and that in secret places;
Secondly, hereby we Are taught to make conscience, not only of our doings and Speeches, but even of our very thoughts, and that in secret places;
ord, av pns12 vbr vvn pc-acp vvi n1, xx av-j pp-f po12 n2-vdg cc n2, cc-acp av pp-f po12 j n2, cc cst p-acp j-jn n2;
(49) verse (DIV2)
617
Page 240
5681
for though we may conceale the same from men, yet we cannot couer them from the eies of God:
for though we may conceal the same from men, yet we cannot cover them from the eyes of God:
c-acp cs pns12 vmb vvi dt d p-acp n2, av pns12 vmbx vvi pno32 p-acp dt n2 pp-f np1:
(49) verse (DIV2)
617
Page 240
5682
he is inuisible, and yet all things are naked before him.
he is invisible, and yet all things Are naked before him.
pns31 vbz j, cc av d n2 vbr j p-acp pno31.
(49) verse (DIV2)
617
Page 240
5683
Thirdly, this prooueth that no prayer can lawfully be made to the virgin Marie, or to any other Saint departed;
Thirdly, this proveth that no prayer can lawfully be made to the Virgae marry, or to any other Saint departed;
ord, d vvz cst dx n1 vmb av-j vbi vvn p-acp dt n1 vvi, cc p-acp d j-jn n1 vvd;
(49) verse (DIV2)
618
Page 240
5684
for he alone is to bee called vpon in praier, who sees in secret:
for he alone is to be called upon in prayer, who sees in secret:
c-acp pns31 av-j vbz pc-acp vbi vvn p-acp p-acp n1, r-crq vvz p-acp j-jn:
(49) verse (DIV2)
618
Page 240
5685
but God onely sees in secret, neither the virgin Marie, nor any other of the Saints can see in secret;
but God only sees in secret, neither the Virgae marry, nor any other of the Saints can see in secret;
cc-acp np1 av-j vvz p-acp j-jn, av-dx dt n1 vvi, ccx d n-jn pp-f dt n2 vmb vvi p-acp j-jn;
(49) verse (DIV2)
618
Page 240
5686
and therefore praier is to be made to none but to God alone.
and Therefore prayer is to be made to none but to God alone.
cc av n1 vbz pc-acp vbi vvn p-acp pix cc-acp p-acp np1 av-j.
(49) verse (DIV2)
618
Page 240
5687
The Papists answer, that Saints departed see in secret, though not of themselues, yet by God, and in God; but that is false:
The Papists answer, that Saints departed see in secret, though not of themselves, yet by God, and in God; but that is false:
dt njp2 n1, cst n2 vvd vvi p-acp j-jn, cs xx pp-f px32, av p-acp np1, cc p-acp np1; cc-acp d vbz j:
(49) verse (DIV2)
618
Page 240
5688
the Angels before their fall saw not their own future fal, nor the fall of man.
the Angels before their fallen saw not their own future fall, nor the fallen of man.
dt n2 p-acp po32 n1 vvd xx po32 d j-jn n1, ccx dt n1 pp-f n1.
(49) verse (DIV2)
618
Page 240
5689
The blessed Angels in heauen, know not now the time and day of the last iudgement;
The blessed Angels in heaven, know not now the time and day of the last judgement;
dt j-vvn n2 p-acp n1, vvb xx av dt n1 cc n1 pp-f dt ord n1;
(49) verse (DIV2)
618
Page 240
5690
yea, & the Saints departed lie vnder the Altar, crying, how long Lord? beeing ignorant of the time of their full redemption:
yea, & the Saints departed lie under the Altar, crying, how long Lord? being ignorant of the time of their full redemption:
uh, cc dt n2 vvd n1 p-acp dt n1, vvg, c-crq j n1? vbg j pp-f dt n1 pp-f po32 j n1:
(49) verse (DIV2)
618
Page 240
5691
and therfore the Saints departed see not in secret.
and Therefore the Saints departed see not in secret.
cc av dt n2 vvn vvb xx p-acp j-jn.
(49) verse (DIV2)
618
Page 240
5692
The second reason drawne from Gods promised bountie, is in these words, shall reward thee openly; that is, shall repay thee for thy praier in the day of iudgement,
The second reason drawn from God's promised bounty, is in these words, shall reward thee openly; that is, shall repay thee for thy prayer in the day of judgement,
dt ord n1 vvn p-acp n2 vvn n1, vbz p-acp d n2, vmb vvi pno21 av-j; cst vbz, vmb vvi pno21 p-acp po21 n1 p-acp dt n1 pp-f n1,
(49) verse (DIV2)
619
Page 240
5693
before the Saints and holy Angels, as we expoūded the same words in the fourth verse.
before the Saints and holy Angels, as we expounded the same words in the fourth verse.
p-acp dt n2 cc j n2, c-acp pns12 vvn dt d n2 p-acp dt ord n1.
(49) verse (DIV2)
619
Page 241
5694
This is a notable reason to induce men to pray in a true and holy manner;
This is a notable reason to induce men to pray in a true and holy manner;
d vbz dt j n1 pc-acp vvi n2 pc-acp vvi p-acp dt j cc j n1;
(49) verse (DIV2)
619
Page 241
5695
wherein we may see the endlesse mercie of God, vouchsafed to them that pray aright:
wherein we may see the endless mercy of God, vouchsafed to them that pray aright:
c-crq pns12 vmb vvi dt j n1 pp-f np1, vvn p-acp pno32 cst vvb av:
(49) verse (DIV2)
619
Page 241
5696
if any subiect put vp a supplication to his earthly Prince, he takes it for a speciall fauour,
if any Subject put up a supplication to his earthly Prince, he Takes it for a special favour,
cs d n-jn vvn a-acp dt n1 p-acp po31 j n1, pns31 vvz pn31 p-acp dt j n1,
(49) verse (DIV2)
619
Page 241
5697
if the Prince vouchsafe to admit him to his presence:
if the Prince vouchsafe to admit him to his presence:
cs dt n1 vvb pc-acp vvi pno31 p-acp po31 n1:
(49) verse (DIV2)
619
Page 241
5698
behold here the King of Kings, will not onely vouchsafe vs accesse vnto the throne of his grace,
behold Here the King of Kings, will not only vouchsafe us access unto the throne of his grace,
vvb av dt n1 pp-f n2, vmb xx av-j vvi pno12 n1 p-acp dt n1 pp-f po31 n1,
(49) verse (DIV2)
619
Page 241
5699
when wee put vp our supplications vnto him, but if we pray aright, he doth hold himselfe indebted vnto vs for the same,
when we put up our supplications unto him, but if we pray aright, he does hold himself indebted unto us for the same,
c-crq pns12 vvd a-acp po12 n2 p-acp pno31, cc-acp cs pns12 vvb av, pns31 vdz vvi px31 vvn p-acp pno12 p-acp dt d,
(49) verse (DIV2)
619
Page 241
5700
and promiseth one day to reward vs openly.
and promises one day to reward us openly.
cc vvz crd n1 pc-acp vvi pno12 av-j.
(49) verse (DIV2)
619
Page 241
5701
This far•e exceedes the loue of all creatures in heauen and earth, no Prince is so kinde and gratious to his best subiects,
This far•e exceeds the love of all creatures in heaven and earth, no Prince is so kind and gracious to his best Subjects,
d n1 vvz dt n1 pp-f d n2 p-acp n1 cc n1, dx n1 vbz av j cc j p-acp po31 js n2-jn,
(49) verse (DIV2)
619
Page 241
5703
From this place the Papists would gather, that prayer is a worke that merits at Gods hand eternall life, for thus they reason;
From this place the Papists would gather, that prayer is a work that merits At God's hand Eternal life, for thus they reason;
p-acp d n1 dt njp2 vmd vvi, cst n1 vbz dt n1 cst vvz p-acp npg1 n1 j n1, c-acp av pns32 vvb;
(49) verse (DIV2)
620
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5704
Where there is repaying by way of reward, there is something done which meriteth: but vnto prayer there is a repaying, therefore it doth merit at Gods hand. Where there is repaying by Way of reward, there is something done which merits: but unto prayer there is a repaying, Therefore it does merit At God's hand.
c-crq pc-acp vbz vvg p-acp n1 pp-f n1, pc-acp vbz pi vdn r-crq vvz: cc-acp p-acp n1 pc-acp vbz dt vvg, av pn31 vdz vvi p-acp ng1 n1.
(49) verse (DIV2)
620
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5705
Answ. Reward is due to man two waies, either by desert, or of free gift and promise;Answer Reward is due to man two ways, either by desert, or of free gift and promise;
np1 n1 vbz j-jn p-acp n1 crd n2, av-d p-acp n1, cc pp-f j n1 cc n1;
(49) verse (DIV2)
620
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5706
now in this place God will reward man for his prayers, not for their desert, but of his owne free will and grace, because he hath promised so to doe.
now in this place God will reward man for his Prayers, not for their desert, but of his own free will and grace, Because he hath promised so to do.
av p-acp d n1 np1 vmb vvi n1 p-acp po31 n2, xx p-acp po32 n1, cc-acp pp-f po31 d j n1 cc n1, c-acp pns31 vhz vvn av pc-acp vdi.
(49) verse (DIV2)
620
Page 241
5707
That this is so, may thus appeare;
That this is so, may thus appear;
cst d vbz av, vmb av vvi;
(49) verse (DIV2)
620
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5708
If a Begger should aske an almes of any man, it were absurd to say, that the begger by asking did deserue the almes:
If a Beggar should ask an alms of any man, it were absurd to say, that the beggar by asking did deserve the alms:
cs dt n1 vmd vvi dt n2 pp-f d n1, pn31 vbdr j pc-acp vvi, cst dt n1 p-acp n-vvg vdd vvi dt n2:
(49) verse (DIV2)
620
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5709
and so stands the case for the merit of our prayers;
and so Stands the case for the merit of our Prayers;
cc av vvz dt n1 p-acp dt n1 pp-f po12 n2;
(49) verse (DIV2)
620
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5710
thereby we beg things at Gods hands, and therefore can no more merit thereby, then the begger can deserue his almes by asking:
thereby we beg things At God's hands, and Therefore can no more merit thereby, then the beggar can deserve his alms by asking:
av pns12 vvb n2 p-acp npg1 n2, cc av vmb dx av-dc vvi av, cs dt n1 vmb vvi po31 n2 p-acp vvg:
(49) verse (DIV2)
620
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5711
nay rather, we may gather hence, that Gods rewarding them that pray, proceedes from his owne free grace alone;
nay rather, we may gather hence, that God's rewarding them that pray, proceeds from his own free grace alone;
uh av-c, pns12 vmb vvi av, cst n2 vvg pno32 cst vvb, vvz p-acp po31 d j n1 av-j;
(49) verse (DIV2)
620
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5712
for prayer properly, is a worke of man vnto God, wherein ▪ man giues nothing vnto God,
for prayer properly, is a work of man unto God, wherein ▪ man gives nothing unto God,
p-acp n1 av-j, vbz dt n1 pp-f n1 p-acp np1, c-crq ▪ n1 vvz pix p-acp np1,
(49) verse (DIV2)
620
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5713
as the Iewes did in the sacrifices, or as is done in some other spiritual sacrifices of the new Testament;
as the Iewes did in the Sacrifices, or as is done in Some other spiritual Sacrifices of the new Testament;
c-acp dt np2 vdd p-acp dt n2, cc a-acp vbz vdn p-acp d j-jn j n2 pp-f dt j n1;
(49) verse (DIV2)
620
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5714
but onely asketh and receiueth some thing from God, and therefore cannot hereby merit any thing at Gods hands.
but only asks and receiveth Some thing from God, and Therefore cannot hereby merit any thing At God's hands.
cc-acp av-j vvz cc vvz d n1 p-acp np1, cc av vmbx av vvi d n1 p-acp npg1 n2.
(49) verse (DIV2)
620
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5715
And by this may all other places be expounded, where reward is promised to mans worke.
And by this may all other places be expounded, where reward is promised to men work.
cc p-acp d vmb d j-jn n2 vbb vvn, c-crq n1 vbz vvn p-acp ng1 n1.
(49) verse (DIV2)
620
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5716
Lastly, note the phrase here vsed; he shall reward thee openly: that is, at the last day:
Lastly, note the phrase Here used; he shall reward thee openly: that is, At the last day:
ord, vvb dt n1 av vvn; pns31 vmb vvi pno21 av-j: cst vbz, p-acp dt ord n1:
(49) verse (DIV2)
621
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5717
whence I gather, that till the day of iudgement, no seruant of God shall fully reape the fruite and benefit of his praiers.
whence I gather, that till the day of judgement, no servant of God shall Fully reap the fruit and benefit of his Prayers.
c-crq pns11 vvb, cst p-acp dt n1 pp-f n1, dx n1 pp-f np1 vmb av-j vvi dt n1 cc n1 pp-f po31 n2.
(49) verse (DIV2)
621
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5718
This must bee well considered, of all that haue care to call vpon God vnfainedly;
This must be well considered, of all that have care to call upon God unfeignedly;
d vmb vbi av vvn, pp-f d cst vhb n1 pc-acp vvi p-acp np1 av-j;
(49) verse (DIV2)
621
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5719
for many times after long and earnest praier, we feele little or no comfort, whereby we may be brought to dislike our estate,
for many times After long and earnest prayer, we feel little or no Comfort, whereby we may be brought to dislike our estate,
p-acp d n2 p-acp j cc j n1, pns12 vvb j cc dx n1, c-crq pns12 vmb vbi vvn pc-acp vvi po12 n1,
(49) verse (DIV2)
621
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5720
as though God had no respect vnto vs:
as though God had no respect unto us:
c-acp cs np1 vhd dx n1 p-acp pno12:
(49) verse (DIV2)
621
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5721
but we must know, that God doth often long deferre to reward his seruants that praie vnto him:
but we must know, that God does often long defer to reward his Servants that pray unto him:
cc-acp pns12 vmb vvi, cst np1 vdz av av-j vvi pc-acp vvi po31 n2 cst vvb p-acp pno31:
(49) verse (DIV2)
621
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5722
not doubt but Zacharie and Elizabeth prayed for 〈 ◊ 〉 in their yonger age,
not doubt but Zacharias and Elizabeth prayed for 〈 ◊ 〉 in their younger age,
xx vvi p-acp np1 cc np1 vvd c-acp 〈 sy 〉 p-acp po32 jc n1,
(49) verse (DIV2)
621
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5723
and yet they were not heard till they were both olde• and Dauid saith, his eies failed for waiting on God,
and yet they were not herd till they were both olde• and David Says, his eyes failed for waiting on God,
cc av pns32 vbdr xx vvn c-acp pns32 vbdr d n1 cc np1 vvz, po31 n2 vvn p-acp vvg p-acp np1,
(49) verse (DIV2)
621
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5724
when hee would accomplish his promise made vnto him:
when he would accomplish his promise made unto him:
c-crq pns31 vmd vvi po31 n1 vvn p-acp pno31:
(49) verse (DIV2)
621
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5725
this we may also see in the petitions of the Lords prayer, for they be all according to his will,
this we may also see in the petitions of the lords prayer, for they be all according to his will,
d pns12 vmb av vvi p-acp dt n2 pp-f dt n2 n1, c-acp pns32 vbb d vvg p-acp po31 n1,
(49) verse (DIV2)
621
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5726
yet the full fruition of the benefits there asked, is reserued to the appearing of our Lord Iesus Christ ▪
yet the full fruition of the benefits there asked, is reserved to the appearing of our Lord Iesus christ ▪
av dt j n1 pp-f dt n2 a-acp vvd, vbz vvn p-acp dt vvg pp-f po12 n1 np1 np1 ▪
(49) verse (DIV2)
621
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5727
Verse 7. And when you pray ▪ vse 〈 ◊ 〉 vaine repetitions, a• the heathen,
Verse 7. And when you pray ▪ use 〈 ◊ 〉 vain repetitions, a• the heathen,
n1 crd cc c-crq pn22 vvb ▪ vvb 〈 sy 〉 j n2, n1 dt j-jn,
(50) verse (DIV2)
621
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5728
for they thinke to be heard for their much babling.
for they think to be herd for their much babbling.
c-acp pns32 vvb pc-acp vbi vvn p-acp po32 d vvg.
(50) verse (DIV2)
621
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5729
Our Sauiour Christ hauing de•lt against hypocrisie in prayer, doth here come to the second vice, which hee intends to reforme therein,
Our Saviour christ having de•lt against hypocrisy in prayer, does Here come to the second vice, which he intends to reform therein,
po12 n1 np1 vhg vvn p-acp n1 p-acp n1, vdz av vvn p-acp dt ord n1, r-crq pns31 vvz pc-acp vvi av,
(50) verse (DIV2)
622
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5730
namely babling, consisting in the outward forme of praier. The words containe two parts ▪ • commandement; and a reason thereof;
namely babbling, consisting in the outward Form of prayer. The words contain two parts ▪ • Commandement; and a reason thereof;
av vvg, vvg p-acp dt j n1 pp-f n1. dt n2 vvi crd n2 ▪ • fw-mi; cc dt n1 av;
(50) verse (DIV2)
622
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5731
The commandement, When ye pray vse n• vaine repetitions ▪ a• the heathen doe ▪ where first we must know, th•• Christ reproues not repetition in praier simply, but needelesse repetitions only;
The Commandment, When you pray use n• vain repetitions ▪ a• the heathen doe ▪ where First we must know, th•• christ reproves not repetition in prayer simply, but needless repetitions only;
dt n1, c-crq pn22 vvb vvi n1 j n2 ▪ n1 dt j-jn n1 ▪ c-crq ord pns12 vmb vvi, n1 np1 vvz xx n1 p-acp n1 av-j, cc-acp j n2 av-j;
(50) verse (DIV2)
622
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5732
for Psal. 51. Dauid doth sundrie times repeat his requests, for the pardon of sinne, and for sanctification:
for Psalm 51. David does sundry times repeat his requests, for the pardon of sin, and for sanctification:
p-acp np1 crd np1 vdz j n2 vvi po31 n2, p-acp dt n1 pp-f n1, cc p-acp n1:
(50) verse (DIV2)
622
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5733
also Moses ▪ El•• ▪ and our Sauiour Christ, praied fourtie da•es together, and in these long praiers (no doubt) vsed many repetitions;
also Moses ▪ El•• ▪ and our Saviour christ, prayed fourtie da•es together, and in these long Prayers (no doubt) used many repetitions;
av np1 ▪ np1 ▪ cc po12 n1 np1, vvd crd n2 av, cc p-acp d j n2 (dx n1) vvd d n2;
(50) verse (DIV2)
622
Page 242
5734
much lesse can we pray one day together without many repetitions.
much less can we pray one day together without many repetitions.
av-d av-dc vmb pns12 vvi crd n1 av p-acp d n2.
(50) verse (DIV2)
622
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5735
Here then by vaine repetitions is meant babling; that is, a desire and affectation to vse and speake many words in praier:
Here then by vain repetitions is meant babbling; that is, a desire and affectation to use and speak many words in prayer:
av av p-acp j n2 vbz vvn vvg; cst vbz, dt n1 cc n1 pc-acp vvi cc vvi d n2 p-acp n1:
(50) verse (DIV2)
622
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5736
and vnder this one vice, are condemned all sinnes of the same kind ▪ that is, all superst•ous multiplication of words in praier, as the heathen, that is, such,
and under this one vice, Are condemned all Sins of the same kind ▪ that is, all superst•ous multiplication of words in prayer, as the heathen, that is, such,
cc p-acp d crd n1, vbr vvn d n2 pp-f dt d n1 ▪ d vbz, d j n1 pp-f n2 p-acp n1, p-acp dt j-jn, cst vbz, d,
(50) verse (DIV2)
622
Page 242
5737
as were not the people of God, but al••ns from the common wealth of Israel, and strangers from the couenant of promise.
as were not the people of God, but al••ns from the Common wealth of Israel, and Strangers from the Covenant of promise.
c-acp vbdr xx dt n1 pp-f np1, p-acp n2 p-acp dt j n1 pp-f np1, cc n2 p-acp dt n1 pp-f n1.
(50) verse (DIV2)
622
Page 242
5738
In this commandement are condemned many abuses in the manner of praier; 1. Meere babling, when words are vsed for praier, which containe neither requests vnto God, nor giuing of thanks; such are many Popish praiers;
In this Commandment Are condemned many Abuses in the manner of prayer; 1. Mere babbling, when words Are used for prayer, which contain neither requests unto God, nor giving of thanks; such Are many Popish Prayers;
p-acp d n1 vbr vvn d n2 p-acp dt n1 pp-f n1; crd j n-vvg, c-crq n2 vbr vvn p-acp n1, r-crq vvb dx n2 p-acp np1, ccx vvg pp-f n2; d vbr d j n2;
(50) verse (DIV2)
623
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5739
and such is the vse of the Aue Maria; among our common people, for it is the s••ut•tion of the Angel Gabriel, to the virgin Marie, calling her by commission from God, to bee the mother of Christ;
and such is the use of the Aue Maria; among our Common people, for it is the s••ut•tion of the Angel Gabriel, to the Virgae marry, calling her by commission from God, to be the mother of christ;
cc d vbz dt n1 pp-f dt fw-la fw-la; p-acp po12 j n1, c-acp pn31 vbz dt n1 pp-f dt n1 np1, p-acp dt n1 vvi, vvg pno31 p-acp n1 p-acp np1, pc-acp vbi dt n1 pp-f np1;
(50) verse (DIV2)
623
Page 242
5740
which words, none since that daie, had warrant to vse to the virgin Marie, onely they are to be read as a part of that historie:
which words, none since that day, had warrant to use to the Virgae marry, only they Are to be read as a part of that history:
r-crq n2, pix p-acp d n1, vhd n1 pc-acp vvi p-acp dt n1 vvi, av-j pns32 vbr pc-acp vbi vvn p-acp dt n1 pp-f d n1:
(50) verse (DIV2)
623
Page 242
5741
yea, the rehearsall of the tenne Commandements, and of the Creede for prayers, is but meere babling. 2. Praiers made in ignorance are here condemned ▪ thus the Popish sort offend;
yea, the rehearsal of the tenne commandments, and of the Creed for Prayers, is but mere babbling. 2. Prayers made in ignorance Are Here condemned ▪ thus the Popish sort offend;
uh, dt n1 pp-f dt crd n2, cc pp-f dt n1 p-acp n2, vbz cc-acp j n-vvg. crd n2 vvn p-acp n1 vbr av vvn ▪ av dt j n1 vvi;
(50) verse (DIV2)
623
Page 242
5742
who vse to praie vnto God in an vnknowne tongue;
who use to pray unto God in an unknown tongue;
q-crq vvb pc-acp vvi p-acp np1 p-acp dt j n1;
(50) verse (DIV2)
623
Page 242
5743
and thus many sinne, that vse the Lords praier without vnderstanding of the words. 3. Cold and d•ll praying is here condemned, when the lippes drawe neere vnto God,
and thus many sin, that use the lords prayer without understanding of the words. 3. Cold and d•ll praying is Here condemned, when the lips draw near unto God,
cc av d n1, cst vvb dt n2 n1 p-acp vvg pp-f dt n2. crd j-jn cc av vvg vbz av vvn, c-crq dt n2 vvb av-j p-acp np1,
(50) verse (DIV2)
623
Page 242
5744
but the heart is no whit ▪ affected therewith 〈 ◊ 〉 this is a common vico ▪ and some •aint hereof may euery man finde 〈 ◊ 〉 his owne ▪ 〈 ◊ 〉 ▪ ••w Superstitious• prayers ▪ when a• Gods worship 〈 ◊ 〉 measured ▪ ou• by see numbers.
but the heart is no whit ▪ affected therewith 〈 ◊ 〉 this is a Common Vico ▪ and Some •aint hereof may every man find 〈 ◊ 〉 his own ▪ 〈 ◊ 〉 ▪ ••w Superstitious• Prayers ▪ when a• God's worship 〈 ◊ 〉 measured ▪ ou• by see numbers.
cc-acp dt n1 vbz dx n1 ▪ j-vvn av 〈 sy 〉 d vbz dt j n1 ▪ cc d n1 av vmb d n1 vvb 〈 sy 〉 po31 d ▪ 〈 sy 〉 ▪ av np1 n2 ▪ q-crq n1 npg1 n1 〈 sy 〉 j-vvn ▪ n1 p-acp vvi n2.
(50) verse (DIV2)
623
Page 243
5745
This is the Popish practise answerable to their doctrine;
This is the Popish practice answerable to their Doctrine;
d vbz dt j n1 j p-acp po32 n1;
(50) verse (DIV2)
623
Page 243
5746
that the rehear•ing of so many Pa•er •osters, Au••s, Dirges, Masses, and such like, are effectuall with God, to procure such and such things:
that the rehear•ing of so many Pa•er •osters, Au••s, Dirges, Masses, and such like, Are effectual with God, to procure such and such things:
cst dt n1 pp-f av d av vvz, n2, n2, n2, cc d av-j, vbr j p-acp np1, pc-acp vvi d cc d n2:
(50) verse (DIV2)
623
Page 243
5747
this opinion takes place with our common people ▪ for they thinke God is serued by the worke done,
this opinion Takes place with our Common people ▪ for they think God is served by the work done,
d n1 vvz n1 p-acp po12 j n1 ▪ c-acp pns32 vvb np1 vbz vvn p-acp dt n1 vdn,
(50) verse (DIV2)
623
Page 243
5748
if the words bee said, all is 〈 … 〉.
if the words be said, all is 〈 … 〉.
cs dt n2 vbb vvn, d vbz 〈 … 〉.
(50) verse (DIV2)
623
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5749
Rash praying ▪ without due preparation, is here conden〈 … 〉, wh•• men pray onely on the suddaine, by the motion of the spir•• ▪ 〈 ◊ 〉 they vse to speake: Rash praying ▪ without due preparation, is Here conden〈 … 〉, wh•• men pray only on the sudden, by the motion of the spir•• ▪ 〈 ◊ 〉 they use to speak:
j vvg ▪ p-acp zz n1, vbz av n1 … 〉, n1 n2 vvb av-j p-acp dt j, p-acp dt n1 pp-f dt n1 ▪ 〈 sy 〉 pns32 vvb pc-acp vvi:
(50) verse (DIV2)
623
Page 243
5750
too many are of this minde, allowing no set forme of prayer to any sort;
too many Are of this mind, allowing no Set Form of prayer to any sort;
av d vbr pp-f d n1, vvg dx n1 n1 pp-f n1 p-acp d n1;
(50) verse (DIV2)
623
Page 243
5751
but howsoeuer conceiued prayer bee most comfortable, yet without ▪ due preparation of the heart, it is most subiect to vaine repetitions. 6. Rash vowes, especially of things not lawfull ▪ •or aboue our power ▪ 7. Rash wishes of good or euill, beeing frame• according to ou• carnall affections,
but howsoever conceived prayer be most comfortable, yet without ▪ due preparation of the heart, it is most Subject to vain repetitions. 6. Rash vows, especially of things not lawful ▪ •or above our power ▪ 7. Rash wishes of good or evil, being frame• according to ou• carnal affections,
cc-acp c-acp j-vvn n1 vbb av-ds j, av p-acp ▪ zz n1 pp-f dt n1, pn31 vbz av-ds j-jn p-acp j n2. crd j n2, av-j pp-f n2 xx j ▪ n1 p-acp po12 n1 ▪ crd j vvz pp-f j cc j-jn, vbg n1 p-acp p-acp n1 j n2,
(50) verse (DIV2)
623
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5752
and not by the word of God.
and not by the word of God.
cc xx p-acp dt n1 pp-f np1.
(50) verse (DIV2)
623
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5753
And in a word ▪ all vaine and s•perfluous speech in any manner of inuocation, wherein the heart is not affected according to the will of God:
And in a word ▪ all vain and s•perfluous speech in any manner of invocation, wherein the heart is not affected according to the will of God:
cc p-acp dt n1 ▪ d j cc j n1 p-acp d n1 pp-f n1, c-crq dt n1 vbz xx vvn vvg p-acp dt n1 pp-f np1:
(50) verse (DIV2)
623
Page 243
5754
all which must be remembred, for they shew plainely, that ou• common praiers are farre short of that which the Lord requireth and alloweth.
all which must be remembered, for they show plainly, that ou• Common Prayers Are Far short of that which the Lord requires and alloweth.
d r-crq vmb vbi vvn, c-acp pns32 vvb av-j, cst n1 j n2 vbr av-j j pp-f d r-crq dt n1 vvz cc vvz.
(50) verse (DIV2)
623
Page 243
5755
Here •ome will say ▪ If so many things be dis•llowed in praier ▪ how shall we speake aright in prayer? Answ. As the Apost•• Paul said of singing, so say I of prayer;
Here •ome will say ▪ If so many things be dis•llowed in prayer ▪ how shall we speak aright in prayer? Answer As the Apost•• Paul said of singing, so say I of prayer;
av vvn vmb vvi ▪ cs av d n2 vbb vvn p-acp n1 ▪ q-crq vmb pns12 vvi av p-acp n1? np1 p-acp dt np1 np1 vvd pp-f vvg, av vvb pns11 pp-f n1;
(50) verse (DIV2)
624
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5756
it must bee with grace in our hearts ▪ and all our words, both for measure and number ▪ must be tempered thereto,
it must be with grace in our hearts ▪ and all our words, both for measure and number ▪ must be tempered thereto,
pn31 vmb vbi p-acp n1 p-acp po12 n2 ▪ cc d po12 n2, av-d p-acp n1 cc n1 ▪ vmb vbi vvn av,
(50) verse (DIV2)
624
Page 243
5757
& no more ought to be vsed in praier, thē may serue to expresse & further in o•• selue• ▪ or others, some 〈 ◊ 〉 ward grace of God ▪ a• •••h, repen••n••, ••ale of Gods glorie, &c. Eccles ▪ 5. •. Be not rush 〈 ◊ 〉 thy mouth ▪ •••let thine heart be hastie to vtter a thing before God;
& no more ought to be used in prayer, them may serve to express & further in o•• selue• ▪ or Others, Some 〈 ◊ 〉 ward grace of God ▪ a• •••h, repen••n••, ••ale of God's glory, etc. Eccles ▪ 5. •. Be not rush 〈 ◊ 〉 thy Mouth ▪ •••let thine heart be hasty to utter a thing before God;
cc dx av-dc vmd pc-acp vbi vvn p-acp n1, pno32 vmb vvi pc-acp vvi cc jc p-acp n1 n1 ▪ cc ng2-jn, d 〈 sy 〉 vvi n1 pp-f np1 ▪ n1 n1, n1, n1 pp-f npg1 n1, av np1 ▪ crd •. vbb xx n1 〈 sy 〉 po21 n1 ▪ j po21 n1 vbi j pc-acp vvi dt n1 p-acp np1;
(50) verse (DIV2)
624
Page 243
5758
for God i• i• heauen ▪ and thou art •n earth, therefore let thy words be •e•e? where wee haue expresse command, not only to prepare ▪ our hearts;for God i• i• heaven ▪ and thou art •n earth, Therefore let thy words be •e•e? where we have express command, not only to prepare ▪ our hearts;
p-acp np1 n1 n1 n1 ▪ cc pns21 vb2r j n1, av vvb po21 n2 vbb j? c-crq pns12 vhb j n1, xx av-j pc-acp vvi ▪ po12 n2;
(50) verse (DIV2)
624
Page 243
5759
but our words also, when we come before God in prayer, that they be such as may expresse some grace of our hearts ▪
but our words also, when we come before God in prayer, that they be such as may express Some grace of our hearts ▪
cc-acp po12 n2 av, c-crq pns12 vvb p-acp np1 p-acp n1, cst pns32 vbb d c-acp vmb vvi d n1 pp-f po12 n2 ▪
(50) verse (DIV2)
624
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5760
As the heathen. ▪ In this instance we may note ▪ that 〈 … 〉hon had some •n ▪ sight into matters of religon;As the heathen. ▪ In this instance we may note ▪ that 〈 … 〉hon had Some •n ▪ sighed into matters of Religion;
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for first, they knowe there was a God, and that the same God must bee worshipped ▪ Secondly, they practised many excellent vertues of the second Table;
for First, they know there was a God, and that the same God must be worshipped ▪ Secondly, they practised many excellent Virtues of the second Table;
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as Iustice both in word and deede ▪ liberalitie, con•••en••e ▪ ••delit•e ▪ and such like • ye•, they cared to •o some duties of the first Table,
as justice both in word and deed ▪ liberality, con•••en••e ▪ ••delit•e ▪ and such like • ye•, they cared to •o Some duties of the First Table,
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as here, we see they praied vnto God:
as Here, we see they prayed unto God:
c-acp av, pns12 vvb pns32 vvd p-acp np1:
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5764
and some of them 〈 … 〉 this 〈 … 〉 they obtained hereby some temporall ▪ blessings.
and Some of them 〈 … 〉 this 〈 … 〉 they obtained hereby Some temporal ▪ blessings.
cc d pp-f pno32 〈 … 〉 d 〈 … 〉 pns32 vvd av d j ▪ n2.
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The heathen Mariners that carried I•••• towards Tarshish, praied vnto God and obtained safetie: The heathen Mariners that carried I•••• towards Tarshish, prayed unto God and obtained safety:
dt j-jn n2 cst vvd np1 p-acp np1, vvd p-acp np1 cc vvd n1:
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and Ahab, a wicked Idolater, humbled himselfe vnto God in prayer and fasting ▪ and obtained a temporall freedome from a fearefull iudgement.
and Ahab, a wicked Idolater, humbled himself unto God in prayer and fasting ▪ and obtained a temporal freedom from a fearful judgement.
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Now the consideration of this point, serues to checke many among vs, who thinke that God will hold thē excused,
Now the consideration of this point, serves to check many among us, who think that God will hold them excused,
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because they meane wel, & do no man harme; they plead that they are no adulterers, thieues, nor outragious offenders:
Because they mean well, & do no man harm; they plead that they Are no Adulterers, thieves, nor outrageous offenders:
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but all this the heathen man can doe, and yet he is but in a damnable case;
but all this the heathen man can do, and yet he is but in a damnable case;
cc-acp d d dt j-jn n1 vmb vdi, cc av pns31 vbz cc-acp p-acp dt j n1;
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for though these be good things, yet they wil not bring any man to saluation: we must therfore get faith in Christ, and from th••ce practise all Christian vertues.
for though these be good things, yet they will not bring any man to salvation: we must Therefore get faith in christ, and from th••ce practise all Christian Virtues.
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For they thinke to be heard by their much babling. For they think to be herd by their much babbling.
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These words are a reason of the former commandement, wherein we may note 3. opinions of the heathen concerning God. 1. They thought that God was like & earthly mā, who might be instructed & perswaded by words. 2. They denied Gods prouidence,
These words Are a reason of the former Commandment, wherein we may note 3. opinions of the heathen Concerning God. 1. They Thought that God was like & earthly man, who might be instructed & persuaded by words. 2. They denied God's providence,
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& were not perswaded, that God saw thē, or regarded their estate;
& were not persuaded, that God saw them, or regarded their estate;
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& therfore they vsed many words to acquaint him therwith. 3. They thought by the force of words to preuaile with God.
& Therefore they used many words to acquaint him therewith. 3. They Thought by the force of words to prevail with God.
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Hence we may learne these instructions. 1. That though the heathen knew there was a God, Hence we may Learn these instructions. 1. That though the heathen knew there was a God,
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yet they turned him into an idoll, when they worshipped him;
yet they turned him into an idol, when they worshipped him;
av pns32 vvd pno31 p-acp dt n1, c-crq pns32 vvd pno31;
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and therefore Paul saith, they were without God in the world for they made him like vnto man, without any prouidence,
and Therefore Paul Says, they were without God in the world for they made him like unto man, without any providence,
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& perswa•••• also by m•ns reason, and by many words.
& perswa•••• also by m•ns reason, and by many words.
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2. By these opinions of the heathen touching Gods, we may gather that there was not alwaies in the olde Testament, an vniuersall grace giuen to all, whereby they might be s•ued,
2. By these opinions of the heathen touching God's, we may gather that there was not always in the old Testament, an universal grace given to all, whereby they might be s•ued,
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if they would ▪ for if they had had any such grace, they would neuer haue thought so grosly of God as they did:
if they would ▪ for if they had had any such grace, they would never have Thought so grossly of God as they did:
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one sparke of true knowledge of the M•ssi•s, would haue exp•lled all these carnall conceits of God out of mens hearts;
one spark of true knowledge of the M•ssi•s, would have exp•lled all these carnal conceits of God out of men's hearts;
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5782
and therefore howsoeuer the heathen had so much knowledge of God, as made them without excuse,
and Therefore howsoever the heathen had so much knowledge of God, as made them without excuse,
cc av c-acp dt n-jn vhd av d n1 pp-f np1, c-acp vvd pno32 p-acp n1,
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yet we are to hold, that before Christs comming, they were left to themselues, and forsaken of God in his iust iudgment, in regard of his speciall grace and fauour. •. By •••se heathen wee may see what bee our naturall conceits of God, 〈 ◊ 〉 our nature is the same with theirs;
yet we Are to hold, that before Christ coming, they were left to themselves, and forsaken of God in his just judgement, in regard of his special grace and favour. •. By •••se heathen we may see what be our natural conceits of God, 〈 ◊ 〉 our nature is the same with theirs;
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& therfore of our selues we thinke God to be like some old man, sitting in heauen, without any regard of vs at all;
& Therefore of our selves we think God to be like Some old man, sitting in heaven, without any regard of us At all;
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and when, w•• haue all things needfull wee will trust in God ▪ but when meanes faile, wee forsake him straight:
and when, w•• have all things needful we will trust in God ▪ but when means fail, we forsake him straight:
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and th•• w•• shewe, by vsing vnlawfull meanes to helpe our selues in the time of distresse ▪ as by •••king to wit•••s, &c. Lastly, naturally wee thinke wee can preuaile with God by our words:
and th•• w•• show, by using unlawful means to help our selves in the time of distress ▪ as by •••king to wit•••s, etc. Lastly, naturally we think we can prevail with God by our words:
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The Papists teach, that the saying of fiue words, na• hoc est corpus meum, will turne the bread and wine in the Sacrament into the bodie and blood of Christ:
The Papists teach, that the saying of fiue words, na• hoc est corpus meum, will turn the bred and wine in the Sacrament into the body and blood of christ:
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and it is the common opinion of our ignorant people, that the saying of words pleaseth God ▪ they thinke that the words of Scripture written or spoken, haue vertue in them to doe strange things, and it is the Common opinion of our ignorant people, that the saying of words Pleases God ▪ they think that the words of Scripture written or spoken, have virtue in them to do strange things,
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and this is one maine ground of all the practises of sorcerie which be so common among vs:
and this is one main ground of all the practises of sorcery which be so Common among us:
cc d vbz pi j n1 pp-f d dt n2 pp-f n1 r-crq vbb av j p-acp pno12:
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but we are to know that there is no such vertue in any words, it is onely faith in the heart that makes Gods word effectuall, for our good.
but we Are to know that there is no such virtue in any words, it is only faith in the heart that makes God's word effectual, for our good.
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Words of themselues can doe no more but signifie, and that they doe not of themselues,
Words of themselves can do no more but signify, and that they do not of themselves,
n2 pp-f px32 vmb vdi dx dc cc-acp vvi, cc cst pns32 vdb xx pp-f px32,
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but by the pleasure of men: and therefore we are to renounce the vse of all spells and charmes;
but by the pleasure of men: and Therefore we Are to renounce the use of all spells and charms;
cc-acp p-acp dt n1 pp-f n2: cc av pns12 vbr pc-acp vvi dt n1 pp-f d n2 cc n2;
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5793
for be the words neuer so good, they are but the deuills watch word, and the ceremonies vsed therewithall, are his sacraments to cause him to worke wonders.
for be the words never so good, they Are but the Devils watch word, and the ceremonies used therewithal, Are his Sacraments to cause him to work wonders.
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5794
We therefore must learne by the word of God to conceiue better of God then nature can teach vs,
We Therefore must Learn by the word of God to conceive better of God then nature can teach us,
pns12 av vmb vvi p-acp dt n1 pp-f np1 pc-acp vvi av-jc pp-f np1 cs n1 vmb vvi pno12,
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5795
as of an heauenly inuisible God, gouerning all creatures by his prouidence, and not perswaded by mans reason,
as of an heavenly invisible God, governing all creatures by his providence, and not persuaded by men reason,
c-acp pp-f dt j j np1, vvg d n2 p-acp po31 n1, cc xx vvn p-acp ng1 n1,
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but working all things according to the counsell of his owne will.
but working all things according to the counsel of his own will.
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vers. 8. Be ye not like them therefore: for your father knoweth whereof you haue neede before you aske.
vers. 8. Be you not like them Therefore: for your father Knoweth whereof you have need before you ask.
fw-la. crd vbb pn22 xx vvi pno32 av: c-acp po22 n1 vvz c-crq pn22 vhb n1 p-acp pn22 vvb.
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In this verse our Sauiour Christ repeateth the former cōmandement touching prayer made after the manner of the heathen:
In this verse our Saviour christ repeateth the former Commandment touching prayer made After the manner of the heathen:
p-acp d n1 po12 n1 np1 vvz dt j n1 vvg n1 vvn p-acp dt n1 pp-f dt j-jn:
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and withall annexeth a second reason to enforce the same. The commandement is repeated from the former reason in these words:
and withal annexeth a second reason to enforce the same. The Commandment is repeated from the former reason in these words:
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Be ye not like them therefore; Be you not like them Therefore;
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as if he should say, considering that the heathen in their praiers looke to be heard for the multitude of their words,
as if he should say, considering that the heathen in their Prayers look to be herd for the multitude of their words,
c-acp cs pns31 vmd vvi, vvg cst dt j-jn p-acp po32 n2 vvb pc-acp vbi vvn p-acp dt n1 pp-f po32 n2,
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therefore ye must not pray in that manner which they doe.
Therefore you must not pray in that manner which they do.
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This repetition of the commandement serues to imprint the same more deepely in the hearts of his hearers, to cause them,
This repetition of the Commandment serves to imprint the same more deeply in the hearts of his hearers, to cause them,
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5804
and so vs in them, to be more carefull to auoid needlesse repetitions in praier.
and so us in them, to be more careful to avoid needless repetitions in prayer.
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5805
Now hauing handled this commandement in the former verse, I will here onely obserue this point of doctrine touching the distinction of people before the death of Christ:
Now having handled this Commandment in the former verse, I will Here only observe this point of Doctrine touching the distinction of people before the death of christ:
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for here Christ saith vnto the Iewes: Be ye not like them: that is, like the Gentiles:
for Here christ Says unto the Iewes: Be you not like them: that is, like the Gentiles:
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where he putteth a plaine difference betweene the Iewes and all the Nations of the world besides.
where he putteth a plain difference between the Iewes and all the nations of the world beside.
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5808
And therefore when he first sent his Disciples to preach, he forbad them the way of the Gentiles and the cities of Samaria:
And Therefore when he First sent his Disciples to preach, he forbade them the Way of the Gentiles and the cities of Samaria:
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commanding them to goe to the lost sheepe of the house of Israel.
commanding them to go to the lost sheep of the house of Israel.
vvg pno32 pc-acp vvi p-acp dt j-vvn n1 pp-f dt n1 pp-f np1.
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5810
And this distinction was not onely in Christs time, but had beene from the beginning for the space of 4000. yeares.
And this distinction was not only in Christ time, but had been from the beginning for the Molle of 4000. Years.
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5811
In the first age of the world there were the sonnes of God, and the daughters of men: after the ••ood the children of the flesh, and the children of the promise.
In the First age of the world there were the Sons of God, and the daughters of men: After the ••ood the children of the Flesh, and the children of the promise.
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5812
And vnder the law, a people of God, and no people. This distinction stood in two things. 1. In regard of the grace of adoption,
And under the law, a people of God, and no people. This distinction stood in two things. 1. In regard of the grace of adoption,
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(51) verse (DIV2)
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5813
and of the speciall fauour of God;
and of the special favour of God;
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5814
for in this Text Christ saith, the Iewes had God for their Father, which the Gentiles had not, for they were strangers from the couenants of promise, Ephes. 2. 12. 2. In regard of Gods true worship,
for in this Text christ Says, the Iewes had God for their Father, which the Gentiles had not, for they were Strangers from the Covenants of promise, Ephesians 2. 12. 2. In regard of God's true worship,
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(51) verse (DIV2)
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5815
for concerning praier, a speciall part thereof, Christ here saith to the Iewes, Ye shall not bee like the Gentiles:
for Concerning prayer, a special part thereof, christ Here Says to the Iewes, You shall not be like the Gentiles:
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5816
If any shall here thinke that this preferment of the Iewes before the Gentiles, in regard of Gods speciall mercie, came from this, that God foresaw something in them, which was not in the Gentiles, let them heare what Moses saith to the Iewes;
If any shall Here think that this preferment of the Iewes before the Gentiles, in regard of God's special mercy, Come from this, that God foresaw something in them, which was not in the Gentiles, let them hear what Moses Says to the Iewes;
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(51) verse (DIV2)
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5817
The Lord did not set his loue vpon you, nor choose you for your multitude, The Lord did not Set his love upon you, nor choose you for your multitude,
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5818
but because the Lord loued you, & would keepe the oath which he sware to your fathers. but Because the Lord loved you, & would keep the oath which he sware to your Father's.
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5819
From this ground of doctrine touching the distinction of people, in regard of Gods speciall mercie, follow three waightie points to bee knowne and beleeued.
From this ground of Doctrine touching the distinction of people, in regard of God's special mercy, follow three weighty points to be known and believed.
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First, that the promise of remission of sinnes, and life euerlasting in the Messias, is not 〈 … 〉ll to all ▪ but indefinite to many of all sorts, kindes, and estates;
First, that the promise of remission of Sins, and life everlasting in the Messias, is not 〈 … 〉ll to all ▪ but indefinite to many of all sorts, Kinds, and estates;
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for if the promise perta••ed to all, then there could be no distinction of man and man, of people and people, in regard of mercie:
for if the promise perta••ed to all, then there could be no distinction of man and man, of people and people, in regard of mercy:
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and therefore the opinion of vniuersall grace, is false and errneous.
and Therefore the opinion of universal grace, is false and errneous.
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Secondly, that though Christ died for all (for so the Scripture saith) yet he ••••d hot alike effectually for all;
Secondly, that though christ died for all (for so the Scripture Says) yet he ••••d hight alike effectually for all;
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for if Redemption by Christ had beene 〈 … 〉, then had ▪ mercie belonged alike to all, which is against the Text:
for if Redemption by christ had been 〈 … 〉, then had ▪ mercy belonged alike to all, which is against the Text:
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and therefore the opinion of vniuersall redemption is also a forg•••• of mans braine.
and Therefore the opinion of universal redemption is also a forg•••• of men brain.
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Thirdly, that God calls not all men effectually to saluation by Christ, for then should euery one haue God to bee his Father in Christ ▪ and the Iewe had no priuiledge ▪ before the Gentile, in regard of mercie, and the grace of adoption:
Thirdly, that God calls not all men effectually to salvation by christ, for then should every one have God to be his Father in christ ▪ and the Iewe had no privilege ▪ before the Gentile, in regard of mercy, and the grace of adoption:
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but here we see, that God •o• many hundreds of yeares, was the Father of the Iewe,
but Here we see, that God •o• many hundreds of Years, was the Father of the Iewe,
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and not of the Gentile, •n regard of grace and adoption.
and not of the Gentile, •n regard of grace and adoption.
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And by this doctrine we may cleare that place of the Apostle Saint Paul, 1 ▪ Tim. 2. 4. where he saith, God would haue all to bee saued:
And by this Doctrine we may clear that place of the Apostle Saint Paul, 1 ▪ Tim. 2. 4. where he Says, God would have all to be saved:
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for he meaneth hot a•• men in all times, but in this last age of the world,
for he means hight a•• men in all times, but in this last age of the world,
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after the ascension of Christ, when as the partition wall was broken downe, and the distinction betweene Iewe and Gentile taken away in regard of mercie, and the grace of adoption.
After the Ascension of christ, when as the partition wall was broken down, and the distinction between Iewe and Gentile taken away in regard of mercy, and the grace of adoption.
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For your Father knoweth whereof yee haue neede before yee aske of him. These words are a second reason against the heathenish manner of praier, to this effect;
For your Father Knoweth whereof ye have need before ye ask of him. These words Are a second reason against the Heathenish manner of prayer, to this Effect;
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It is needlesse for you to vse vaine repetitions in your praiers, because God knowes your wants before you pray:
It is needless for you to use vain repetitions in your Prayers, Because God knows your Wants before you pray:
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and therefore fewe words well ordered are sufficient. The exposition.
and Therefore few words well ordered Are sufficient. The exposition.
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Your Father knoweth. This knowledge of God, is not a bare notice taken of our wants,Your Father Knoweth. This knowledge of God, is not a bore notice taken of our Wants,
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but such a knowledge as doth withall include a speciall care to make supply vnto them;
but such a knowledge as does withal include a special care to make supply unto them;
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for this is a rule in the expounding of Scripture, that wordes of knowledge are oftentimes put for words of affection:
for this is a Rule in the expounding of Scripture, that words of knowledge Are oftentimes put for words of affection:
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as Psalm. 1. 6. The Lord knoweth the way of the righteous, but the way of the vngodly shall perish:
as Psalm. 1. 6. The Lord Knoweth the Way of the righteous, but the Way of the ungodly shall perish:
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where the opposition of knowledge to destruction, sheweth plainly, that by knowledge there is meant, the Lords due regard and respect vnto the waies of the godly;
where the opposition of knowledge to destruction, shows plainly, that by knowledge there is meant, the lords due regard and respect unto the ways of the godly;
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which is a point full of all comfort to the children of God:
which is a point full of all Comfort to the children of God:
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and for the clearing of it three questions are to bee scanned, which may well be mooued out of this Text.
and for the clearing of it three questions Are to be scanned, which may well be moved out of this Text.
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1. Question. If God know our wants before we pray, why then should we pray at all ▪ Ans ▪ Wee pray, not to informe God of the things we want,
1. Question. If God know our Wants before we pray, why then should we pray At all ▪ Ans ▪ we pray, not to inform God of the things we want,
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as though he knew them not; but for other causes:
as though he knew them not; but for other Causes:
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as 1. To stirre vp our hearts ▪ to seeke vnto Gods presence and fauour. 2. To exercise our faith in the meditation of Gods promises. 3. To ease our woeful hearts, by powring them out vnto the Lord. 4. To testifie our obedience vnto Gods commandements,
as 1. To stir up our hearts ▪ to seek unto God's presence and favour. 2. To exercise our faith in the meditation of God's promises. 3. To ease our woeful hearts, by Pouring them out unto the Lord. 4. To testify our Obedience unto God's Commandments,
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and our trust in his prouidence, for the receiuing of euery good thing we desire.
and our trust in his providence, for the receiving of every good thing we desire.
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2. Question. If God know our wants, and haue care to make supply thereof, why then doth God oft-times delay to graunt the prayers of his seruants? Answ. God deferreth to graunt the request of his children for many respects, tending to their great good;
2. Question. If God know our Wants, and have care to make supply thereof, why then does God ofttimes Delay to grant the Prayers of his Servants? Answer God deferreth to grant the request of his children for many respects, tending to their great good;
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as 1. Thereby to kindle their faith, and to stirre vp their zeale in praier, that they may more earnestly begge the things they want:
as 1. Thereby to kindle their faith, and to stir up their zeal in prayer, that they may more earnestly beg the things they want:
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for this ende our Sauiour Christ reasoned with the woman of Canaan, before he would cure her daughter. 2. To keepe them in humilitie,
for this end our Saviour christ reasoned with the woman of Canaan, before he would cure her daughter. 2. To keep them in humility,
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and to preuent spirituall pride ▪ thus hee denied to remooue from the Apostle Paul, the buffeting of Satan, though hee praied for it, least hee should bee puffed vp through multitude of reuelations.
and to prevent spiritual pride ▪ thus he denied to remove from the Apostle Paul, the buffeting of Satan, though he prayed for it, least he should be puffed up through multitude of revelations.
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2. Corinth. 12. 7, 8, 9. 3. To make them esteeme more highly of the blessings of God,
2. Corinth. 12. 7, 8, 9. 3. To make them esteem more highly of the blessings of God,
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and to stirre them vp to more thankefulnesse for the same; for it is commonly true, that things lightly gotten, are lightly set by.
and to stir them up to more thankfulness for the same; for it is commonly true, that things lightly got, Are lightly Set by.
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3. Question. How falleth it out, that God doth neuer graunt some men their requests? Answer. 1. Because they make their praiers, but not according to Gods will, either failing in the time,
3. Question. How falls it out, that God does never grant Some men their requests? Answer. 1. Because they make their Prayers, but not according to God's will, either failing in the time,
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as did the foolish virgins, who cried, Lord, Lord, open to vs, when the doores were shut:
as did the foolish Virgins, who cried, Lord, Lord, open to us, when the doors were shut:
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Matth. 25. 11, 12. or in the things they aske, and so the sonnes of Zebedie had not their request,
Matthew 25. 11, 12. or in the things they ask, and so the Sons of Zebedee had not their request,
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because they asked they knewe not what.
Because they asked they knew not what.
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2. Because they doubt and wauer in praier, for such shall not receiue any thing of the Lord, Iam. 1. 6, 7. 3. Because they pray for wrong ends;
2. Because they doubt and waver in prayer, for such shall not receive any thing of the Lord, Iam. 1. 6, 7. 3. Because they pray for wrong ends;
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Ye aske and receiue not, because ye aske amisse, that you might consume it on your lusts, Iam. 4. 5. The Use. 1. This prouident eie of God ouer all our wants, teacheth vs what to doe when we are assaulted by any enemie, either of bodie or soule; You ask and receive not, Because you ask amiss, that you might consume it on your Lustiest, Iam. 4. 5. The Use. 1. This provident eye of God over all our Wants, Teaches us what to do when we Are assaulted by any enemy, either of body or soul;
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we must first of all make God our refuge and tower of defence, by getting assurance of our adoption;
we must First of all make God our refuge and tower of defence, by getting assurance of our adoption;
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for if we be Gods children, he is our father, knowing, and weighing our wants, and hee is most carefull to make supply thereto, before we pray.
for if we be God's children, he is our father, knowing, and weighing our Wants, and he is most careful to make supply thereto, before we pray.
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Gen. 25. 22. When the two twinnes stroue together in Rebek•aes wombe, shee sent to aske the Lord thereof, no doubt by Isaac her husband, who before had praied for her, verse 21. So when Iehosaphat was beset with many enemies, he cried vnto the Lord for helpe,
Gen. 25. 22. When the two twins strove together in Rebek•aes womb, she sent to ask the Lord thereof, no doubt by Isaac her husband, who before had prayed for her, verse 21. So when Jehoshaphat was beset with many enemies, he cried unto the Lord for help,
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and was deliuered, 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to haue recourse to God in all his troubles,and was Delivered, 2. Chronicles 18. 31. and Chap. 20. 12. And it was the Prophet David practise to have recourse to God in all his Troubles,
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for which cause he calles the Lord his rocks, his resting and hiding place.
for which cause he calls the Lord his Rocks, his resting and hiding place.
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Secondly, hereby wee are taught to haue a moderate care for the things of this life,
Secondly, hereby we Are taught to have a moderate care for the things of this life,
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for wee haue a father in heauen, who careth for vs, knowing all our wants, and readie to make supply thereof, before wee pray.
for we have a father in heaven, who Careth for us, knowing all our Wants, and ready to make supply thereof, before we pray.
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In these daies, most men set their hearts vpon the world, and trust to outward meanes more then to God himselfe, which comes from this;
In these days, most men Set their hearts upon the world, and trust to outward means more then to God himself, which comes from this;
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because they want a true perswasion of their adoption in Christ:
Because they want a true persuasion of their adoption in christ:
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for if they knew that God were their father, then surely this perswasion would take place in their hearts;
for if they knew that God were their father, then surely this persuasion would take place in their hearts;
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God knowes my wants, and is carefull for the supply thereof, and therefore I will trust in him, and obey him. God knows my Wants, and is careful for the supply thereof, and Therefore I will trust in him, and obey him.
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Thirdly, this teacheth vs, in any necessitie or affliction, to subiect our selues to the will of God, labouring to be thankfull for that estate,
Thirdly, this Teaches us, in any necessity or affliction, to Subject our selves to the will of God, labouring to be thankful for that estate,
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as well as for prosperitie, and studying to please and honour God therein;
as well as for Prosperity, and studying to please and honour God therein;
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for he is a father who seeth all our wants before we complaine, and is carefull for our good, knowing that affliction is better for vs then prosperitie,
for he is a father who sees all our Wants before we complain, and is careful for our good, knowing that affliction is better for us then Prosperity,
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or else hee would send vs deliuerance:
or Else he would send us deliverance:
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for it is all one with him, and he delights not in the affliction of his people.
for it is all one with him, and he delights not in the affliction of his people.
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5913
as swines •lesh was to the Iewes. These be loathsome and vnreuerend tearmes;
as Swine •lesh was to the Iewes. These be loathsome and unreverend terms;
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Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying, doth here prescribe vnto them a most holy forme of true praier;
Our Saviour christ having forbidden his Disciples all carnal and superstitious kind of praying, does Here prescribe unto them a most holy Form of true prayer;
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5884
but before he come vnto it, he giues them this commandement, After this manner therefore pray yee: Saint Luke hath it thus;
but before he come unto it, he gives them this Commandment, After this manner Therefore pray ye: Saint Lycia hath it thus;
cc-acp c-acp pns31 vvb p-acp pn31, pns31 vvz pno32 d n1, p-acp d n1 av vvb pn22: n1 av vhz pn31 av;
(52) verse (DIV2)
642
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5885
When you pray, say Our father, &c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier, the patterne whereof is after set downe.When you pray, say Our father, etc. In which words christ enjoins his Disciples to use a right and holy Form of prayer, the pattern whereof is After Set down.
c-crq pn22 vvb, vvb po12 n1, av p-acp r-crq n2 np1 vvz po31 n2 pc-acp vvi dt j-jn cc j n1 pp-f n1, dt n1 c-crq vbz a-acp vvn a-acp.
(52) verse (DIV2)
642
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5886
Now because this point is controuersall, I will briefly set downe how farre forth this praier of Christ is prescribed vnto vs;
Now Because this point is controversal, I will briefly Set down how Far forth this prayer of christ is prescribed unto us;
av c-acp d n1 vbz j, pns11 vmb av-j vvi a-acp c-crq av-j av d n1 pp-f np1 vbz vvn p-acp pno12;
(52) verse (DIV2)
642
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5887
to wit, for matter and forme we must imitate and follow it in all our praiers,
to wit, for matter and Form we must imitate and follow it in all our Prayers,
p-acp n1, p-acp n1 cc n1 pns12 vmb vvi cc vvi pn31 p-acp d po12 n2,
(52) verse (DIV2)
642
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5888
but wee are not tied to the very words of this praier, but may freely vse them,
but we Are not tied to the very words of this prayer, but may freely use them,
cc-acp pns12 vbr xx vvn p-acp dt j n2 pp-f d n1, cc-acp vmb av-j vvi pno32,
(52) verse (DIV2)
642
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5889
or other words at our pleasure ▪ for our Sauiour Christ oft-times praied in other words,
or other words At our pleasure ▪ for our Saviour christ ofttimes prayed in other words,
cc j-jn n2 p-acp po12 n1 ▪ p-acp po12 n1 np1 av vvd p-acp j-jn n2,
(52) verse (DIV2)
642
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5890
and so did the Apostles, as we may see by Pauls praters in his Epistles, wherein hee obserueth the matter and manner of this praier, but yet vseth other words:
and so did the Apostles, as we may see by Paul's praters in his Epistles, wherein he observeth the matter and manner of this prayer, but yet uses other words:
cc av vdd dt n2, c-acp pns12 vmb vvi p-acp npg1 n2 p-acp po31 n2, c-crq pns31 vvz dt n1 cc n1 pp-f d n1, cc-acp av vvz j-jn n2:
(52) verse (DIV2)
642
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5891
yea, S. Luke setting down this very forme of praier, doth somewhat alter from the words of S. Matthew.
yea, S. Luke setting down this very Form of prayer, does somewhat altar from the words of S. Matthew.
uh, n1 zz vvg a-acp d j n1 pp-f n1, vdz av vvi p-acp dt n2 pp-f n1 np1.
(52) verse (DIV2)
642
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5892
Vpon this commandement it may well be demanded, whether it be profitable and necessarie to vse a set forme of praier, either priuately or publikely in the seruice of God? Ans. I take a set forme of praier, either publikely or priuately, to be both profitable and necessarie;
Upon this Commandment it may well be demanded, whither it be profitable and necessary to use a Set Form of prayer, either privately or publicly in the service of God? Ans. I take a Set Form of prayer, either publicly or privately, to be both profitable and necessary;
p-acp d n1 pn31 vmb av vbi vvn, cs pn31 vbb j cc j pc-acp vvi dt j-vvn n1 pp-f n1, av-d av-j cc av-j p-acp dt n1 pp-f np1? np1 pns11 vvb dt j-vvn n1 pp-f n1, av-d av-j cc av-jn, pc-acp vbi d j cc j;
(52) verse (DIV2)
643
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5893
set (I say) both fer the matter and manner, and if need require, for the very words also: my reasons are these; I. Set (I say) both fer the matter and manner, and if need require, for the very words also: my Reasons Are these; I.
vvb (pns11 vvb) d p-acp dt n1 cc n1, cc cs n1 vvb, p-acp dt j n2 av: po11 n2 vbr d; pns11.
(52) verse (DIV2)
643
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5894
That which God hath ordained is both profitable and necessarie:
That which God hath ordained is both profitable and necessary:
d r-crq np1 vhz vvn vbz d j cc j:
(52) verse (DIV2)
643
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5895
but God hath ordained that men should vse set formes of praier, for the Priests were inioyned a set forme of praier in blessing the people, Num. 6. •3, 24. and the 92. Psal. is a set praier for the Sabbath day:
but God hath ordained that men should use Set forms of prayer, for the Priests were enjoined a Set Form of prayer in blessing the people, Num. 6. •3, 24. and the 92. Psalm is a Set prayer for the Sabbath day:
cc-acp np1 vhz vvn d n2 vmd vvi vvn n2 pp-f n1, p-acp dt n2 vbdr vvn dt j-vvn n1 pp-f n1 p-acp n1 dt n1, np1 crd n1, crd cc dt crd np1 vbz dt j-vvn n1 p-acp dt n1 n1:
(52) verse (DIV2)
643
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5896
yea, all the Psalmes of Dauid (some few Psalmes of doctrine only excepted) are set forms of praiers to be vsed of the church of God for euer:
yea, all the Psalms of David (Some few Psalms of Doctrine only excepted) Are Set forms of Prayers to be used of the Church of God for ever:
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(52) verse (DIV2)
643
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5897
& in this place Christ prescribes a set forme of praier, not onely for the matter and manner, but also for the words:
& in this place christ prescribes a Set Form of prayer, not only for the matter and manner, but also for the words:
cc p-acp d n1 np1 vvz dt j-vvn n1 pp-f n1, xx av-j p-acp dt n1 cc n1, cc-acp av c-acp dt n2:
(52) verse (DIV2)
643
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5898
and the like did Iohn Baptist when he taught his disciples to pray. II. Reason. In man there be sundrie wants in prayer,
and the like did John Baptist when he taught his Disciples to pray. II Reason. In man there be sundry Wants in prayer,
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(52) verse (DIV2)
643
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5899
as ignorance in the vnderstanding, distractions in the minde, obliuion in the memorie both of Gods commandement and promises;
as ignorance in the understanding, distractions in the mind, oblivion in the memory both of God's Commandment and promises;
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(52) verse (DIV2)
643
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5900
in the heart is much deadnes, dulnes, and distrust;
in the heart is much deadness, dulness, and distrust;
p-acp dt n1 vbz d n1, n1, cc n1;
(52) verse (DIV2)
643
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5901
in the tongue many times, is want of such conuenient vtterance as should be in him that would speake vnto God;
in the tongue many times, is want of such convenient utterance as should be in him that would speak unto God;
p-acp dt n1 d n2, vbz n1 pp-f d j n1 c-acp vmd vbi p-acp pno31 cst vmd vvi p-acp np1;
(52) verse (DIV2)
643
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5902
and in most men there is that bashfulnes, that they cannot vtter and dispose the desires of their heart before others in that order which were meete.
and in most men there is that bashfulness, that they cannot utter and dispose the Desires of their heart before Others in that order which were meet.
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(52) verse (DIV2)
643
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5903
Now to make supplie of all these wants, a set forme of praier is to be vsed, whereunto all the powers of bodie and soule may be well fitted. III. Reason. The ancient Church of God, long before the time of Poperie, vsed a set forme of praier:
Now to make supply of all these Wants, a Set Form of prayer is to be used, whereunto all the Powers of body and soul may be well fitted. III. Reason. The ancient Church of God, long before the time of Popery, used a Set Form of prayer:
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(52) verse (DIV2)
643
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5904
indeede for the first three hundred yeares after Christ, by reason of continuall persecution, they could not doe so,
indeed for the First three hundred Years After christ, by reason of continual persecution, they could not do so,
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(52) verse (DIV2)
643
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5905
but after those times there was a set forme of praier vsed in all Churches, in so much as the souldiers in the field had their set praiers.
but After those times there was a Set Form of prayer used in all Churches, in so much as the Soldiers in the field had their Set Prayers.
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(52) verse (DIV2)
643
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5906
And in many Councels it was decreed, that no Church should vse any forme of praier,
And in many Counsels it was decreed, that no Church should use any Form of prayer,
cc p-acp d n2 pn31 vbds vvn, cst dx n1 vmd vvi d n1 pp-f n1,
(52) verse (DIV2)
643
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5907
but such as was allowed and appointed, and that for these causes: first, that there might be an vniformitie in the solemne worship of God:
but such as was allowed and appointed, and that for these Causes: First, that there might be an uniformity in the solemn worship of God:
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(52) verse (DIV2)
643
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5908
and secondly, that the ignorance and negligence of many Pastors might be preuented, who otherwise would haue omitted this dutie in their congregations:
and secondly, that the ignorance and negligence of many Pastors might be prevented, who otherwise would have omitted this duty in their congregations:
cc ord, cst dt n1 cc n1 pp-f d ng1 n1 vbi vvn, r-crq av vmd vhi vvn d n1 p-acp po32 n2:
(52) verse (DIV2)
643
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5909
and therefore there was then set downe a generall forme of Confession of faith, of praier,
and Therefore there was then Set down a general Form of Confessi of faith, of prayer,
cc av a-acp vbds av vvn a-acp dt j n1 pp-f n1 pp-f n1, pp-f n1,
(52) verse (DIV2)
643
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5910
and thanksgiuing, and of administration of the Sacraments.
and thanksgiving, and of administration of the Sacraments.
cc n1, cc pp-f n1 pp-f dt n2.
(52) verse (DIV2)
643
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5911
Now considering set praier is Gods ordinance, and the imperfections of man require it, and the same hath beene so long vsed in former ages, I doubt not to affirme the same to be both profitable and necessarie;
Now considering Set prayer is God's Ordinance, and the imperfections of man require it, and the same hath been so long used in former ages, I doubt not to affirm the same to be both profitable and necessary;
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(52) verse (DIV2)
644
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5912
whereby we may see how blinde and rash they are, who tearme set prayer an abominable Idol: and as loathsome vnto God,
whereby we may see how blind and rash they Are, who term Set prayer an abominable Idol: and as loathsome unto God,
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(52) verse (DIV2)
644
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5914
but that we may know their follie and error the better, let vs here scanne their principall Reasons against set praier; and they be two. I.
but that we may know their folly and error the better, let us Here scan their principal Reasons against Set prayer; and they be two. I.
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(52) verse (DIV2)
644
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5915
To read a sermon penned by an other is no preaching, and therefore to repeate a set praier is no praier. Ans. The reason is naught:
To read a sermon penned by an other is not preaching, and Therefore to repeat a Set prayer is no prayer. Ans. The reason is nought:
p-acp vvi dt n1 vvn p-acp dt n-jn vbz xx vvg, cc av pc-acp vvi dt j-vvn n1 vbz dx n1. np1 dt n1 vbz pix:
(52) verse (DIV2)
644
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5916
for in reading a penned sermon a man cannot expresse the gift of prophesie; but in reading a set praier he may shew the gift of praier;
for in reading a penned sermon a man cannot express the gift of prophesy; but in reading a Set prayer he may show the gift of prayer;
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(52) verse (DIV2)
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5917
as namely, a touched heart for his sinnes, an hungring desire after grace, and a thankfull heart for Gods mercies;
as namely, a touched heart for his Sins, an hungering desire After grace, and a thankful heart for God's Mercies;
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(52) verse (DIV2)
644
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5918
and herein doth praier consist, and not in the words. II. Reason. We must pray freely as the spirit mooues vs;
and herein does prayer consist, and not in the words. II Reason. We must pray freely as the Spirit moves us;
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(52) verse (DIV2)
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5919
and therefore to vse set formes of praier, is to stint and quench the good motions of the spirit.
and Therefore to use Set forms of prayer, is to stint and quench the good motions of the Spirit.
cc av pc-acp vvi j-vvn n2 pp-f n1, vbz pc-acp vvi cc vvi dt j n2 pp-f dt n1.
(52) verse (DIV2)
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5920
Ans. This reason were somewhat, if euery one receiued such a portion and measure of the spirit as did inable him hereunto:Ans. This reason were somewhat, if every one received such a portion and measure of the Spirit as did inable him hereunto:
np1 d n1 vbdr av, cs d crd vvn d dt n1 cc n1 pp-f dt n1 a-acp vdd j pno31 av:
(52) verse (DIV2)
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5921
but seeing in this life we haue but the first fruits thereof, and not the tenths (as one saith) we are to vse all good helps to make supplie vnto our wants:
but seeing in this life we have but the First fruits thereof, and not the tenths (as one Says) we Are to use all good helps to make supply unto our Wants:
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(52) verse (DIV2)
644
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5922
for in the practise of holy duties we are like vnto a man that is newly recouered of some grieuous sicknes, who can walke in his chamber,
for in the practice of holy duties we Are like unto a man that is newly recovered of Some grievous sickness, who can walk in his chamber,
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(52) verse (DIV2)
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5923
yet not by himselfe alone, but either with his staffe, or leaning vpon an other mans shoulder:
yet not by himself alone, but either with his staff, or leaning upon an other men shoulder:
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(52) verse (DIV2)
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5924
euen so we beeing weake and feeble in praier, had neede of the helpe of set formes of praier, to hold vp our feeble hands vnto God:
even so we being weak and feeble in prayer, had need of the help of Set forms of prayer, to hold up our feeble hands unto God:
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(52) verse (DIV2)
644
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5925
and therefore it is requisite for men to vse set formes of praier, at least for the matter and order thereof in their owne hearts;
and Therefore it is requisite for men to use Set forms of prayer, At least for the matter and order thereof in their own hearts;
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(52) verse (DIV2)
644
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5926
yea and many times it is needefull for some, to vse set praiers for words: for many that haue true grace in their hearts, want vtterance to expresse it:
yea and many times it is needful for Some, to use Set Prayers for words: for many that have true grace in their hearts, want utterance to express it:
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(52) verse (DIV2)
644
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5927
and if they might not vse set formes of praier, they should be depriued of many great comforts, especially when they pray with others.
and if they might not use Set forms of prayer, they should be deprived of many great comforts, especially when they pray with Others.
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(52) verse (DIV2)
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5928
So that if the heart be rightly prepared thereto, set praier doth not quench but helpe the weake gifts of the spirit both in the heart and tongue.
So that if the heart be rightly prepared thereto, Set prayer does not quench but help the weak Gifts of the Spirit both in the heart and tongue.
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(52) verse (DIV2)
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5929
By this then we see, that neither our Church, nor any other, where a set forme of diuine seruice is established, is therefore to be blamed;
By this then we see, that neither our Church, nor any other, where a Set Form of divine service is established, is Therefore to be blamed;
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(52) verse (DIV2)
645
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5930
because the same is both necessarie and profitable.
Because the same is both necessary and profitable.
c-acp dt d vbz d j cc j.
(52) verse (DIV2)
645
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5931
Secondly, here we see, that it is meete and necessarie we should haue some set forme of prayer in our hearts according to our peculiar estates, whereby we may expresse vnto God our particular wants, and craue supplie thereof particularly:
Secondly, Here we see, that it is meet and necessary we should have Some Set Form of prayer in our hearts according to our peculiar estates, whereby we may express unto God our particular Wants, and crave supply thereof particularly:
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(52) verse (DIV2)
645
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5932
some thinke we must onely pray vpon extraordinarie instinct and motion of the spirit:
Some think we must only pray upon extraordinary instinct and motion of the Spirit:
d vvb pns12 vmb av-j vvi p-acp j n1 cc n1 pp-f dt n1:
(52) verse (DIV2)
645
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5933
but so many be our wants, that vnlesse we prepare our selues before hand, we cannot pray aright:
but so many be our Wants, that unless we prepare our selves before hand, we cannot pray aright:
cc-acp av d vbb po12 n2, cst cs pns12 vvb po12 n2 p-acp n1, pns12 vmbx vvi av:
(52) verse (DIV2)
645
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5934
and therfore to auoid many distractions and lets in our mind, heart, and vtterance, it shall be sound needeful to prescribe vnto our selues a set forme of praier:
and Therefore to avoid many distractions and lets in our mind, heart, and utterance, it shall be found needful to prescribe unto our selves a Set Form of prayer:
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(52) verse (DIV2)
645
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5935
we are content to keepe a set order for our diet and apparell, and why should we not doe it in praier which concernes the comfort and refreshing of our soules.
we Are content to keep a Set order for our diet and apparel, and why should we not do it in prayer which concerns the Comfort and refreshing of our Souls.
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(52) verse (DIV2)
645
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5936
A second thing to be gathered from this commandement is this;
A second thing to be gathered from this Commandment is this;
dt ord n1 pc-acp vbi vvn p-acp d n1 vbz d;
(52) verse (DIV2)
646
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5937
That the Lords praier is the most excellent forme of praier that is, or can be made by any creature: That the lords prayer is the most excellent Form of prayer that is, or can be made by any creature:
cst dt n2 n1 vbz dt av-ds j n1 pp-f n1 cst vbz, cc vmb vbi vvn p-acp d n1:
(52) verse (DIV2)
646
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5938
for it was indited and propounded by the sonne of God, who is the wisdome of the father.
for it was Indited and propounded by the son of God, who is the Wisdom of the father.
c-acp pn31 vbds vvn cc vvn p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f dt n1.
(52) verse (DIV2)
646
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5939
Now the excellencie of it stands in these things: I. in the pithie shortnes of it:
Now the excellency of it Stands in these things: I in the pithy shortness of it:
av dt n1 pp-f pn31 vvz p-acp d n2: uh p-acp dt j n1 pp-f pn31:
(52) verse (DIV2)
646
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5940
for in few words it compriseth endlesse matter: II. in the perfection of it: for it containeth in it whatsoeuer is to be asked in prayer:
for in few words it compriseth endless matter: II in the perfection of it: for it Containeth in it whatsoever is to be asked in prayer:
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(52) verse (DIV2)
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5941
in which respect it is well called of one the abridgement of the whole Gospel: III. in the order thereof, which hereafter we shall see in the resolution of it:
in which respect it is well called of one the abridgement of the Whole Gospel: III. in the order thereof, which hereafter we shall see in the resolution of it:
p-acp r-crq n1 pn31 vbz av vvn pp-f pi dt n1 pp-f dt j-jn n1: np1. p-acp dt n1 av, r-crq av pns12 vmb vvi p-acp dt n1 pp-f pn31:
(52) verse (DIV2)
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IV. in the acceptation it hath with God the father: IV. in the acceptation it hath with God the father:
np1 p-acp dt n1 pn31 vhz p-acp np1 dt n1:
(52) verse (DIV2)
646
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5943
for it containeth the words of Christ his sonne, in whome the Father is well pleased.
for it Containeth the words of christ his son, in whom the Father is well pleased.
c-acp pn31 vvz dt n2 pp-f np1 po31 n1, p-acp ro-crq dt n1 vbz av vvn.
(52) verse (DIV2)
646
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5944
Use. 1. The excellencie of this praier sheweth plainly, that if any set forme of praier may be vsed,Use. 1. The excellency of this prayer shows plainly, that if any Set Form of prayer may be used,
n1. crd dt n1 pp-f d n1 vvz av-j, cst cs d j-vvn n1 pp-f n1 vmb vbi vvn,
(52) verse (DIV2)
647
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5945
then this may, being indited by the Mediatour of the Church.
then this may, being Indited by the Mediator of the Church.
cs d vmb, vbg vvn p-acp dt n1 pp-f dt n1.
(52) verse (DIV2)
647
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5946
And therefore the Anabaptists of our daies are fouly deceiued, who denie the vse hereof for a praier,
And Therefore the Anabaptists of our days Are foully deceived, who deny the use hereof for a prayer,
cc av dt np1 pp-f po12 n2 vbr av-j vvn, r-crq vvb dt n1 av p-acp dt n1,
(52) verse (DIV2)
647
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5947
whē as before this time for the space of fifteene hundred yeares after Christ, there was neuer any that disallowed it.
when as before this time for the Molle of fifteene hundred Years After christ, there was never any that disallowed it.
c-crq c-acp p-acp d n1 p-acp dt n1 pp-f crd crd n2 p-acp np1, pc-acp vbds av-x d cst vvd pn31.
(52) verse (DIV2)
647
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5948
Secondly, hence we see that the practise of those preachers is commendable, who vse to conclude their prayers with the Lords prayer:
Secondly, hence we see that the practice of those Preachers is commendable, who use to conclude their Prayers with the lords prayer:
ord, av pns12 vvb cst dt n1 pp-f d n2 vbz j, r-crq vvb pc-acp vvi po32 n2 p-acp dt n2 n1:
(52) verse (DIV2)
647
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5949
for hereby, as by a most perfect and excellent praier, the wants and imperfections of our prayers are supplied.
for hereby, as by a most perfect and excellent prayer, the Wants and imperfections of our Prayers Are supplied.
c-acp av, c-acp p-acp dt av-ds j cc j n1, dt n2 cc n2 pp-f po12 n2 vbr vvn.
(52) verse (DIV2)
647
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5950
Thirdly, whereas some would gather from the perfection and excellencie of this prayer, that it alone is sufficient to be vsed, they are deceiued;
Thirdly, whereas Some would gather from the perfection and excellency of this prayer, that it alone is sufficient to be used, they Are deceived;
ord, cs d vmd vvi p-acp dt n1 cc n1 pp-f d n1, cst pn31 av-j vbz j pc-acp vbi vvn, pns32 vbr vvn;
(52) verse (DIV2)
647
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5951
for Christs intent was rather to commend this prayer vnto vs for matter and manner, then for the words thereof.
for Christ intent was rather to commend this prayer unto us for matter and manner, then for the words thereof.
p-acp npg1 n1 vbds av-c pc-acp vvi d n1 p-acp pno12 p-acp n1 cc n1, av p-acp dt n2 av.
(52) verse (DIV2)
647
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5952
Againe though it be a most perfect prayer, yet it is only generall;
Again though it be a most perfect prayer, yet it is only general;
av cs pn31 vbb dt av-ds j n1, av pn31 vbz av-j j;
(52) verse (DIV2)
647
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5990
for as the word of God reuealeth God vnto vs, so must we pray vnto him;
for as the word of God Revealeth God unto us, so must we pray unto him;
c-acp c-acp dt n1 pp-f np1 vvz np1 p-acp pno12, av vmb pns12 vvi p-acp pno31;
(52) verse (DIV2)
653
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5953
but euery true beleeuer must haue particular prayers, whereby in speciall forme and manner his particular estate and condition may be made knowne vnto the Lord;
but every true believer must have particular Prayers, whereby in special Form and manner his particular estate and condition may be made known unto the Lord;
cc-acp d j n1 vmb vhi j n2, c-crq p-acp j n1 cc n1 po31 j n1 cc n1 vmb vbi vvn vvn p-acp dt n1;
(52) verse (DIV2)
647
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5954
yet so, as they be alwaies suitable vnto this forme here prescribed. And thus much of the Commandement:
yet so, as they be always suitable unto this Form Here prescribed. And thus much of the Commandment:
av av, c-acp pns32 vbb av j p-acp d n1 av vvn. cc av d pp-f dt n1:
(52) verse (DIV2)
647
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5955
Now followeth the prayer it selfe.
Now follows the prayer it self.
av vvz dt n1 pn31 n1.
(52) verse (DIV2)
647
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5956
Our Father which art in heauen, halowed be thy name, &c. This praier hath three parts: I. a preface: II. the petitions: III. the conclusion. The Preface in these words:Our Father which art in heaven, hallowed be thy name, etc. This prayer hath three parts: I a preface: II the petitions: III. the conclusion. The Preface in these words:
po12 n1 r-crq n1 p-acp n1, vvn vbb po21 n1, av d n1 vhz crd n2: uh dt n1: crd dt n2: np1. dt n1. dt n1 p-acp d n2:
(52) verse (DIV2)
648
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5957
Our Father which art in heauen. Our Father which art in heaven.
po12 n1 r-crq n1 p-acp n1.
(52) verse (DIV2)
648
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5958
In the handling whereof, as also in the rest of this praier, I will first propound the Meaning; then the Instructions.
In the handling whereof, as also in the rest of this prayer, I will First propound the Meaning; then the Instructions.
p-acp dt n-vvg c-crq, c-acp av p-acp dt n1 pp-f d n1, pns11 vmb ord vvi dt vvg; av dt n2.
(52) verse (DIV2)
648
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5959
I. The Meaning. Our Father ] This title Father, properly belongs to God, who is a father simply, by creation giuing beeing to all things,I. The Meaning. Our Father ] This title Father, properly belongs to God, who is a father simply, by creation giving being to all things,
pns11. dt vvg. po12 n1 ] d n1 n1, av-j vvz p-acp np1, r-crq vbz dt n1 av-j, p-acp n1 vvg vbg p-acp d n2,
(52) verse (DIV2)
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5960
and preseruing them by his prouidence.
and preserving them by his providence.
cc vvg pno32 p-acp po31 n1.
(52) verse (DIV2)
649
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5961
Men indeede are called fathers, but that is onely secondarily, because in some properties of fatherhood they resemble God.
Men indeed Are called Father's, but that is only secondarily, Because in Some properties of fatherhood they resemble God.
np1 av vbr vvn n2, cc-acp cst vbz j av-j, c-acp p-acp d n2 pp-f n1 pns32 vvb np1.
(52) verse (DIV2)
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5962
Now this title is giuen to God, sometime simply considered without personall relation;
Now this title is given to God, sometime simply considered without personal Relation;
av d n1 vbz vvn p-acp np1, av av-j vvn p-acp j n1;
(52) verse (DIV2)
649
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5963
as Deut. 32. 6. Doe ye s• reward the Lord, O foolish people? is not he thy father that hath bought thee? Orherwhile it is giuen to the particular persons in Trinitie;
as Deuteronomy 32. 6. Do you s• reward the Lord, Oh foolish people? is not he thy father that hath bought thee? Orherwhile it is given to the particular Persons in Trinity;
c-acp np1 crd crd vdb pn22 n1 vvi dt n1, uh j n1? vbz xx pns31 po21 n1 cst vhz vvn pno21? av pn31 vbz vvn p-acp dt j n2 p-acp np1;
(52) verse (DIV2)
649
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5964
as first and principally to the first person, who is commonly called the Father. And the second person in Trinitie is sometime called Father, as Isa. 9. 6. the father of Eternitie: because he is the ground of our adoption, whereby we become eternally the sonnes of God:
as First and principally to the First person, who is commonly called the Father. And the second person in Trinity is sometime called Father, as Isaiah 9. 6. the father of Eternity: Because he is the ground of our adoption, whereby we become eternally the Sons of God:
c-acp ord cc av-j p-acp dt ord n1, r-crq vbz av-j vvn dt n1. cc dt ord n1 p-acp np1 vbz av vvn n1, p-acp np1 crd crd dt n1 pp-f n1: c-acp pns31 vbz dt n1 pp-f po12 n1, c-crq pns12 vvb av-j dt n2 pp-f np1:
(52) verse (DIV2)
649
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5965
and therefore he is brought in thus complaining of reproach;
and Therefore he is brought in thus complaining of reproach;
cc av pns31 vbz vvn p-acp av vvg pp-f n1;
(52) verse (DIV2)
649
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5966
Behold, I, and the children which the Lord hath giuen me, are as signes and wonders in Israel: Behold, I, and the children which the Lord hath given me, Are as Signs and wonders in Israel:
vvb, pns11, cc dt n2 r-crq dt n1 vhz vvn pno11, vbr p-acp n2 cc n2 p-acp np1:
(52) verse (DIV2)
649
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5967
for the author to the Hebrewes expounds that place of Christ, Heb. 2. 13. & he is said to haue seede, Isa. 53. 10. And the holy Ghost may proportionally be called Father, because with the Father and the Sonne he giues beeing to all things.
for the author to the Hebrews expounds that place of christ, Hebrew 2. 13. & he is said to have seed, Isaiah 53. 10. And the holy Ghost may proportionally be called Father, Because with the Father and the Son he gives being to all things.
p-acp dt n1 p-acp dt njpg2 vvz d n1 pp-f np1, np1 crd crd cc pns31 vbz vvn pc-acp vhi n1, np1 crd crd cc dt j n1 vmb av-j vbi vvn n1, c-acp p-acp dt n1 cc dt n1 pns31 vvz vbg p-acp d n2.
(52) verse (DIV2)
649
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5968
But in this place by father, is meant properly the first person, who is first and cheifly the father of Christ,
But in this place by father, is meant properly the First person, who is First and chiefly the father of christ,
p-acp p-acp d n1 p-acp n1, vbz vvn av-j dt ord n1, r-crq vbz ord cc av-jn dt n1 pp-f np1,
(52) verse (DIV2)
649
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5969
and in Christ our father. He is the father of Christ, first by nature, begetting him as he is the Sonne, of his owne substance before all worlds, by communicating vnto him his whole essence or Godhead.
and in christ our father. He is the father of christ, First by nature, begetting him as he is the Son, of his own substance before all world's, by communicating unto him his Whole essence or Godhead.
cc p-acp np1 po12 n1. pns31 vbz dt n1 pp-f np1, ord p-acp n1, vvg pno31 c-acp pns31 vbz dt n1, pp-f po31 d n1 p-acp d n2, p-acp vvg p-acp pno31 po31 j-jn n1 cc n1.
(52) verse (DIV2)
649
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5970
Secondly, he is the father of Christ, a• Christ is man, by the grace of personall vnion:
Secondly, he is the father of christ, a• christ is man, by the grace of personal Union:
ord, pns31 vbz dt n1 pp-f np1, n1 np1 vbz n1, p-acp dt n1 pp-f j n1:
(52) verse (DIV2)
649
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5971
for the manhood of Christ doth wholly subsist in the Godhead of the second person,
for the manhood of christ does wholly subsist in the Godhead of the second person,
c-acp dt n1 pp-f np1 vdz av-jn vvi p-acp dt n1 pp-f dt ord n1,
(52) verse (DIV2)
649
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5972
and therefore Christ as he is man (I say not his manhood, which is a nature, not a person) may well be called the Sonne of God.
and Therefore christ as he is man (I say not his manhood, which is a nature, not a person) may well be called the Son of God.
cc av np1 c-acp pns31 vbz n1 (pns11 vvb xx po31 n1, r-crq vbz dt n1, xx dt n1) vmb av vbi vvn dt n1 pp-f np1.
(52) verse (DIV2)
649
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5973
And in this relation of himselfe to the first person, Christ saith, My Father is greater then I, Ioh. 14. 28. God the father is our father, not by nature,
And in this Relation of himself to the First person, christ Says, My Father is greater then I, John 14. 28. God the father is our father, not by nature,
cc p-acp d n1 pp-f px31 p-acp dt ord n1, np1 vvz, po11 n1 vbz jc cs pns11, np1 crd crd np1 dt n1 vbz po12 n1, xx p-acp n1,
(52) verse (DIV2)
649
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5974
or in regard of personall vnion, but by the grace of Adoption in Christ:
or in regard of personal Union, but by the grace of Adoption in christ:
cc p-acp n1 pp-f j n1, cc-acp p-acp dt n1 pp-f n1 p-acp np1:
(52) verse (DIV2)
649
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5975
for God sent his S••ne made of a woman, (that is, incarnate) that we might receiue the adoption of sonnes.
for God sent his S••ne made of a woman, (that is, incarnate) that we might receive the adoption of Sons.
p-acp np1 vvd po31 n1 vvd pp-f dt n1, (cst vbz, j) d pns12 vmd vvi dt n1 pp-f n2.
(52) verse (DIV2)
649
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5976
And this grace we receiue, when we truly beleeue in his name, Ioh. 3. 12. and, Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters.
And this grace we receive, when we truly believe in his name, John 3. 12. and, Gal. 3. 26. God for Christ sake being content to receive us for his Sons and daughters.
cc d n1 pns12 vvb, c-crq pns12 av-j vvi p-acp po31 n1, np1 crd crd cc, np1 crd crd np1 p-acp npg1 n1 vbg j pc-acp vvi pno12 p-acp po31 n2 cc n2.
(52) verse (DIV2)
649
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5977
Which art in heauen ] God is said to be in heauen, not as though he were included in the circle of the heauens:Which art in heaven ] God is said to be in heaven, not as though he were included in the circle of the heavens:
r-crq n1 p-acp n1 ] uh-np vbz vvn pc-acp vbi p-acp n1, xx c-acp cs pns31 vbdr vvd p-acp dt n1 pp-f dt n2:
(52) verse (DIV2)
650
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5978
for the heauens, and the heauens of heauens, are not able to containe him, 1. king. 8. 27. and indeede he is neither included nor excluded any place, beeing infinite, and so euery where;for the heavens, and the heavens of heavens, Are not able to contain him, 1. King. 8. 27. and indeed he is neither included nor excluded any place, being infinite, and so every where;
p-acp dt n2, cc dt n2 pp-f n2, vbr xx j pc-acp vvi pno31, crd n1. crd crd cc av pns31 vbz d vvd ccx vvd d n1, vbg j, cc av d q-crq;
(52) verse (DIV2)
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5979
but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels;
but Because his majesty and glory is most eminent in the highest heavens to his Saints and Angels;
cc-acp c-acp po31 n1 cc n1 vbz av-ds j p-acp dt js n2 p-acp po31 n2 cc n2;
(52) verse (DIV2)
650
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5980
and thence doth he manifest himselfe vnto vs in his power, wisdome, iustice, and mercie, while we are on earth:
and thence does he manifest himself unto us in his power, Wisdom, Justice, and mercy, while we Are on earth:
cc av vdz pns31 vvi px31 p-acp pno12 p-acp po31 n1, n1, n1, cc n1, cs pns12 vbr p-acp n1:
(52) verse (DIV2)
650
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5981
for heauen is his throne, and the earth his footstoole, Isa. 6•. 1. So that the meaning of this preface is this:
for heaven is his throne, and the earth his footstool, Isaiah 6•. 1. So that the meaning of this preface is this:
c-acp n1 vbz po31 n1, cc dt n1 po31 n1, np1 n1. crd av cst dt n1 pp-f d n1 vbz d:
(52) verse (DIV2)
650
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5982
O Lord God, thou art the father of our Lord Iesus Christ, and in him our most mercifull father by Adoption and grace, thou art a most glorious God, who dost in heauen and from heauen manifest thy glorious power, Oh Lord God, thou art the father of our Lord Iesus christ, and in him our most merciful father by Adoption and grace, thou art a most glorious God, who dost in heaven and from heaven manifest thy glorious power,
uh n1 np1, pns21 vb2r dt n1 pp-f po12 n1 np1 np1, cc p-acp pno31 po12 av-ds j n1 p-acp n1 cc n1, pns21 vb2r dt av-ds j np1, q-crq vd2 p-acp n1 cc p-acp n1 vvi po21 j n1,
(52) verse (DIV2)
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5983
and mercie, thy wisdome, iustice, &c. •. The Instructions. I.and mercy, thy Wisdom, Justice, etc. •. The Instructions. I.
cc n1, po21 n1, n1, av •. dt n2. pns11.
(52) verse (DIV2)
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5984
This title Father, here giuen to God, teacheth vs to whome we must direct our prayers;
This title Father, Here given to God, Teaches us to whom we must Direct our Prayers;
d n1 n1, av vvn p-acp np1, vvz pno12 p-acp ro-crq pns12 vmb vvi po12 n2;
(52) verse (DIV2)
652
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5985
not to Saints or Angels, or any other creatures, but to God alone. Reasons. I.
not to Saints or Angels, or any other creatures, but to God alone. Reasons. I.
xx p-acp n2 cc n2, cc d j-jn n2, cc-acp p-acp np1 av-j. n2. pns11.
(52) verse (DIV2)
652
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5986
This is a perfect patterne of true praier, wanting no direction for the right performance of this part of Gods worship;
This is a perfect pattern of true prayer, wanting no direction for the right performance of this part of God's worship;
d vbz dt j n1 pp-f j n1, vvg dx n1 p-acp dt j-jn n1 pp-f d n1 pp-f npg1 n1;
(52) verse (DIV2)
652
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5987
now this directs vs onely vnto God in praier. II. God onely is the author and giuer of all good things, Iam. 1. 16. and therefore we must aske them of him alone. III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times, and in all places:
now this directs us only unto God in prayer. II God only is the author and giver of all good things, Iam. 1. 16. and Therefore we must ask them of him alone. III. The Lord only who is infinite and omni potentican hear all men's Prayers At all times, and in all places:
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(52) verse (DIV2)
652
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5988
and therefore he alone is to be praied vnto, and not Saints departed, as the Papists teach.
and Therefore he alone is to be prayed unto, and not Saints departed, as the Papists teach.
cc av pns31 av-j vbz pc-acp vbi vvn p-acp, cc xx n2 vvn, c-acp dt njp2 vvb.
(52) verse (DIV2)
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II. By this title we may see ▪ in what order we must direct our p•a•ers vnto God:
II By this title we may see ▪ in what order we must Direct our p•a•ers unto God:
crd p-acp d n1 pns12 vmb vvi ▪ p-acp r-crq n1 pns12 vmb vvi po12 n2 p-acp np1:
(52) verse (DIV2)
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5991
now the Scripture reuealeth God vnto vs, to be one in essence and three in person, vz. the Father, the Sonne, and the holy Ghost;
now the Scripture Revealeth God unto us, to be one in essence and three in person, Vz. the Father, the Son, and the holy Ghost;
av dt n1 vvz np1 p-acp pno12, pc-acp vbi pi p-acp n1 cc crd p-acp n1, n1. dt n1, dt n1, cc dt j n1;
(52) verse (DIV2)
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5992
whereof the Father is first, the Sonne is the second, the holy Ghost the third in order,
whereof the Father is First, the Son is the second, the holy Ghost the third in order,
c-crq dt n1 vbz ord, dt n1 vbz dt ord, dt j n1 dt ord p-acp n1,
(52) verse (DIV2)
653
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5993
though no• in time o• greatues.
though no• in time o• greatues.
cs n1 p-acp n1 n1 n2.
(52) verse (DIV2)
653
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5994
Thus and no otherwaies must we conceiue of God, neither seuering the Godhead from the persons ▪ nor the persons from the Godhead.
Thus and no otherways must we conceive of God, neither severing the Godhead from the Persons ▪ nor the Persons from the Godhead.
av cc dx av vmb pns12 vvi pp-f np1, dx n-vvg dt n1 p-acp dt n2 ▪ ccx dt n2 p-acp dt n1.
(52) verse (DIV2)
653
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5995
And thus also must we worship him, euen one God in three persons, and three persons in one God.
And thus also must we worship him, even one God in three Persons, and three Persons in one God.
cc av av vmb pns12 vvi pno31, av-j crd np1 p-acp crd n2, cc crd n2 p-acp crd np1.
(52) verse (DIV2)
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5996
And yet seeing the Father is first in order, the Sonne the second, and the holy Ghost the third,
And yet seeing the Father is First in order, the Son the second, and the holy Ghost the third,
cc av vvg dt n1 vbz ord p-acp n1, dt n1 dt ord, cc dt j n1 dt ord,
(52) verse (DIV2)
653
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5997
therfore when we pray to God, we must obserue this order, directing our praiers to God the Father, in the mediation of the Sonne, by the assistance of the holy Ghost,
Therefore when we pray to God, we must observe this order, directing our Prayers to God the Father, in the mediation of the Son, by the assistance of the holy Ghost,
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(52) verse (DIV2)
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5998
as Christ here teacheth vs to say, Our father.
as christ Here Teaches us to say, Our father.
c-acp np1 av vvz pno12 pc-acp vvi, po12 n1.
(52) verse (DIV2)
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5999
Quest. May we not direct our praiers to the So•ne, or to the holy Ghost by name? Ans. Yes:Quest. May we not Direct our Prayers to the So•ne, or to the holy Ghost by name? Ans. Yes:
n1. vmb pns12 xx vvi po12 n2 p-acp dt av, cc p-acp dt j n1 p-acp n1? np1 uh:
(52) verse (DIV2)
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for Stephen praied to the Sonne, Act. 7. 59. Lord Iesus receiue my spirit:
for Stephen prayed to the Son, Act. 7. 59. Lord Iesus receive my Spirit:
c-acp np1 vvd p-acp dt n1, n1 crd crd n1 np1 vvi po11 n1:
(52) verse (DIV2)
654
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6001
and Christ bids hi• Disciples, Goe teach all nations, baptizing them in the name of the Father, the Sonne, and the holy Ghost:
and christ bids hi• Disciples, Go teach all Nations, baptizing them in the name of the Father, the Son, and the holy Ghost:
cc np1 vvz n1 n2, vvb vvi d n2, vvg pno32 p-acp dt n1 pp-f dt n1, dt n1, cc dt j n1:
(52) verse (DIV2)
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6002
that is, calling vpon the name of the Father, Sonne, and holy Ghost. Obiect. But in this perfect platforme, we are taught to pray to the Father alone.
that is, calling upon the name of the Father, Son, and holy Ghost. Object. But in this perfect platform, we Are taught to pray to the Father alone.
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(52) verse (DIV2)
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Ans. Though the Father alone be here named, yet the other two persons are not hereby excluded:Ans. Though the Father alone be Here nam, yet the other two Persons Are not hereby excluded:
np1 cs dt n1 av-j vbi av vvn, av dt j-jn crd n2 vbr xx av vvn:
(52) verse (DIV2)
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the Father indeede is most vsually named, because he is the first in order ▪ but yet with him alwaies is implied the Sonne, and the holy Ghost:
the Father indeed is most usually nam, Because he is the First in order ▪ but yet with him always is implied the Son, and the holy Ghost:
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(52) verse (DIV2)
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for as all the three persons subsist in one and the same diuine nature or Godhead,
for as all the three Persons subsist in one and the same divine nature or Godhead,
c-acp c-acp d dt crd n2 vvi p-acp crd cc dt d j-jn n1 cc n1,
(52) verse (DIV2)
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and are not seuered in will, in counsell, or in outward actions, as creation, preseruation, and redemption, saue onely that they are distinguished in the maner of working:
and Are not severed in will, in counsel, or in outward actions, as creation, preservation, and redemption, save only that they Are distinguished in the manner of working:
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(52) verse (DIV2)
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so likewise must they be all conceiued in our minds together when we pray, and none seuered out though they be not named:
so likewise must they be all conceived in our minds together when we pray, and none severed out though they be not nam:
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(52) verse (DIV2)
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we must pray to all, though we name but one, hauing in that one relation to the rest in our minde and heart.
we must pray to all, though we name but one, having in that one Relation to the rest in our mind and heart.
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(52) verse (DIV2)
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And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence, we may safely name in our praiers which person we will,
And if we conceive aright of the order of the Persons in Trinity subsisting in the unity of essence, we may safely name in our Prayers which person we will,
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(52) verse (DIV2)
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so that withall we include the rest in our minde, and may also (if we name all) place them in such order as best fitteth our present occasion,
so that withal we include the rest in our mind, and may also (if we name all) place them in such order as best fits our present occasion,
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(52) verse (DIV2)
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as the Apostle doth in his benediction 1 ▪ • ▪ Cor. 13. 13. The grace of our Lord Iesus Christ• ▪ and the ▪ lo•e of God the father,
as the Apostle does in his benediction 1 ▪ • ▪ Cor. 13. 13. The grace of our Lord Iesus Christ• ▪ and the ▪ lo•e of God the father,
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(52) verse (DIV2)
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and the communion of the holy Ghost 〈 ◊ 〉 with you all• A•en. and the communion of the holy Ghost 〈 ◊ 〉 with you all• A•en.
cc dt n1 pp-f dt j n1 〈 sy 〉 p-acp pn22 n1 av.
(52) verse (DIV2)
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where he placeth the second person before first ▪ because by the grace of Christ we come to be partakers of the loue of God the father. III. In this title Father, see the true ground of that boldnes wherewith Gods children come before God in praier;
where he places the second person before First ▪ Because by the grace of christ we come to be partakers of the love of God the father. III. In this title Father, see the true ground of that boldness wherewith God's children come before God in prayer;
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(52) verse (DIV2)
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namely, their interest in the couenant of grace in Christ, in whome God becomes their father. The Scripture mentioneth two couenants;
namely, their Interest in the Covenant of grace in christ, in whom God becomes their father. The Scripture mentioneth two Covenants;
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(52) verse (DIV2)
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one of workes, which saith, Doe this, and thou shalt liue: the other of Grace, concerning reconciliation by the Messias through faith:
one of works, which Says, Do this, and thou shalt live: the other of Grace, Concerning reconciliation by the Messias through faith:
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(52) verse (DIV2)
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for it saith, Beleeue in the Lord Iesus, and thou shalt be saued. Now the couenant of workes thorough the corruption of our flesh, driues vs from God, and throwes vs to hell:
for it Says, Believe in the Lord Iesus, and thou shalt be saved. Now the Covenant of works through the corruption of our Flesh, drives us from God, and throws us to hell:
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(52) verse (DIV2)
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but the couenant of grace shewes our reconciliation to God in Christ:
but the Covenant of grace shows our reconciliation to God in christ:
cc-acp dt n1 pp-f n1 vvz po12 n1 p-acp np1 p-acp np1:
(52) verse (DIV2)
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for God was in Christ, and reconciled the world vnto himselfe, not imputing the•• •i•••s vnto them ▪ for which the first couenant would haue condemned them. for God was in christ, and reconciled the world unto himself, not imputing the•• •i•••s unto them ▪ for which the First Covenant would have condemned them.
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(52) verse (DIV2)
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And when we truly beleeue in Christ, we performe the condition of this couenant, and so through faith in him haue peace with God;
And when we truly believe in christ, we perform the condition of this Covenant, and so through faith in him have peace with God;
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(52) verse (DIV2)
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yea, boldnesse, and entrance with confidence.
yea, boldness, and Entrance with confidence.
uh, n1, cc n1 p-acp n1.
(52) verse (DIV2)
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And therefore when we come to God in praier, we must ground vpon this couenant in Christ,
And Therefore when we come to God in prayer, we must ground upon this Covenant in christ,
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(52) verse (DIV2)
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and so shall we goe boldly to the throne of grace:
and so shall we go boldly to the throne of grace:
cc av vmb pns12 vvi av-j p-acp dt n1 pp-f n1:
(52) verse (DIV2)
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bring faith in Christ, then is God thy father ▪ and so thou shalt be welcome • ▪ hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham, Isaac,
bring faith in christ, then is God thy father ▪ and so thou shalt be welcome • ▪ hence it was that the prophets and holy men under the Law do so often entreat the Lord in their Prayers to Remember his Covenant made with Abraham, Isaac,
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(52) verse (DIV2)
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and Iacob ▪ which was the couenant of grace; as the Apostle sheweth, Gal. 3. and Rom. 4. IV. In this tytle Father, we are taught how to dispose our selues towards God when we pray vnto him;
and Iacob ▪ which was the Covenant of grace; as the Apostle shows, Gal. 3. and Rom. 4. IV. In this title Father, we Are taught how to dispose our selves towards God when we pray unto him;
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(52) verse (DIV2)
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namely, as children towards their father for our whole behauiour both outward and inward. And this stands especially in foure things:
namely, as children towards their father for our Whole behaviour both outward and inward. And this Stands especially in foure things:
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(52) verse (DIV2)
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I. in due reuerence both of heart and gesture, like as gracious children come before their awful parents:I in due Reverence both of heart and gesture, like as gracious children come before their awful Parents:
uh p-acp j-jn n1 av-d pp-f n1 cc n1, av-j c-acp j n2 vvb p-acp po32 j n2:
(52) verse (DIV2)
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II. in true humilltie, from our hearts renouncing our owne meritts and our owne wills, and relying wholly on Christs righteousnes;II in true humilltie, from our hearts renouncing our own merits and our own wills, and relying wholly on Christ righteousness;
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(52) verse (DIV2)
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and on the will of God in him:
and on the will of God in him:
cc p-acp dt n1 pp-f np1 p-acp pno31:
(52) verse (DIV2)
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III. in true contrition and sorrow of heart for our owne sinnes, whereby we haue offended God, who hath beene so gratious & mercifull a Father vnto vs in Christ:III. in true contrition and sorrow of heart for our own Sins, whereby we have offended God, who hath been so gracious & merciful a Father unto us in christ:
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(52) verse (DIV2)
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IV. in a sound purpose of heart to breake off the course of all sinne, and to walke before God in new obedience to all his commandements.IV. in a found purpose of heart to break off the course of all sin, and to walk before God in new Obedience to all his Commandments.
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(52) verse (DIV2)
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This is such behauiour as bese•neth Gods children in praier;
This is such behaviour as bese•neth God's children in prayer;
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(52) verse (DIV2)
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and hereunto must we labour to conforme our selues when we come before God, or els we shew our selues not children but rebells and traytors:
and hereunto must we labour to conform our selves when we come before God, or Else we show our selves not children but rebels and Traitors:
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(52) verse (DIV2)
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beware therfore of all vnreuerend behauiour in praier;
beware Therefore of all unreverend behaviour in prayer;
vvb av pp-f d j n1 p-acp n1;
(52) verse (DIV2)
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beware of pride, of hardnes and wickednes of heart ▪ as hauing the least purpose to liue in sinne ▪ for as Dauid saith, If I regard wickednes in my heart, God will not heare my praier: but (saith he) I will wash my hands in innocincie,
beware of pride, of hardness and wickedness of heart ▪ as having the least purpose to live in sin ▪ for as David Says, If I regard wickedness in my heart, God will not hear my prayer: but (Says he) I will wash my hands in innocincie,
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(52) verse (DIV2)
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and so will I compasse thine altar:
and so will I compass thine altar:
cc av vmb pns11 vvi po21 n1:
(52) verse (DIV2)
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with a contrite and broken heart, Psal. 51. 17. disclayming his owne righteousnes, v. 1. and Psal. 115. 1. and in all reuerence of behauiour, Psal. 95. 9.with a contrite and broken heart, Psalm 51. 17. disclaiming his own righteousness, v. 1. and Psalm 115. 1. and in all Reverence of behaviour, Psalm 95. 9.
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(52) verse (DIV2)
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Thus much of the title Father. Now let vs see how we must applie it to our selues in praier;
Thus much of the title Father. Now let us see how we must apply it to our selves in prayer;
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(52) verse (DIV2)
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Our Father, that is, my father in Christ, and not mine onely, but the father of all that truly beleeue in him. Hence we learne sundrie instructions: I.Our Father, that is, my father in christ, and not mine only, but the father of all that truly believe in him. Hence we Learn sundry instructions: I.
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(52) verse (DIV2)
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That when we pray, we must applie to our selues all the promises of God in Christ, touching righteousnes and life euerlasting:
That when we pray, we must apply to our selves all the promises of God in christ, touching righteousness and life everlasting:
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(52) verse (DIV2)
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for he that makes them is our father, and therefore they belong to vs that be his children.
for he that makes them is our father, and Therefore they belong to us that be his children.
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(52) verse (DIV2)
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These promises are many and excellent.
These promises Are many and excellent.
np1 vvz vbr d cc j.
(52) verse (DIV2)
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And that they must be applied to our selues in praier, is graunted on all parts;
And that they must be applied to our selves in prayer, is granted on all parts;
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(52) verse (DIV2)
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but how, there is the controuersie. The Papists say, we must applie them to our selues by hope;
but how, there is the controversy. The Papists say, we must apply them to our selves by hope;
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(52) verse (DIV2)
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we say, by faith, which is the ground of things hoped for, laying hold on them for our selues particularly,
we say, by faith, which is the ground of things hoped for, laying hold on them for our selves particularly,
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(52) verse (DIV2)
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6045
as Thomas did on Christ, My God, and my Lord: which I prooue thus:
as Thomas did on christ, My God, and my Lord: which I prove thus:
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(52) verse (DIV2)
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Whatsoeuer we aske in praier, we must beleeue that God will graunt it for his sonnes sake:
Whatsoever we ask in prayer, we must believe that God will grant it for his Sons sake:
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(52) verse (DIV2)
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but this we cannot doe, vnlesse we beleeue that God is our father in Christ, and Christ our redeemer:
but this we cannot do, unless we believe that God is our father in christ, and christ our redeemer:
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(52) verse (DIV2)
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and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ, which is the ground of all other blessings we receiue from God.
and Therefore we must First by faith lay hold upon the main promise of righteousness and life everlasting in christ, which is the ground of all other blessings we receive from God.
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(52) verse (DIV2)
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Oh (will some say) this is hard to doe ▪ Ans. Yet we must doe our endeauour herein,
O (will Some say) this is hard to do ▪ Ans. Yet we must do our endeavour herein,
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(52) verse (DIV2)
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and striue against doubting, vsing the means whereby we may come to that measure of grace, to say with Paul;
and strive against doubting, using the means whereby we may come to that measure of grace, to say with Paul;
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(52) verse (DIV2)
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I liue now by faith in the sonne of God, who hath loued me, and giuen himselfe for mee; doing this in sinceritie, God accept the will for the deede, I live now by faith in the son of God, who hath loved me, and given himself for me; doing this in sincerity, God accept the will for the deed,
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(52) verse (DIV2)
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euen our desire and endeauour to applie Christ and his benefits, for application it selfe.
even our desire and endeavour to apply christ and his benefits, for application it self.
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(52) verse (DIV2)
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when he is left of God to an euill motion suggested into his minde, so as hee giues consent vnto it,
when he is left of God to an evil motion suggested into his mind, so as he gives consent unto it,
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(56) verse (DIV2)
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And if we continue in this vse of meanes, he that hath begunne in vs this good desire, will finish it in the fruition of grace and full assurance.
And if we continue in this use of means, he that hath begun in us this good desire, will finish it in the fruition of grace and full assurance.
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(52) verse (DIV2)
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II. This teacheth vs when we pray, to be mindfull of Gods whole militant Church and people:
II This Teaches us when we pray, to be mindful of God's Whole militant Church and people:
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(52) verse (DIV2)
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for we must say, Our father. Indeede it is not vnlawfull to applie this title in praier to our selues particularly,
for we must say, Our father. Indeed it is not unlawful to apply this title in prayer to our selves particularly,
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(52) verse (DIV2)
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for God saith of euery one that truly beleeueth, Thou shalt call me my father, Ier. 3. 19. and so did Christ,
for God Says of every one that truly Believeth, Thou shalt call me my father, Jeremiah 3. 19. and so did christ,
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(52) verse (DIV2)
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& his Apostles applie to themselues this title in their praiers.
& his Apostles apply to themselves this title in their Prayers.
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(52) verse (DIV2)
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But yet Christ would haue vs alwaies to pray for our brethren, beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt,
But yet christ would have us always to pray for our brothers, being assured from this his direction that they likewise pray for us This was David usual practice no doubt,
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(52) verse (DIV2)
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for when he praied most earnestly for the pardon of his owne personall sinnes, he then forgets not Zion,
for when he prayed most earnestly for the pardon of his own personal Sins, he then forgets not Zion,
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but praies the Lord to doe well vnto it, and to build the wals of Ierusalem.
but prays the Lord to do well unto it, and to built the walls of Ierusalem.
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Now if in euery praier we make, we must haue respect to the Church of God;
Now if in every prayer we make, we must have respect to the Church of God;
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then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others, especially of Gods Church:
then undoubtedly in the course of our lives we must employ our selves to seek the good of Others, especially of God's Church:
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for our conuersation must expresse the truth of our deuotion. Euery one will say, this is the Ministers dutie: which is most true;
for our Conversation must express the truth of our devotion. Every one will say, this is the Ministers duty: which is most true;
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but yet it is not his onely:
but yet it is not his only:
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for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie,
for as in the natural body every member employs it self for the good of the Whole body,
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so must it be in the mysticall bodie of Christ: for the meanest Christian hath some gift of the spirit;
so must it be in the mystical body of christ: for the Meanest Christian hath Some gift of the Spirit;
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and the manifestation of the spirit (wheresoeuer it is) is giuen to profit withall.
and the manifestation of the Spirit (wheresoever it is) is given to profit withal.
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The common saying is, Euery man for himselfe, and God for vs all;
The Common saying is, Every man for himself, and God for us all;
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but this is a gracelesse saying, flat against the communion of Saints, wherein euery one seekes an others good. III.
but this is a graceless saying, flat against the communion of Saints, wherein every one seeks an Others good. III.
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Hence we learne, how we must come affected towards our brethren when we pray to God,
Hence we Learn, how we must come affected towards our brothers when we pray to God,
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when we come to the Lords Table we make conscience of loue and amitie with all men;
when we come to the lords Table we make conscience of love and amity with all men;
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and so should we doe in praier, for therein we bring a spirituall sacrifice vnto God,
and so should we do in prayer, for therein we bring a spiritual sacrifice unto God,
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and therefore we must be reconciled to our brethren when we offer it:
and Therefore we must be reconciled to our brothers when we offer it:
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for when mens hearts be full of malice, or their hands full of blood, God will not heare them, though they make many prayers.
for when men's hearts be full of malice, or their hands full of blood, God will not hear them, though they make many Prayers.
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and goes on to the practise of it.
and Goes on to the practice of it.
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If therefore we call vpon God as on our father, we must be sine to loue his children as our brethren;
If Therefore we call upon God as on our father, we must be sine to love his children as our brothers;
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for this commandement we haue of God, that he which loueth God, should loue his brother also;
for this Commandment we have of God, that he which loves God, should love his brother also;
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and he is not of God, that loueth not his brother, 1. Ioh. 3. 10. IIII. Here we see that all true beleeuers whether high or lowe, poore or rich, are in an equall condition in regard of God; and he is not of God, that loves not his brother, 1. John 3. 10. IIII. Here we see that all true believers whither high or low, poor or rich, Are in an equal condition in regard of God;
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for God is no respecter of persons:
for God is no respecter of Persons:
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and here Christ teacheth euery one to say, Our father. In earthly kingdomes there be differences of estates and degrees; some be noble, some base;
and Here christ Teaches every one to say, Our father. In earthly kingdoms there be differences of estates and Degrees; Some be noble, Some base;
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some rule, others serue and obey;
Some Rule, Others serve and obey;
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but with God in Christ there is neither bond nor free, &c. Coloss. 3. 11. The beleeuing shepheard may call God his father,
but with God in christ there is neither bound nor free, etc. Coloss. 3. 11. The believing shepherd may call God his father,
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as well as the beleeuing King, and haue as good a place in Christs kingdome.
as well as the believing King, and have as good a place in Christ Kingdom.
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Which serues notably both to encourage the poore to embrace the Gospel in sinceritie, seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord, if they be faithfull:
Which serves notably both to encourage the poor to embrace the Gospel in sincerity, seeing their mean outward estate can nothing prejudice or hinder their high acceptance with the Lord, if they be faithful:
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as also to admonish the rich and noble in this world, not to bee puffed vp with these outwarde thinges to contemne the poore;
as also to admonish the rich and noble in this world, not to be puffed up with these outward things to contemn the poor;
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for these things giue them no title to the kingdome of God: nay, not many noble, nor mightie after the flesh are called:
for these things give them no title to the Kingdom of God: nay, not many noble, nor mighty After the Flesh Are called:
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but God hath chosen the poore of this world, that they should be rich in faith. Iam. 2. 5. Which art in heauen ] These words shewe towardes what place we must dispose our selues in praier:but God hath chosen the poor of this world, that they should be rich in faith. Iam. 2. 5. Which art in heaven ] These words show towards what place we must dispose our selves in prayer:
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our father to whome we pray is in heauen, and therefore thither must we direct our hearts, our eyes, our hands,
our father to whom we pray is in heaven, and Therefore thither must we Direct our hearts, our eyes, our hands,
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and all that is in vs. Indeede the Iewes vnder the law looked towards the Temple,
and all that is in us Indeed the Iewes under the law looked towards the Temple,
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and in the Temple towards the mercie-seat, because the Lord had there promised the manifestation of his presence,
and in the Temple towards the mercy-seat, Because the Lord had there promised the manifestation of his presence,
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and therefore Daniel turned his face towardes Ierusalem when he praied in Chaldea:
and Therefore daniel turned his face towards Ierusalem when he prayed in Chaldea:
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but now in the new Testament difference of place in respect of Gods presence, is taken away,
but now in the new Testament difference of place in respect of God's presence, is taken away,
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but men may now euery where and euery way lift vp pure hearts and hands vnto God:
but men may now every where and every Way lift up pure hearts and hands unto God:
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towardes heauen thou must dispose thy heart, because thy father to whome thou praiest is there:
towards heaven thou must dispose thy heart, Because thy father to whom thou Prayest is there:
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and looke which way thou wilt, or goe whither thou wilt, heauen is not nearer nor further off.
and look which Way thou wilt, or go whither thou wilt, heaven is not nearer nor further off.
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Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship;
Which shows evidently two notable and gross Popish fooleries in the matter of God's worship;
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the first is, their going on pilgrimage from place to place to serue God the better:
the First is, their going on pilgrimage from place to place to serve God the better:
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for God whome thou must worship is in heauen, in respect whereof all places are alike, goe whither thou wilt thou art not nearer,
for God whom thou must worship is in heaven, in respect whereof all places Are alike, go whither thou wilt thou art not nearer,
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and stirre no foote, thou art not further off.
and stir no foot, thou art not further off.
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Their second foolerie, which is also abominable before God, is to worship God in an Image, at Crosses,
Their second foolery, which is also abominable before God, is to worship God in an Image, At Crosses,
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and in Crucisixes, &c. these they vse to put them in minde of God, and of Christ;and in Crucifixes, etc. these they use to put them in mind of God, and of christ;
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but this they learne by the precepts and traditions of men, and therefore it is but meere vaine and foolish worship in the sight of God:
but this they Learn by the Precepts and traditions of men, and Therefore it is but mere vain and foolish worship in the sighed of God:
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Christ teacheth vs to set our hearts towardes heauen, and not to po••e on dumme Images here on earth.
christ Teaches us to Set our hearts towards heaven, and not to po••e on dumb Images Here on earth.
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II. Instruct. Is God in heauen; then when we pray we must come before God with all reuerence, feare, and trembling; II Instruct. Is God in heaven; then when we pray we must come before God with all Reverence, Fear, and trembling;
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for he is in heauen a most glorious God, full of all maiestie and power:
for he is in heaven a most glorious God, full of all majesty and power:
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Eccles. 5. 1. Be not rash with they mouth, nor let thine heart be hastie to vtter a word before God why so? for he is in heauen and thou art vpon earth,
Eccles. 5. 1. Be not rash with they Mouth, nor let thine heart be hasty to utter a word before God why so? for he is in heaven and thou art upon earth,
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therefore let thy words be fewe. Therefore let thy words be few.
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Now this reuerence must shewe it selfe, first, in the holy disposition of the heart and affections towardes the Lord,
Now this Reverence must show it self, First, in the holy disposition of the heart and affections towards the Lord,
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when the minde is not caried away with by-thoughts, but applyeth it selfe wholly and onely to the present seruice it hath in hand:
when the mind is not carried away with by-thoughts, but Applieth it self wholly and only to the present service it hath in hand:
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secondly, in the comely gesture of the body beseeming so holy an action, done to so high a maiestie.
secondly, in the comely gesture of the body beseeming so holy an actium, done to so high a majesty.
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Thirdly, in the humble and reuerend vttering of our requests, hauing before hand well considered the things we are to vtter before God.
Thirdly, in the humble and reverend uttering of our requests, having before hand well considered the things we Are to utter before God.
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But goes the case thus with men in their ordinarie praiers? nothing lesse;
But Goes the case thus with men in their ordinary Prayers? nothing less;
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for beside the multitude that pray without vnderstanding, euen the better sort in the time of praier, haue their minds running vpon other matters, some about their profits, others about their sports, or such like:
for beside the multitude that pray without understanding, even the better sort in the time of prayer, have their minds running upon other matters, Some about their profits, Others about their sports, or such like:
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and most wise prouidence, we ought to extoll the Lord with our mouthes.
and most wise providence, we ought to extol the Lord with our mouths.
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now is not this pharisaicall praier, wherein the lippes draw neare to God, but the heart is farre remooued? Againe, many shew no reuerence in gesture or in speach, some disdaine to bow to God in prayer,
now is not this pharisaical prayer, wherein the lips draw near to God, but the heart is Far removed? Again, many show no Reverence in gesture or in speech, Some disdain to bow to God in prayer,
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and others doe rush vpon God in many words without premeditation:
and Others do rush upon God in many words without premeditation:
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See this in Iudas, Ioh. 13. 2. Satan cast this euill motion into his heart, Iudas betray thy master: this he thought vpon,
See this in Iudas, John 13. 2. Satan cast this evil motion into his heart, Iudas betray thy master: this he Thought upon,
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But all these sinne grieuously, for howsoeuer vnreuerent praying troubles few mens consciences, because it is not easily discerned, beeing against the first table,
But all these sin grievously, for howsoever unreverent praying Troubles few men's Consciences, Because it is not Easily discerned, being against the First table,
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yet it is to be esteemed as a disgrace vnto the Almightie:
yet it is to be esteemed as a disgrace unto the Almighty:
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and beeing carelessely practised, when it is once knowne, it is plaine mockerie of Gods maiestie, worser then mocking of father or mother:
and being carelessly practised, when it is once known, it is plain mockery of God's majesty, Worse then mocking of father or mother:
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and therefore we must with all carefulnes auoide it, and set our hearts with all reuerence towards God in prayer. III.
and Therefore we must with all carefulness avoid it, and Set our hearts with all Reverence towards God in prayer. III.
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Hence we must learne to aske of God in prayer heauenly things especially:
Hence we must Learn to ask of God in prayer heavenly things especially:
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these earthly blessings may be asked, so farre forth as they are helpes to further vs towardes our euerlasting inheritance in heauen, to which we are called, 1. Pet. 1. 3, 4. But to be euer groueling in the earth, is against the nature of him that hath a father in heauen. IIII. Our principall care must be how to come to heauen, for there our father is:
these earthly blessings may be asked, so Far forth as they Are helps to further us towards our everlasting inheritance in heaven, to which we Are called, 1. Pet. 1. 3, 4. But to be ever groveling in the earth, is against the nature of him that hath a father in heaven. IIII. Our principal care must be how to come to heaven, for there our father is:
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ordinarily a child desires to be with his father, and is best pleased on his mothers lappe, or in his fathers armes:
ordinarily a child Desires to be with his father, and is best pleased on his mother's lap, or in his Father's arms:
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herein therefore we must testifie our selues to be the sonnes and daughters of God, by our vnfained desire to be in heauen where our father is.
herein Therefore we must testify our selves to be the Sons and daughters of God, by our unfeigned desire to be in heaven where our father is.
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It is vnnaturall for a child not to be delighted with his fathers house, and so it argues them to be void of grace, that haue no affection towards heauen and heauenly things:
It is unnatural for a child not to be delighted with his Father's house, and so it argues them to be void of grace, that have no affection towards heaven and heavenly things:
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let vs therefore delight to pray, whereby we may creepe into our fathers bosome, and though our bodies be on earth,
let us Therefore delight to pray, whereby we may creep into our Father's bosom, and though our bodies be on earth,
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yet in affection and desire let our soules mount vp to heauen:
yet in affection and desire let our Souls mount up to heaven:
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here we are but pilgrimes, if God be our father, our hearts must be vpon our home which is heauen where our father is.
Here we Are but Pilgrims, if God be our father, our hearts must be upon our home which is heaven where our father is.
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Now the words of this preface thus opened, containe a twofold notable ground and proppe to all our praiers:
Now the words of this preface thus opened, contain a twofold notable ground and prop to all our Prayers:
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to wit, that God is both able and willing to heare and helpe when we pray:
to wit, that God is both able and willing to hear and help when we pray:
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for his beeing in heauen, imports that he is almightie, and therefore can heare and helpe vs:
for his being in heaven, imports that he is almighty, and Therefore can hear and help us:
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our God is in heauen, and be doth whatsoeuer he will. our God is in heaven, and be does whatsoever he will.
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And beeing a father, yea our father in Christ, he must needes be willing and readie to graunt our requests:
And being a father, yea our father in christ, he must needs be willing and ready to grant our requests:
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for no father is so tenderly affected towardes his naturall sonne, as the Lord our God is towardes all his children in Christ:
for no father is so tenderly affected towards his natural son, as the Lord our God is towards all his children in christ:
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Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on all that call vpon him:
Psalm 103. 13. As a father hath compassion on his children, so hath the Lord compassion on all that call upon him:
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Luk. 11. 13. If you that be euill can giue good things to your children, much more shall your heauenly father giue the holy Ghost to them that aske him:
Luk. 11. 13. If you that be evil can give good things to your children, much more shall your heavenly father give the holy Ghost to them that ask him:
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and hence it is that Christ saith, Whatsoeuer you aske the Father in my name he will giue it you, Ioh. 16. 23. Of these two must euery one be perswaded that praies aright:
and hence it is that christ Says, Whatsoever you ask the Father in my name he will give it you, John 16. 23. Of these two must every one be persuaded that prays aright:
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euery one will graunt that God is able to heare and helpe;
every one will grant that God is able to hear and help;
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but of his willingnesse thereunto none can be assured but he that is the child of God, who knoweth God to be his father.
but of his willingness thereunto none can be assured but he that is the child of God, who Knoweth God to be his father.
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Yet here must none deceiue himselfe, to thinke that whatsoeuer he askes on his owne head, God will graunt it,
Yet Here must none deceive himself, to think that whatsoever he asks on his own head, God will grant it,
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for if we aske amisse we shall not receiue;
for if we ask amiss we shall not receive;
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and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske,
and Therefore we must carefully mark and observe the direction of God's word both for the things we ask,
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and for our manner of asking. Halowed be thy name. Thus much of the preface: here begin the petitions, which are sixe in number;
and for our manner of asking. Hallowed be thy name. Thus much of the preface: Here begin the petitions, which Are sixe in number;
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whereof the three first concerne God, the three latter concerne our selues.
whereof the three First concern God, the three latter concern our selves.
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Againe, of those which concerne God, the first concernes Gods glorie it selfe, the other two the meanes whereby Gods glorie is manifested and inlarged among men:
Again, of those which concern God, the First concerns God's glory it self, the other two the means whereby God's glory is manifested and enlarged among men:
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for Gods name is the• glorified among men, when his kingdome doth come, and his will is done.
for God's name is the• glorified among men, when his Kingdom does come, and his will is done.
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Now this petition for the glorifying of Gods name, is rightly set in the first place:
Now this petition for the glorifying of God's name, is rightly Set in the First place:
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for Gods glorie is the absolute end of all things: Prov. 16. 4. The Lord made all things for his owne sake,
for God's glory is the absolute end of all things: Curae 16. 4. The Lord made all things for his own sake,
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yea euen the wicked for the day of euill: and therefore it must be preferred before all things:yea even the wicked for the day of evil: and Therefore it must be preferred before all things:
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before life it selfe, yea before saluation which is life eternall:
before life it self, yea before salvation which is life Eternal:
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Ioh. 12. 27, 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life.
John 12. 27, 28. our Saviour christ prefers the glory of his Father's name before his own life.
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And Paul preferres it afore his owne saluation:
And Paul prefers it afore his own salvation:
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for he professeth that for Gods glorie in the saluation of the Iewes, he could wish himselfe separate from Christ, Rom. 9. 3. In this petition, as in the rest, we are to obserue this order:
for he Professes that for God's glory in the salvation of the Iewes, he could wish himself separate from christ, Rom. 9. 3. In this petition, as in the rest, we Are to observe this order:
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first shew the meaning of the words; then propound the vses. I. The meaning. Name The word ascribed to God is here taken generally;
First show the meaning of the words; then propound the uses. I. The meaning. Name The word ascribed to God is Here taken generally;
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first, for God himselfe; as Psal. 20. 1. The name of the God of Iacob defend thee: that is, the God of Iacob defend thee:
First, for God himself; as Psalm 20. 1. The name of the God of Iacob defend thee: that is, the God of Iacob defend thee:
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Rom. 10. 13. Whosoeuer shal cal vpon the name of the Lord, shal be saued; i. vpon the Lord.
Rom. 10. 13. Whosoever shall call upon the name of the Lord, shall be saved; i. upon the Lord.
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Secondly, it here betokens any thing whereby God may be knowne, as men are by their names: and thus it comprehends, •. his diuine attributes; as Iustice, mercie, power, wisdome, &c. II. his word, the holy scriptures which reveale to mē the true knowledge of God. III. Gods Iudgements, publike or priuate;
Secondly, it Here betokens any thing whereby God may be known, as men Are by their names: and thus it comprehends, •. his divine attributes; as justice, mercy, power, Wisdom, etc. II his word, the holy Scriptures which reveal to men the true knowledge of God. III. God's Judgments, public or private;
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for thereby he makes knowne his presence, his power, and iustice. IV. his workes and creatures; for all these beare a stampe of Gods name,
for thereby he makes known his presence, his power, and Justice. IV. his works and creatures; for all these bear a stamp of God's name,
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and in them may the inuisible things of God be seene, Rom. 1. 20.
and in them may the invisible things of God be seen, Rom. 1. 20.
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Halowed, or sanctified To halow Gods name, is to glorifie Gods name, as Ioh. 12. 28. and this we doe,Hallowed, or sanctified To hallow God's name, is to Glorify God's name, as John 12. 28. and this we do,
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when we giue vnto him the highest honour that may be: the highest I say, because there are two kinds of honour;
when we give unto him the highest honour that may be: the highest I say, Because there Are two Kinds of honour;
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First, the honour of religion, when we giue our hearts to God, louing him, fearing him, trusting,
First, the honour of Religion, when we give our hearts to God, loving him, fearing him, trusting,
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and delighting in him aboue all; which we testifie by all outward adoration prescribed in Gods word:
and delighting in him above all; which we testify by all outward adoration prescribed in God's word:
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this is the highest honour of all.
this is the highest honour of all.
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Secondly, there is the honour of societie, which passeth betweene man and man, in common wealths;
Secondly, there is the honour of society, which passes between man and man, in Common wealths;
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and it consisteth in the acknowledgement of preheminence and superioritie in another, either by word or gesture, ciuilly:
and it Consisteth in the acknowledgement of pre-eminence and superiority in Another, either by word or gesture, civilly:
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thus Subiects honour Princes and Magistrates; and inferiours, their superiours. This is due to the creature;
thus Subjects honour Princes and Magistrates; and inferiors, their superiors. This is due to the creature;
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the former to the Creator onely, and that is the honour wee here pray for.
the former to the Creator only, and that is the honour we Here pray for.
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That we may yet the better vnderstand the meaning of this petitiō, we must know that Gods name is halowed or sanctified of vs 2. waies;
That we may yet the better understand the meaning of this petition, we must know that God's name is hallowed or sanctified of us 2. ways;
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either in God himselfe, or in his works: In himselfe by 3. actions;
either in God himself, or in his works: In himself by 3. actions;
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1. whē we conceiue of God in our mindes, and acknowledge him as he hath reuealed himselfe in his word;
1. when we conceive of God in our minds, and acknowledge him as he hath revealed himself in his word;
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to wit, creator & gouernour of al things, most holy, most wise, iust, mercifull. &c. 2. When we sanctifie the Lord in our hearts:
to wit, creator & governor of all things, most holy, most wise, just, merciful. etc. 2. When we sanctify the Lord in our hearts:
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that is, when we loue him aboue all, & feare him aboue al, & put our trust in him in him in all estates. 3. When we praise and laud the name of God, for his goodnes;
that is, when we love him above all, & Fear him above all, & put our trust in him in him in all estates. 3. When we praise and laud the name of God, for his Goodness;
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yea, though we should neuer taste of his special fauour, yet for his generall mercie, iustice,
yea, though we should never taste of his special favour, yet for his general mercy, Justice,
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Gods name is halowed or sanctified in his creatures, by three speciall actions: 1. When we acknowledge the wisdome of God,
God's name is hallowed or sanctified in his creatures, by three special actions: 1. When we acknowledge the Wisdom of God,
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& his powerfull hand in euery creature. 2. When we haue a reuerend estimation of the creatures,
& his powerful hand in every creature. 2. When we have a reverend estimation of the creatures,
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and vse them in Christian sobrietie, in regard of the stampe of Gods power and wisedome, which appeareth in them. 3. When wee sanctifie our moderate vse of them, by the word and praier,
and use them in Christian sobriety, in regard of the stamp of God's power and Wisdom, which appears in them. 3. When we sanctify our moderate use of them, by the word and prayer,
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as God requireth, 1. Tim. 4. 5. See the practise hereof in the word of God, which is his owne solemne ordinance, whereby he makes himselfe knowne vnto his Church:
as God requires, 1. Tim. 4. 5. See the practice hereof in the word of God, which is his own solemn Ordinance, whereby he makes himself known unto his Church:
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Therein we sanctifie and halow Gods name: I. when we acknowledge the wisdome, mercie, & power of God in it: II. when we haue a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it. III.
Therein we sanctify and hallow God's name: I when we acknowledge the Wisdom, mercy, & power of God in it: II when we have a reverend estimation of the word in regard of the glorious Image of God which appears in it. III.
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when we vse it in a sanctified and holy manner, comming vnto it reuerently with prepared hearts, hungring after the graces of God which are wrought thereby,
when we use it in a sanctified and holy manner, coming unto it reverently with prepared hearts, hungering After the graces of God which Are wrought thereby,
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and giuing our selues in heart and life to be framed and ruled thereby.
and giving our selves in heart and life to be framed and ruled thereby.
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And thus we sanctifie God in afflictions (for they are his worke) when we labour to see the hand of God therein, in iustice, mercie,
And thus we sanctify God in afflictions (for they Are his work) when we labour to see the hand of God therein, in Justice, mercy,
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and great wisdome chastening vs, when we haue a reuerend regard to the hand of God appearing in them;
and great Wisdom chastening us, when we have a reverend regard to the hand of God appearing in them;
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and labour to be humbled thereby for the increase of our repentance, and the exercise of our faith and patience.
and labour to be humbled thereby for the increase of our Repentance, and the exercise of our faith and patience.
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Thus then in this petition we desire in minde, in heart, and life, to glorifie God both in himselfe and in his works:
Thus then in this petition we desire in mind, in heart, and life, to Glorify God both in himself and in his works:
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and the meaning of it may be thus expressed:
and the meaning of it may be thus expressed:
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O Lord, open our eyes that we may know thee aright, and may discerne thy power, wisdome, iustice, and mercy; Oh Lord, open our eyes that we may know thee aright, and may discern thy power, Wisdom, Justice, and mercy;
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(52) verse (DIV2)
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and inlarge our hearts that we may sanctifie thee in our hearts, by making thee our feare, loue, ioy, and confidence:
and enlarge our hearts that we may sanctify thee in our hearts, by making thee our Fear, love, joy, and confidence:
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and open our lippes that we may blesse thee for thine infinite goodnesse:
and open our lips that we may bless thee for thine infinite Goodness:
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yea, O Lord, open our eyes that we may see thee in thy work•, and strike our hearts with reuerence of thy name appearing in them:
yea, Oh Lord, open our eyes that we may see thee in thy work•, and strike our hearts with Reverence of thy name appearing in them:
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and graunt that when we vse any one of them, we may honour thee in our sober and sanctified vse thereof. The vses. I. Wants to be bewayled. I.and grant that when we use any one of them, we may honour thee in our Sobrium and sanctified use thereof. The uses. I. Wants to be bewailed. I.
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Here we are to call to minde our wants, and to humble our soules for those sinnes, whereby we haue hindred Gods glorie or prophaned his name.
Here we Are to call to mind our Wants, and to humble our Souls for those Sins, whereby we have hindered God's glory or Profaned his name.
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And these especially are foure: I. Pride of heart; a vile affection whereby we seeke our owne praise and glorie,
And these especially Are foure: I Pride of heart; a vile affection whereby we seek our own praise and glory,
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but while it is nouri•hed Gods glorie is neglected, and therefore when we desire to glorifie Gods name, we must acknowledge and bewaile this inward corruption. II. Want of zeale, coldnesse of heart towards God.
but while it is nouri•hed God's glory is neglected, and Therefore when we desire to Glorify God's name, we must acknowledge and bewail this inward corruption. II Want of zeal, coldness of heart towards God.
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This is an inward corruption which debaseth the Lord in our hearts, and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God,
This is an inward corruption which debaseth the Lord in our hearts, and Takes away that high esteem of God which ought to be in us This Causes us to omit to Glorify God,
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and to defend the causes of God, and the honour of his name, when wicked men disgrace and reproch the same:
and to defend the Causes of God, and the honour of his name, when wicked men disgrace and reproach the same:
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he that hath any insight into his owne estate may perceiue this in himselfe:
he that hath any insight into his own estate may perceive this in himself:
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(52) verse (DIV2)
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now it mightily hinders the glorie of God, and therefore we must vnfainedly bewaile it in our own hearts. III.
now it mightily hinders the glory of God, and Therefore we must unfeignedly bewail it in our own hearts. III.
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Hardnesse of heart, whereby we are hindred from the true knowledge of God in his word,Hardness of heart, whereby we Are hindered from the true knowledge of God in his word,
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(52) verse (DIV2)
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and from discerning his wisdome, power, iustice, mercie, &c. in his works, though we haue them before our eyes:
and from discerning his Wisdom, power, Justice, mercy, etc. in his works, though we have them before our eyes:
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(52) verse (DIV2)
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hence it comes, that ei••er we neglect the word, and passe by the workes of God without consideration;
hence it comes, that ei••er we neglect the word, and pass by the works of God without consideration;
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(52) verse (DIV2)
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or if we vse them, yet it is without glorie to God, or profit to our soules.
or if we use them, yet it is without glory to God, or profit to our Souls.
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Mark. 6. 5. Christs owne disciples considered not the matter of the loaues, because their hearts were hardened;
Mark. 6. 5. Christ own Disciples considered not the matter of the loaves, Because their hearts were hardened;
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they discerned not, or at least remembred not the power of God in that miracle,
they discerned not, or At least remembered not the power of God in that miracle,
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(52) verse (DIV2)
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though themselues were instruments about it, and they might perceiue the foode to increase in their hands. IV. Prophanenesse and impietie in life:
though themselves were Instruments about it, and they might perceive the food to increase in their hands. IV. Profaneness and impiety in life:
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for God is glorified, when we bring forth the fruits of grace, Ioh. 15. 8. and our good workes cause others to glorifie God, Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord,
for God is glorified, when we bring forth the fruits of grace, John 15. 8. and our good works cause Others to Glorify God, Math. 5. 16. And Therefore our profane life is a reproach unto the Lord,
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and causeth others to dishonour and blaspheme his name, Rom. 2. 24. Now this prophannesse appeareth, either in mens speach, by blaspheming the name of God, abusing his tides, attributes, his word, his creatures,
and Causes Others to dishonour and Blaspheme his name, Rom. 2. 24. Now this profaneness appears, either in men's speech, by blaspheming the name of God, abusing his tides, attributes, his word, his creatures,
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or any worke of his prouidence;
or any work of his providence;
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or in their conuersation, when they dispose the whole course of their liues to wrong ends, seeking themselues and not Gods glorie.
or in their Conversation, when they dispose the Whole course of their lives to wrong ends, seeking themselves and not God's glory.
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These are the speciall sinnes against Gods glorie, which we are to see and to bewaile in our owne hearts:
These Are the special Sins against God's glory, which we Are to see and to bewail in our own hearts:
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if we see them not in our selues our case is the worse, and we must suspect our selues the mor•:
if we see them not in our selves our case is the Worse, and we must suspect our selves the mor•:
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if we porceiue them in vs, we must be humbled for them, yea ashamed and confounded in our owne hearts, thinking euill of our selues by reason hereof:
if we porceiue them in us, we must be humbled for them, yea ashamed and confounded in our own hearts, thinking evil of our selves by reason hereof:
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and then shall we be able to say with some truth of heart, O Lord, halowed be thy name.
and then shall we be able to say with Some truth of heart, Oh Lord, hallowed be thy name.
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and was delighted with the gaine that he hoped to reape thereby:
and was delighted with the gain that he hoped to reap thereby:
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And indeede till we be inwardly humbled for these corruptions in some measure, the heart can neuer speake these words as a sonne and daughter of God ought to doe.
And indeed till we be inwardly humbled for these corruptions in Some measure, the heart can never speak these words as a son and daughter of God ought to do.
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2. Use. Graces to be desired.
2. Use. Graces to be desired.
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Secondly, this petition teacheth vs, earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others.
Secondly, this petition Teaches us, earnestly to desire of God those spiritual graces whereby we may Glorify his name in our selves and Others.
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The graces enabling vs hereto, are these especially. I. The true knowledge of God, as he hath reuealed himselfe in his word,
The graces enabling us hereto, Are these especially. I. The true knowledge of God, as he hath revealed himself in his word,
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and in the workes of his power and prouidence:
and in the works of his power and providence:
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for he that knowes not God cannot possibly glorifie his name. II. To sanctifie God in our hearts;
for he that knows not God cannot possibly Glorify his name. II To sanctify God in our hearts;
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by louing, fearing, and tru•ting in him aboue all.
by loving, fearing, and tru•ting in him above all.
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This makes greatly for his glorie, when wee depende vpon him in soule and bodie for all good things. III. The calves of our lips, which is a sacrifice of praise to God for all his mercies;
This makes greatly for his glory, when we depend upon him in soul and body for all good things. III. The calves of our lips, which is a sacrifice of praise to God for all his Mercies;
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Psal. 50. 23. He that offereth praise shall glorifie me.
Psalm 50. 23. He that Offereth praise shall Glorify me.
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IV. To see Gods hand in all his workes, how mightie, wise, iust, and gratious the Lord is. V. To reuerence the workes of God for his iustice, mercie, power, &c. appearing in them. VI. To vse all his creatures reuerently, sanctifying the same vnto our selues by the word and praier.
IV. To see God's hand in all his works, how mighty, wise, just, and gracious the Lord is. V. To Reverence the works of God for his Justice, mercy, power, etc. appearing in them. VI. To use all his creatures reverently, sanctifying the same unto our selves by the word and prayer.
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These graces we must hunger after, and labour to haue a liuely feeling of in our owne hearts,
These graces we must hunger After, and labour to have a lively feeling of in our own hearts,
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and so shall we sanctifie Gods name, and honour him in all his workes. And hereby we shall know our selues to be the sonnes and daughters of God:
and so shall we sanctify God's name, and honour him in all his works. And hereby we shall know our selves to be the Sons and daughters of God:
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we may indeede belong to God in his secret counsell;
we may indeed belong to God in his secret counsel;
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(52) verse (DIV2)
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but without these sanctified affections and holy actions, we are not effectually called, and so indeede not actually become Gods children.
but without these sanctified affections and holy actions, we Are not effectually called, and so indeed not actually become God's children.
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3. Vse. Duties to be practised.
3. Use. Duties to be practised.
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(52) verse (DIV2)
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Thirdly, whatsoeuer we aske of God in prayer, we must vnfainedly endeauour to practise in our liues:
Thirdly, whatsoever we ask of God in prayer, we must unfeignedly endeavour to practise in our lives:
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(52) verse (DIV2)
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as therefore wee pray that Gods name may be halowed, so wee must be carefull to sanctifie the same in our conuersation.
as Therefore we pray that God's name may be hallowed, so we must be careful to sanctify the same in our Conversation.
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(52) verse (DIV2)
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For this ende we must haue regard to three things: I.
For this end we must have regard to three things: I.
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(52) verse (DIV2)
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That our liues be vnblameable, not tainted with any sinne, that as Paul said of earthly seruants, They must count their masters worthie all honour, that the name of God be not euill spoken of;
That our lives be unblameable, not tainted with any sin, that as Paul said of earthly Servants, They must count their Masters worthy all honour, that the name of God be not evil spoken of;
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(52) verse (DIV2)
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and vntowardnesse of our hearts, in yeelding obedience vnto the will of God:
and untowardness of our hearts, in yielding Obedience unto the will of God:
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(53) verse (DIV2)
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so the same may be verified in euery one of vs towards the Lord our master in heauen.
so the same may be verified in every one of us towards the Lord our master in heaven.
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(52) verse (DIV2)
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Away therefore with all Idolatrie, blasphemous oathes, and cursed speaking, with Sabbath breaking, and all other sinnes against the second table:
Away Therefore with all Idolatry, blasphemous Oaths, and cursed speaking, with Sabbath breaking, and all other Sins against the second table:
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(52) verse (DIV2)
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for a prophane life brings great reproach vpon the name of God which men professe.
for a profane life brings great reproach upon the name of God which men profess.
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(52) verse (DIV2)
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II. We must propound the right ende of our life euery day in our calling and conuersation, to wit, Gods honour and glorie,
II We must propound the right end of our life every day in our calling and Conversation, to wit, God's honour and glory,
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(52) verse (DIV2)
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and not our owne praise, wealth, pleasure, or dignitie. III.
and not our own praise, wealth, pleasure, or dignity. III.
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(52) verse (DIV2)
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When God offers occasion by any worke of his prouidence, we must endeauour therein to glorifie and magnifie God: example;
When God offers occasion by any work of his providence, we must endeavour therein to Glorify and magnify God: Exampl;
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say God sendes a gricuous dearth and famine of bread among vs, or the plague of pestilence,
say God sends a gricuous dearth and famine of bred among us, or the plague of pestilence,
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as he hath done sundrie times; then must we striue herein to glorifie and praise Gods name:
as he hath done sundry times; then must we strive herein to Glorify and praise God's name:
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first, by labouring to see the hand of God smitiag vs for our sinnes: secondly, by reuerencing the worke of God, esteeming it as his hand vpon vs:
First, by labouring to see the hand of God smitiag us for our Sins: secondly, by reverencing the work of God, esteeming it as his hand upon us:
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thirdly, by humbling our selues vnto God, and renuing our repentance for our sinnes, that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements;
Thirdly, by humbling our selves unto God, and renewing our Repentance for our Sins, that have brought God's Judgments upon us Thus should we Glorify God in his Judgments;
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but alas, such is our blindnesse and securitie, that though Gods hand be vpon vs, yet few lay it to heart;
but alas, such is our blindness and security, that though God's hand be upon us, yet few lay it to heart;
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where is he that saith, What haue I done? nay, though God himselfe call vnto weeping and mourning.
where is he that Says, What have I done? nay, though God himself call unto weeping and mourning.
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And to girding with sacke cloath (as the Prophet speaketh) yet behold, ioy and gladnesse — eating, and drinking; And to girding with sack cloth (as the Prophet speaks) yet behold, joy and gladness — eating, and drinking;
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so as Gods name is dishonoured in his iudgements.
so as God's name is dishonoured in his Judgments.
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So when Gods blessings are vpon vs, we should glorifie his name, by labouring to see his hand of mercie;
So when God's blessings Are upon us, we should Glorify his name, by labouring to see his hand of mercy;
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and esteeming of them reuerently, with praise and thanksgiuing to God that is the giuer:
and esteeming of them reverently, with praise and thanksgiving to God that is the giver:
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but herein also men dishonour God, by poaring vpon the meanes, praising their owne witte and industrie,
but herein also men dishonour God, by poring upon the means, praising their own wit and industry,
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and so sacrifice to their nets, as the Prophet saith.
and so sacrifice to their nets, as the Prophet Says.
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Now because this dutie is of great waight and importance, I will adde some speciall reasons to mooue vs hereunto: I. from the necessitie hereof in Gods Church and children:
Now Because this duty is of great weight and importance, I will add Some special Reasons to move us hereunto: I from the necessity hereof in God's Church and children:
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for Gods name is dishonoured ouer all the world.
for God's name is dishonoured over all the world.
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In the great dominions of the Turke, God is acknowledged, but yet out of the Trinitie:
In the great Dominions of the Turk, God is acknowledged, but yet out of the Trinity:
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And the Iewes confessing God, denie Christ: The Papists in word confesse and acknowledge the Trinitie;
And the Iewes confessing God, deny christ: The Papists in word confess and acknowledge the Trinity;
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but yet by their Idolatrie they greatly robbe God of his glorie, they robbe Christ of his offices,
but yet by their Idolatry they greatly rob God of his glory, they rob christ of his Offices,
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and giue diuine worshippe vnto creatures.
and give divine worship unto creatures.
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And in the bosome of the Church are many Atheists, blasphemers, oppressors, drunkards, adulterers, and voluptuous persons, whose bellie is their God;
And in the bosom of the Church Are many Atheists, blasphemers, Oppressors's, drunkards, Adulterers, and voluptuous Persons, whose belly is their God;
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all which, though they will professe God in word, yet by their workes they denie him;
all which, though they will profess God in word, yet by their works they deny him;
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so that vnlesse Gods children seeke to maintaine and aduance Gods glorie, it is like to be trampled and troden vnder foote. II. There is great daunger to Gods children in omitting and neglecting this dutie;
so that unless God's children seek to maintain and advance God's glory, it is like to be trampled and trodden under foot. II There is great danger to God's children in omitting and neglecting this duty;
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for by calling they are brought neare vnto God: now God will be glorified in all that come neare him:
for by calling they Are brought near unto God: now God will be glorified in all that come near him:
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if we doe not honour him according to our profession, his hand will be vpon vs for his glorie in our confusion:
if we do not honour him according to our profession, his hand will be upon us for his glory in our confusion:
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hence it was, that God slew Nadab and Abihu the sonnes of Aaron, for offering straunge fire before the Lord:
hence it was, that God slew Nadab and Abihu the Sons of Aaron, for offering strange fire before the Lord:
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and he debarred Moses and Aaron out of the promised land, because they glorified him not at the waters of strife.
and he debarred Moses and Aaron out of the promised land, Because they glorified him not At the waters of strife.
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This made the wrath of God to burne like fire against the house of El•, for the iniquitic of his sonnes, which their father saw in them,
This made the wrath of God to burn like fire against the house of El•, for the iniquitic of his Sons, which their father saw in them,
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and yet staied them not, and so honoured them aboue the Lord. and yet stayed them not, and so honoured them above the Lord.
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We had neede therefore to looke vnto our selues, that we glorifie God in himselfe and in his workes, els his hand will be vpon vs in soule or bodie, goods,
We had need Therefore to look unto our selves, that we Glorify God in himself and in his works, Else his hand will be upon us in soul or body, goods,
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or calling, or some other way for the glorie of his iustice: for God will not loose his glorie. III.
or calling, or Some other Way for the glory of his Justice: for God will not lose his glory. III.
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If wee say, Halowed be thy name with our mouth, and seeke not his honour in our life, we bewray in our selues damnable hypocrisie,
If we say, Hallowed be thy name with our Mouth, and seek not his honour in our life, we bewray in our selves damnable hypocrisy,
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and make profession of that sinne which the Lord vtterly detesteth: we esteeme very basely of dissemblers among men;
and make profession of that sin which the Lord utterly detesteth: we esteem very basely of dissemblers among men;
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but much more edious is this sinne in the matters of God:
but much more edious is this sin in the matters of God:
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and therefore let the practise of our liues, shew the sinceritie of our hearts, when we pray for the glorifying of Gods name.
and Therefore let the practice of our lives, show the sincerity of our hearts, when we pray for the glorifying of God's name.
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Fourthly, this petition teacheth vs, that wee our selues must bee halowed and sanctified, for else we cannot halow Gods name:
Fourthly, this petition Teaches us, that we our selves must be hallowed and sanctified, for Else we cannot hallow God's name:
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They that beare the vessels of the Lord, in his sanctuarie, must be clean, Isay 52. 11. How much more ought they to be holy, that beare the glorious name of God? When Ananias doubted of going to Paul, the Lord tels him, he is a chosen vessel vnto me to beare my name: They that bear the vessels of the Lord, in his sanctuary, must be clean, Saiah 52. 11. How much more ought they to be holy, that bear the glorious name of God? When Ananias doubted of going to Paul, the Lord tells him, he is a chosen vessel unto me to bear my name:
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alluding to that state of sanctification, whereto the Lord had lately called him, whereby hee made him a fit instrument for the glorie of his name, in the ministerie of the Gospel.
alluding to that state of sanctification, whereto the Lord had lately called him, whereby he made him a fit Instrument for the glory of his name, in the Ministry of the Gospel.
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And the same state must we labour after, if we would be answerable to that we seeme to desire in this petition.
And the same state must we labour After, if we would be answerable to that we seem to desire in this petition.
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We must therefore labour to be new creatures, changed in minde and heart, for an vnholy person cannot truely desire the glorie of God;
We must Therefore labour to be new creatures, changed in mind and heart, for an unholy person cannot truly desire the glory of God;
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but when wee once feele the grace of sanctification, then will the desire of Gods glorie breed in our hearts,
but when we once feel the grace of sanctification, then will the desire of God's glory breed in our hearts,
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and we shal know how worthy the Lord is to haue all glorie giuen vnto his name.
and we shall know how worthy the Lord is to have all glory given unto his name.
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Fiftly, if we compare this petition with the reason wherewith Christ concludes this praier, wee shall see that the praise and honour of God, is the beginning and end of Christs praier,
Fifty, if we compare this petition with the reason wherewith christ concludes this prayer, we shall see that the praise and honour of God, is the beginning and end of Christ prayer,
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and so as it were the first & last thing with Christ:
and so as it were the First & last thing with christ:
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whence we learne, that wee ought to bee more frequent and plentifull in thanksgiuing vnto God, then in petition and request.
whence we Learn, that we ought to be more frequent and plentiful in thanksgiving unto God, then in petition and request.
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Thus we deale with those that be bountifull vnto vs on earth, we giue them many thankes for one good turne;
Thus we deal with those that be bountiful unto us on earth, we give them many thanks for one good turn;
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and therefore should we much more abound in thanksgiuing to our heauenly father, from whom we receiue euery good gift that we enioy.
and Therefore should we much more abound in thanksgiving to our heavenly father, from whom we receive every good gift that we enjoy.
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It beseemes not the childe of God to be alwaies and onely begging, as though he had nothing;
It beseems not the child of God to be always and only begging, as though he had nothing;
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but withall, he must be plentifull in thanks and praise, for that argues he hath a taste of Gods mercie towards him:
but withal, he must be plentiful in thanks and praise, for that argues he hath a taste of God's mercy towards him:
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this made Dauid say, Praise is a comely and pleasant thing; it well becommeth vpright men to be thankefull.
this made David say, Praise is a comely and pleasant thing; it well becomes upright men to be thankful.
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Our life of glorie shall be spent in praising God, and therefore we should invre our selues thereto, in this time of grace:
Our life of glory shall be spent in praising God, and Therefore we should inure our selves thereto, in this time of grace:
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and indeed, according to our thanksgiuing is our grace; little praise, little grace; but he that abounds in thanksgiuing, abounds in Gods blessings.
and indeed, according to our thanksgiving is our grace; little praise, little grace; but he that abounds in thanksgiving, abounds in God's blessings.
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Againe, heartie thanksgiuing for that we haue, is an effectuall praier for more increase.
Again, hearty thanksgiving for that we have, is an effectual prayer for more increase.
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Lastly, the place wherein this petition is set in this praier, teacheth vs to seeke the glorie of God simply and absolutely before all other things.
Lastly, the place wherein this petition is Set in this prayer, Teaches us to seek the glory of God simply and absolutely before all other things.
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This ought to be the affection of Gods child, though he should receiue no blessings from God;
This ought to be the affection of God's child, though he should receive no blessings from God;
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for looke what God preferres in his direction, that must we alwaies prefer in all our actions,
for look what God prefers in his direction, that must we always prefer in all our actions,
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though no good should follow vnto vs thereupon:
though no good should follow unto us thereupon:
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for Christ took not the Angels, but the seede of Abraham:
for christ took not the Angels, but the seed of Abraham:
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for this ende, God giues vs time to liue in this world, that wee might glorifie God in our places and callings;
for this end, God gives us time to live in this world, that we might Glorify God in our places and callings;
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and hee that imployeth himselfe otherwaies profaneth Gods name, and transgresseth this heauenly order here set downe by Christ, who is the wisdome of his father.
and he that employeth himself otherways profaneth God's name, and Transgresseth this heavenly order Here Set down by christ, who is the Wisdom of his father.
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Verse 10. Thy kingdome come.
Verse 10. Thy Kingdom come.
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The Coherence. Christ hauing taught vs to pray for the sanctifying of Gods name, in the former petition, doth in this,The Coherence. christ having taught us to pray for the sanctifying of God's name, in the former petition, does in this,
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and the rest which follow, as it were expound the same, by directing vs to the meanes whereby Gods name is halowed of vs:
and the rest which follow, as it were expound the same, by directing us to the means whereby God's name is hallowed of us:
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for then doe we glorifie Gods name, when he sets vp his kingdome in vs,
for then do we Glorify God's name, when he sets up his Kingdom in us,
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and we suffer him to rule in our hearts, when we doe his will, depend vpon his prouidence for the things of this life, trust in his mercie for the pardon of our sinnes,
and we suffer him to Rule in our hearts, when we do his will, depend upon his providence for the things of this life, trust in his mercy for the pardon of our Sins,
cc pns12 vvb pno31 pc-acp vvi p-acp po12 n2, c-crq pns12 vdb po31 n1, vvb p-acp po31 n1 p-acp dt n2 pp-f d n1, vvb p-acp po31 n1 p-acp dt n1 pp-f po12 n2,
(53) verse (DIV2)
691
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and on his power and strength against temptation.
and on his power and strength against temptation.
cc p-acp po31 n1 cc n1 p-acp n1.
(53) verse (DIV2)
691
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Now of them all, this second hath the neerest dependance vpon the former, as beeing an especial meanes thereof;
Now of them all, this second hath the nearest dependence upon the former, as being an especial means thereof;
av pp-f pno32 d, d ord vhz dt js n1 p-acp dt j, c-acp vbg dt j n2 av;
(53) verse (DIV2)
691
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for men ought to glorifie Gods name on earth, but of themselues they cannot doe it, till God rule in their hearts by his word and spirit,
for men ought to Glorify God's name on earth, but of themselves they cannot do it, till God Rule in their hearts by his word and Spirit,
p-acp n2 vmd pc-acp vvi npg1 n1 p-acp n1, cc-acp pp-f px32 pns32 vmbx vdi pn31, c-acp np1 n1 p-acp po32 n2 p-acp po31 n1 cc n1,
(53) verse (DIV2)
691
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and so set vp his kingdome in them. The meaning. Gods kingdome is two-fold;
and so Set up his Kingdom in them. The meaning. God's Kingdom is twofold;
cc av vvd a-acp po31 n1 p-acp pno32. dt n1. npg1 n1 vbz n1;
(53) verse (DIV2)
691
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Generall, and Speciall. Gods generall kingdome, is his absolute power and soueraigntie, whereby he ruleth all things in heauen, in earth, General, and Special. God's general Kingdom, is his absolute power and sovereignty, whereby he Ruleth all things in heaven, in earth,
n1, cc j. npg1 j n1, vbz po31 j n1 cc n1, c-crq pns31 vvz d n2 p-acp n1, p-acp n1,
(53) verse (DIV2)
692
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and in hell, euen the deuils themselues:
and in hell, even the Devils themselves:
cc p-acp n1, av-j dt n2 px32:
(53) verse (DIV2)
692
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Psal. 103. 19. The Lord hath prepared his throne in heauen, his kingdome ruleth ouer all:
Psalm 103. 19. The Lord hath prepared his throne in heaven, his Kingdom Ruleth over all:
np1 crd crd dt n1 vhz vvn po31 n1 p-acp n1, po31 n1 vvz p-acp d:
(53) verse (DIV2)
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and this wee acknowledge in the ende of this praier, For thine is the kingdome.
and this we acknowledge in the end of this prayer, For thine is the Kingdom.
cc d pns12 vvb p-acp dt n1 pp-f d n1, p-acp png21 vbz dt n1.
(53) verse (DIV2)
692
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Now this wee pray not for, because it is alwaies euery where, no creature can hinder it, no not all the deuils in hell;
Now this we pray not for, Because it is always every where, no creature can hinder it, no not all the Devils in hell;
av d pns12 vvb xx p-acp, c-acp pn31 vbz av d c-crq, dx n1 vmb vvi pn31, uh-dx xx d dt n2 p-acp n1;
(53) verse (DIV2)
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for euery creature is subiect hereunto, and can doe nothing but that which God either willeth or permitteth:
for every creature is Subject hereunto, and can do nothing but that which God either wills or permitteth:
p-acp d n1 vbz j-jn av, cc vmb vdi pix cc-acp cst r-crq np1 d vvz cc vvz:
(53) verse (DIV2)
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according to his will hee worketh in the armie of heauen, and in the inhabitants of the earth; according to his will he works in the army of heaven, and in the inhabitants of the earth;
vvg p-acp po31 n1 pns31 vvz p-acp dt n1 pp-f n1, cc p-acp dt n2 pp-f dt n1;
(53) verse (DIV2)
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and none can stay his hand, nor say vnto him, what doest thou? and none can stay his hand, nor say unto him, what dost thou?
cc pix vmb vvi po31 n1, ccx vvi p-acp pno31, q-crq vd2 pns21?
(53) verse (DIV2)
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Gods speciall kingdome, is that, whereby hee ruleth his elect and chosen people, working his will not onely by them, God's special Kingdom, is that, whereby he Ruleth his elect and chosen people, working his will not only by them,
npg1 j n1, vbz d, c-crq pns31 vvz po31 j-vvn cc j-vvn n1, vvg po31 n1 xx av-j p-acp pno32,
(53) verse (DIV2)
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as he doth in his generall kingdome, by the deuils themselues; but in them also, by his holy spirit:
as he does in his general Kingdom, by the Devils themselves; but in them also, by his holy Spirit:
c-acp pns31 vdz p-acp po31 j n1, p-acp dt n2 px32; cc-acp p-acp pno32 av, p-acp po31 j n1:
(53) verse (DIV2)
693
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and it is called speciall, because it is not exercised ouer all the world, but onely ouer the elect, whom hee hath ordained to eternall life.
and it is called special, Because it is not exercised over all the world, but only over the elect, whom he hath ordained to Eternal life.
cc pn31 vbz vvn j, c-acp pn31 vbz xx vvn p-acp d dt n1, cc-acp av-j p-acp dt j-vvn, ro-crq pns31 vhz vvn p-acp j n1.
(53) verse (DIV2)
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either of Grace, or of Glorie: The kingdome of grace, is a spiritual estate, wherein God makes men willingly subiect to his written word, by his spirit.
either of Grace, or of Glory: The Kingdom of grace, is a spiritual estate, wherein God makes men willingly Subject to his written word, by his Spirit.
d pp-f n1, cc pp-f n1: dt n1 pp-f n1, vbz dt j n1, c-crq np1 vvz n2 av-j j-jn p-acp po31 j-vvn n1, p-acp po31 n1.
(53) verse (DIV2)
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I call the kingdome of grace, a spirituall estate, both because it is principally exercised in the conscience,
I call the Kingdom of grace, a spiritual estate, both Because it is principally exercised in the conscience,
pns11 vvb dt n1 pp-f n1, dt j n1, d c-acp pn31 vbz av-j vvn p-acp dt n1,
(53) verse (DIV2)
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and also because this regiment in the conscience, is by the spirit of God. Secondly, I shew wherein it consists;
and also Because this regiment in the conscience, is by the Spirit of God. Secondly, I show wherein it consists;
cc av c-acp d n1 p-acp dt n1, vbz p-acp dt n1 pp-f np1. ord, pns11 vvb c-crq pn31 vvz;
(53) verse (DIV2)
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namely, in a voluntarie subiection of the whole man in soule, and bodie, and spirit, to the will of God, reuealed in the word:
namely, in a voluntary subjection of the Whole man in soul, and body, and Spirit, to the will of God, revealed in the word:
av, p-acp dt j-jn n1 pp-f dt j-jn n1 p-acp n1, cc n1, cc n1, p-acp dt n1 pp-f np1, vvn p-acp dt n1:
(53) verse (DIV2)
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Psalm. 110. 3. Thy people shall come willingly in the day of assembling thine armie, in holy beautie.
Psalm. 110. 3. Thy people shall come willingly in the day of assembling thine army, in holy beauty.
np1. crd crd po21 n1 vmb vvi av-j p-acp dt n1 pp-f vvg po21 n1, p-acp j n1.
(53) verse (DIV2)
694
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And this subiection stands in three things;
And this subjection Stands in three things;
cc d n1 vvz p-acp crd n2;
(53) verse (DIV2)
694
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in Righteousnesse, Peace, and Ioy in the holy Ghost, Rom. 14. 17, 18. In Righteousnes, that is, First, in Christs righteousnesse imputed;
in Righteousness, Peace, and Joy in the holy Ghost, Rom. 14. 17, 18. In Righteousness, that is, First, in Christ righteousness imputed;
p-acp n1, n1, cc vvb p-acp dt j n1, np1 crd crd, crd p-acp n1, cst vbz, ord, p-acp npg1 n1 vvn;
(53) verse (DIV2)
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and secondly, in the righteousnesse of a good conscience, the ground whereof, is sanctification by the spirit, which Christ giues to them, whom he doth iustifie.
and secondly, in the righteousness of a good conscience, the ground whereof, is sanctification by the Spirit, which christ gives to them, whom he does justify.
cc ord, p-acp dt n1 pp-f dt j n1, dt n1 c-crq, vbz n1 p-acp dt n1, r-crq np1 vvz p-acp pno32, ro-crq pns31 vdz vvi.
(53) verse (DIV2)
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In Peace, that is, peace of conscience towards God, and peace with Gods Church; yea, with all creatures, so farre forth as is needfull for them.
In Peace, that is, peace of conscience towards God, and peace with God's Church; yea, with all creatures, so Far forth as is needful for them.
p-acp n1, cst vbz, n1 pp-f n1 p-acp np1, cc n1 p-acp npg1 n1; uh, p-acp d n2, av av-j av a-acp vbz j p-acp pno32.
(53) verse (DIV2)
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Now vnder peace, we must comprehend loue, and all duties of loue;
Now under peace, we must comprehend love, and all duties of love;
av p-acp n1, pns12 vmb vvi n1, cc d n2 pp-f n1;
(53) verse (DIV2)
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for as righteousnesse concernes the person in soule and bodie, so peace respects all duties and actions of the life:
for as righteousness concerns the person in soul and body, so peace respects all duties and actions of the life:
c-acp c-acp n1 vvz dt n1 p-acp n1 cc n1, av n1 vvz d n2 cc n2 pp-f dt n1:
(53) verse (DIV2)
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Righteousnesse is the root, from whence springeth this peace, with euery action thereof; for when the heart is sanctified, the life is reformed.
Righteousness is the root, from whence springs this peace, with every actium thereof; for when the heart is sanctified, the life is reformed.
n1 vbz dt n1, p-acp q-crq vvz d n1, p-acp d n1 av; p-acp c-crq dt n1 vbz vvn, dt n1 vbz vvn.
(53) verse (DIV2)
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Lastly, in ioy in the holy Ghost: this is a fruite of both the former, respecting especially the state of affliction;
Lastly, in joy in the holy Ghost: this is a fruit of both the former, respecting especially the state of affliction;
ord, p-acp vvb p-acp dt j n1: d vbz dt n1 pp-f d dt j, vvg av-j dt n1 pp-f n1;
(53) verse (DIV2)
694
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for when a man is iustified and sanctified, and hath peace towards God, then ariseth in his heart a spirituall delight in God, in all estates:
for when a man is justified and sanctified, and hath peace towards God, then arises in his heart a spiritual delight in God, in all estates:
p-acp c-crq dt n1 vbz vvn cc vvn, cc vhz n1 p-acp np1, av vvz p-acp po31 n1 dt j n1 p-acp np1, p-acp d n2:
(53) verse (DIV2)
694
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yea, though great afflictions light vpon him for Gods cause, yet he beareth them with inward ioy and delight, knowing that the spirit of glorie,
yea, though great afflictions Light upon him for God's cause, yet he bears them with inward joy and delight, knowing that the Spirit of glory,
uh, cs j n2 j p-acp pno31 p-acp ng1 n1, av pns31 vvz pno32 p-acp j n1 cc n1, vvg cst dt n1 pp-f n1,
(53) verse (DIV2)
694
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& of God, resteth vpon him, and that he shall be glorified with Christ, if he suffer with Christ:
& of God, rests upon him, and that he shall be glorified with christ, if he suffer with christ:
cc pp-f np1, vvz p-acp pno31, cc cst pns31 vmb vbi vvn p-acp np1, cs pns31 vvb p-acp np1:
(53) verse (DIV2)
694
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which things, while he compareth together, hee little esteemeth the afflictions of this life, in respect of the glorie that shall be reuealed;
which things, while he compareth together, he little esteems the afflictions of this life, in respect of the glory that shall be revealed;
r-crq n2, cs pns31 vvz av, pns31 av-j vvz dt n2 pp-f d n1, p-acp n1 pp-f dt n1 cst vmb vbi vvn;
(53) verse (DIV2)
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for the light affliction that is but for a moment, causeth vnto vs a farre more excellent and eternall waight of glorie. for the Light affliction that is but for a moment, Causes unto us a Far more excellent and Eternal weight of glory.
p-acp dt j n1 cst vbz cc-acp p-acp dt n1, vvz p-acp pno12 av av-j av-dc j cc j n1 pp-f n1.
(53) verse (DIV2)
694
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These are the branches of this spirituall subiection, which whosoeuer hath, is a good subiect in the kingdome of grace;
These Are the branches of this spiritual subjection, which whosoever hath, is a good Subject in the Kingdom of grace;
d vbr dt n2 pp-f d j n1, r-crq r-crq vhz, vbz dt j n-jn p-acp dt n1 pp-f n1;
(53) verse (DIV2)
694
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therefore let vs lust after no more then God giues vpon our sober vse of lawfull meanes,
Therefore let us lust After no more then God gives upon our Sobrium use of lawful means,
av vvb pno12 n1 p-acp dx dc cs np1 vvz p-acp po12 j n1 pp-f j n2,
(54) verse (DIV2)
759
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as the Apostle saith in the next verse, he that in these things serueth Christ, is acceptable vnto God, and approoued of men.
as the Apostle Says in the next verse, he that in these things serveth christ, is acceptable unto God, and approved of men.
c-acp dt n1 vvz p-acp dt ord n1, pns31 cst p-acp d n2 vvz np1, vbz j p-acp np1, cc j-vvn pp-f n2.
(53) verse (DIV2)
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The kingdome of glorie, is the blessed estate of Gods elect ▪ in heauen, whereby God in Christ becomes all things vnto them immediately, 1. Cor. 15. 28. This estate of glorie is a subiection also,
The Kingdom of glory, is the blessed estate of God's elect ▪ in heaven, whereby God in christ becomes all things unto them immediately, 1. Cor. 15. 28. This estate of glory is a subjection also,
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(53) verse (DIV2)
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but yet such a subiectiō, as is indeed a glorious regimēt;
but yet such a subjection, as is indeed a glorious regiment;
cc-acp av d dt n1, c-acp vbz av dt j n1;
(53) verse (DIV2)
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for there we raigne with Christ, in whom, and through whom, God himselfe becomes honour, peace, health, foode, raiment,
for there we Reign with christ, in whom, and through whom, God himself becomes honour, peace, health, food, raiment,
c-acp a-acp pns12 vvi p-acp np1, p-acp ro-crq, cc p-acp ro-crq, np1 px31 vvz n1, n1, n1, n1, n1,
(53) verse (DIV2)
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and all things needfull to the perfection of felicitie. Now these two beeing Gods kingdome, differ thus;
and all things needful to the perfection of felicity. Now these two being God's Kingdom, differ thus;
cc d n2 j p-acp dt n1 pp-f n1. av d crd vbg npg1 n1, vvb av;
(53) verse (DIV2)
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The state of grace is the beginning and entrance to the state of glorie; and the state of glorie is the perfection of the state of grace.
The state of grace is the beginning and Entrance to the state of glory; and the state of glory is the perfection of the state of grace.
dt n1 pp-f n1 vbz dt n1 cc n1 p-acp dt n1 pp-f n1; cc dt n1 pp-f n1 vbz dt n1 pp-f dt n1 pp-f n1.
(53) verse (DIV2)
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This state of glorie is the citie; and the state of grace, as it were, the suburbs of it.
This state of glory is the City; and the state of grace, as it were, the suburbs of it.
d n1 pp-f n1 vbz dt n1; cc dt n1 pp-f n1, c-acp pn31 vbdr, dt n2 pp-f pn31.
(53) verse (DIV2)
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In this life, wee liue in the kingdome of grace; but the kingdome of glorie, is reserued for the life to come:
In this life, we live in the Kingdom of grace; but the Kingdom of glory, is reserved for the life to come:
p-acp d n1, pns12 vvb p-acp dt n1 pp-f n1; cc-acp dt n1 pp-f n1, vbz vvn p-acp dt n1 pc-acp vvi:
(53) verse (DIV2)
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and this speciall kingdome of God in both these estates, doe we here pray for.
and this special Kingdom of God in both these estates, do we Here pray for.
cc d j n1 pp-f np1 p-acp d d n2, vdb pns12 av vvb p-acp.
(53) verse (DIV2)
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Thy kingdome ] This imports that there is another kingdome, euen the kingdome of Satan, which is a kingdome of darkenes, full of all disorder and confusion, through sinne, which greatly hindereth & annoyeth Gods kingdome of grace especially.Thy Kingdom ] This imports that there is Another Kingdom, even the Kingdom of Satan, which is a Kingdom of darkness, full of all disorder and confusion, through sin, which greatly hindereth & annoyeth God's Kingdom of grace especially.
po21 n1 ] d vvz cst pc-acp vbz j-jn n1, av-j dt n1 pp-f np1, r-crq vbz dt n1 pp-f n1, j pp-f d n1 cc n1, p-acp n1, r-crq av-j vvz cc vvz npg1 n1 pp-f n1 av-j.
(53) verse (DIV2)
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Come ] That is, to vs men in the world; and then it commeth, when God doth erect & establish the same in their hearts: Come ] That is, to us men in the world; and then it comes, when God does erect & establish the same in their hearts:
vvb ] cst vbz, p-acp pno12 n2 p-acp dt n1; cc cs pn31 vvz, c-crq np1 vdz vvi cc vvi dt d p-acp po32 n2:
(53) verse (DIV2)
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now vnto perfection it comes by 5. degrees;
now unto perfection it comes by 5. Degrees;
av p-acp n1 pn31 vvz p-acp crd n2;
(53) verse (DIV2)
697
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1. When God giues vnto men the outward meanes of saluation, wherein he doth reueale his grace & fauour in Christ;
1. When God gives unto men the outward means of salvation, wherein he does reveal his grace & favour in christ;
crd c-crq np1 vvz p-acp n2 dt j n2 pp-f n1, c-crq pns31 vdz vvi po31 n1 cc vvi p-acp np1;
(53) verse (DIV2)
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as the Gospel preached, which is therefore called the word of the kingdome, Matth. 13. 19. And so Christ (hauing relation to his preaching, which he confirmed by miracles, among the Iewes) saith, The kingdome of God is come vnto you, Luk. 11. 20. and beeing demaunded by the Pharisies, when the kingdome of God should come? he tels them, it was among them, Luk. 17. 21. meaning, that it was brought vnto them, by the ministerie of Iohn Baptist, of himselfe, and of his Disciples;
as the Gospel preached, which is Therefore called the word of the Kingdom, Matthew 13. 19. And so christ (having Relation to his preaching, which he confirmed by Miracles, among the Iewes) Says, The Kingdom of God is come unto you, Luk. 11. 20. and being demanded by the Pharisees, when the Kingdom of God should come? he tells them, it was among them, Luk. 17. 21. meaning, that it was brought unto them, by the Ministry of John Baptist, of himself, and of his Disciples;
c-acp dt n1 vvd, r-crq vbz av vvn dt n1 pp-f dt n1, np1 crd crd cc av np1 (vhg n1 p-acp po31 vvg, r-crq pns31 vvd p-acp n2, p-acp dt np2) vvz, dt n1 pp-f np1 vbz vvn p-acp pn22, np1 crd crd cc vbg vvn p-acp dt np2, c-crq dt n1 pp-f np1 vmd vvi? pns31 vvz pno32, pn31 vbds p-acp pno32, np1 crd crd n1, cst pn31 vbds vvn p-acp pno32, p-acp dt n1 pp-f np1 np1, pp-f px31, cc pp-f po31 n2;
(53) verse (DIV2)
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although indeed, it were without profit to many of them. 2. When the word preached inlightens the minde,
although indeed, it were without profit to many of them. 2. When the word preached inlightens the mind,
cs av, pn31 vbdr p-acp n1 p-acp d pp-f pno32. crd c-crq dt n1 vvn vvz dt n1,
(53) verse (DIV2)
697
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so as a man knowes and vnderstands the mysterie of the Gospel, which is the law of this kingdome. 3. When a man is thereby regenerate,
so as a man knows and understands the mystery of the Gospel, which is the law of this Kingdom. 3. When a man is thereby regenerate,
av c-acp dt n1 vvz cc vvz dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f d n1. crd c-crq dt n1 vbz av vvn,
(53) verse (DIV2)
697
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and so brought into this kingdome;
and so brought into this Kingdom;
cc av vvn p-acp d n1;
(53) verse (DIV2)
697
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and the aime of God, whereby hee puls men from the kingdome of darkenesse? O then we should mourne!
and the aim of God, whereby he puls men from the Kingdom of darkness? O then we should mourn!
cc dt vvb pp-f np1, c-crq pns31 vvz n2 p-acp dt n1 pp-f n1? sy av pns12 vmd vvi!
(53) verse (DIV2)
701
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for by regeneration we haue effectuall entrance into the state of grace, wherein Christ rules in vs by his word and spirit, for by regeneration we have effectual Entrance into the state of grace, wherein christ rules in us by his word and Spirit,
c-acp p-acp n1 pns12 vhb j n1 p-acp dt n1 pp-f n1, c-crq np1 vvz p-acp pno12 p-acp po31 n1 cc n1,
(53) verse (DIV2)
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and wee yeeld subiection vnto him. 4. At the ende of this life, when the bodie goeth to the earth,
and we yield subjection unto him. 4. At the end of this life, when the body Goes to the earth,
cc pns12 vvb n1 p-acp pno31. crd p-acp dt n1 pp-f d n1, c-crq dt n1 vvz p-acp dt n1,
(53) verse (DIV2)
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but the soule to God that gaue it, beeing translated to the ioyes of heauen, in the glorie of this kingdome. 5. At the last iudgement, when body and soule beeing vnited againe, are both made partakers of the glorie of this kingdome:
but the soul to God that gave it, being translated to the Joys of heaven, in the glory of this Kingdom. 5. At the last judgement, when body and soul being united again, Are both made partakers of the glory of this Kingdom:
cc-acp dt n1 p-acp np1 cst vvd pn31, vbg vvn p-acp dt n2 pp-f n1, p-acp dt n1 pp-f d n1. crd p-acp dt ord n1, q-crq n1 cc n1 vbg vvn av, vbr d vvn n2 pp-f dt n1 pp-f d n1:
(53) verse (DIV2)
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and this is the full and perfect cōming of it. So then our request to God in this petition, is to this effect;
and this is the full and perfect coming of it. So then our request to God in this petition, is to this Effect;
cc d vbz dt j cc j n-vvg pp-f pn31. av av po12 n1 p-acp np1 p-acp d n1, vbz pc-acp d n1;
(53) verse (DIV2)
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6359
O Father, let thy kingdome come to vs that be pilgrimes and strangers here on earth, prepare vs for it, O Father, let thy Kingdom come to us that be Pilgrims and Strangers Here on earth, prepare us for it,
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and enter vs into it, that be yet without;
and enter us into it, that be yet without;
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renue vs by thy spirit, that we may be subiect to thy will, confirme vs also in this estate, that our soules after this life,
renew us by thy Spirit, that we may be Subject to thy will, confirm us also in this estate, that our Souls After this life,
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and both soule and bodie at the day of iudgement may be fully glorified: yea, Lord hasten this glorie to vs, and to all thine elect. and both soul and body At the day of judgement may be Fully glorified: yea, Lord hasten this glory to us, and to all thine elect.
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The Uses. 1. Wants to ▪ be bewailed.
The Uses. 1. Wants to ▪ be bewailed.
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The wants we are taught to bewaile in this petition, either concerne our selues, or others.
The Wants we Are taught to bewail in this petition, either concern our selves, or Others.
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First, we must lament and mourne for our owne miserable estate by nature, whereby we are the seruants of sinne,
First, we must lament and mourn for our own miserable estate by nature, whereby we Are the Servants of sin,
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and so in thraldome and bondage vnder Satan: sinne leads vs into bondage, for he that committeth sinne, is the seruant of sinne:
and so in thraldom and bondage under Satan: sin leads us into bondage, for he that Committeth sin, is the servant of sin:
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and where sinne raigneth, there the deuill hath dominion.
and where sin Reigneth, there the Devil hath dominion.
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And hence it comes that wee rebell so much against the kingdome of God, and refuse to stoop to the scepter of his word.
And hence it comes that we rebel so much against the Kingdom of God, and refuse to stoop to the sceptre of his word.
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Indeede this bondage is weakened in Gods children, but none is wholly freed from it in this life, as Pauls complaint declares;
Indeed this bondage is weakened in God's children, but none is wholly freed from it in this life, as Paul's complaint declares;
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Rom. 7. 14. The law is spirituall, but I am carnall, sold vnder sin. The naturall man is dead in sinne, and feeles it not;
Rom. 7. 14. The law is spiritual, but I am carnal, sold under since. The natural man is dead in sin, and feels it not;
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wee therefore must labour to feele in our selues this spirituall bondage vnder sinne, and when we feele it, we must bewaile it,
we Therefore must labour to feel in our selves this spiritual bondage under sin, and when we feel it, we must bewail it,
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and so shew some life of grace to be in vs. This Paul did, Rom. 7. 24. O. wretched man that I am, who shall deliuer me from the body of this death!
and so show Some life of grace to be in us This Paul did, Rom. 7. 24. O. wretched man that I am, who shall deliver me from the body of this death!
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Looke as the prisoner feeles his bolts and fetters, so sensibly should we feele the chaine of sinne, wherewith our soules are kept in bondage;
Look as the prisoner feels his bolts and fetters, so sensibly should we feel the chain of sin, wherewith our Souls Are kept in bondage;
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and till we feele it, and bewaile it, the kingdome of Christ doth not come vnto vs:
and till we feel it, and bewail it, the Kingdom of christ does not come unto us:
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wee must therefore euery day, crie vnto Christ our Lord, that he would shew himselfe to be our Redeemer, by breaking the fetters of sinne, wherewith our soules are kept in bondage,
we must Therefore every day, cry unto christ our Lord, that he would show himself to be our Redeemer, by breaking the fetters of sin, wherewith our Souls Are kept in bondage,
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and giuing vs that free spirit, which may fully erect his blessed kingdome in our hearts;
and giving us that free Spirit, which may Fully erect his blessed Kingdom in our hearts;
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for where the spirit is, there is libertie, 2. Cor. 3. 17.for where the Spirit is, there is liberty, 2. Cor. 3. 17.
p-acp c-crq dt n1 vbz, pc-acp vbz n1, crd np1 crd crd
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Secondly, wee must bewaile the sinnes of all the world, in the transgression of Gods law, whereby God is dishonoured,
Secondly, we must bewail the Sins of all the world, in the Transgression of God's law, whereby God is dishonoured,
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(53) verse (DIV2)
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and his kingdome hindered, and the kingdome of darkenesse furthered: 2. Pet. 2. 7, 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time.
and his Kingdom hindered, and the Kingdom of darkness furthered: 2. Pet. 2. 7, 8. Just Lot vexed his righteous soul with the unclean Conversation of the wicked of his time.
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(53) verse (DIV2)
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1. King. 19. 10. When Elias saw the children of Israel forsake Gods couenant, breake downe his altars,
1. King. 19. 10. When Elias saw the children of Israel forsake God's Covenant, break down his Altars,
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(53) verse (DIV2)
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and slay his Prophets with the sword, then he became very zealous for the Lord of hosts. and slay his prophets with the sword, then he became very zealous for the Lord of hosts.
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(53) verse (DIV2)
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Psal. 119. 136. Mine eies (saith Dauid) gush out with riuers of water, because they keepe not thy Law.
Psalm 119. 136. Mine eyes (Says David) gush out with Rivers of water, Because they keep not thy Law.
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(53) verse (DIV2)
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Vers. 139. My zeale hath euen consumed me, because mine enemies haue forgotten thy law. Mark. 3. 5. Christ mourned for the hardnesse of the hearts of the people.
Vers. 139. My zeal hath even consumed me, Because mine enemies have forgotten thy law. Mark. 3. 5. christ mourned for the hardness of the hearts of the people.
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(53) verse (DIV2)
701
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and Luke 19. 41, 42. Hee wept ouer Ierusalem, for that they knew not the day of their visitation.
and Luke 19. 41, 42. He wept over Ierusalem, for that they knew not the day of their Visitation.
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(53) verse (DIV2)
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Now looke how these were affected with the raigning sinnes of their times, so must we also mourne for their sinnes that raigne among vs;
Now look how these were affected with the reigning Sins of their times, so must we also mourn for their Sins that Reign among us;
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(53) verse (DIV2)
701
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as Atheisine, and profanenesse, contempt of Gods word, blasphemie, sabbaoth breaking, oppression, crueltie, and pride:
as Athenians, and profaneness, contempt of God's word, blasphemy, Sabbaoth breaking, oppression, cruelty, and pride:
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(53) verse (DIV2)
701
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all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie;
all good Subjects Are grieved much when they see foreign enemies display among them banners of victory;
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(53) verse (DIV2)
701
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6388
how much more then ought the godly to grieue, when they see impietie practised with an high hand, which is as it were a flagge of defiance in the kingdome of Christ,
how much more then ought the godly to grieve, when they see impiety practised with an high hand, which is as it were a flag of defiance in the Kingdom of christ,
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(53) verse (DIV2)
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and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes? When the deuil sees one that hath liued in sinne,
and a special ensign of Satan triumphing in the increase of his Kingdom of darkness? When the Devil sees one that hath lived in sin,
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(53) verse (DIV2)
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but cast a looke toward the kingdome of Christ, hee rageth greatly, and labours by all meanes to turne him backe:
but cast a look towards the Kingdom of christ, he rages greatly, and labours by all means to turn him back:
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(53) verse (DIV2)
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and when we see those that haue made profession of religion, returne againe to the lusts of their former ignorance, O it should grieue our soules,
and when we see those that have made profession of Religion, return again to the Lustiest of their former ignorance, Oh it should grieve our Souls,
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(53) verse (DIV2)
701
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and cause vs to pray, thy kingdome come. Doe we perceiue the Turke, or Pope,
and cause us to pray, thy Kingdom come. Do we perceive the Turk, or Pope,
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(53) verse (DIV2)
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or any instrument of Satan, either by subtiltie or tyrannie, to hinder the Gospel preached, which is the scepter of Christs kingdome,
or any Instrument of Satan, either by subtlety or tyranny, to hinder the Gospel preached, which is the sceptre of Christ Kingdom,
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3. Use. Duties to be practised.
3. Use. Duties to be practised.
crd vvb. n2 pc-acp vbi vvn.
(53) verse (DIV2)
704
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6395
Or doe we see the want of Gods ordinance in preaching, sacraments, and discipline, which serue for the furtherance of Christs kingdome;
Or do we see the want of God's Ordinance in preaching, Sacraments, and discipline, which serve for the furtherance of Christ Kingdom;
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6396
or the Lords people committed to ignorant or idle Ministers, to scandalous teachers, either for life or doctrine? In all these we haue cause of mourning,
or the lords people committed to ignorant or idle Ministers, to scandalous Teachers, either for life or Doctrine? In all these we have cause of mourning,
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(53) verse (DIV2)
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6397
and they should stirre vp our hearts to crie vnto the Lord, Thy kingdome come. Use 2. Graces to be desired.
and they should stir up our hearts to cry unto the Lord, Thy Kingdom come. Use 2. Graces to be desired.
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(53) verse (DIV2)
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6398
As we must mourne for the wants and hinderances of Christs kingdome;
As we must mourn for the Wants and hindrances of Christ Kingdom;
c-acp pns12 vmb vvi p-acp dt n2 cc n2 pp-f npg1 n1;
(53) verse (DIV2)
703
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6399
so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome, both in our selues and others:
so we must hereby Learn to have our hearts inflamed with spiritual Desires After all helps and furtherances unto God's Kingdom, both in our selves and Others:
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(53) verse (DIV2)
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as First, for the preaching of the Gospel, and all other diuine ordinances, whereby Gods kingdome is erected and maintained:
as First, for the preaching of the Gospel, and all other divine ordinances, whereby God's Kingdom is erected and maintained:
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(53) verse (DIV2)
703
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6401
our hearts desire to God must be, that these may bee set vp and continued, where they are wanting,
our hearts desire to God must be, that these may be Set up and continued, where they Are wanting,
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(53) verse (DIV2)
703
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6402
and that God may blesse them, where they are vouchsafed.
and that God may bless them, where they Are vouchsafed.
cc cst np1 vmb vvi pno32, c-crq pns32 vbr vvn.
(53) verse (DIV2)
703
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6403
Secondly, that God would enlighten the eies of our minds, that we may see the wonders of his Law,
Secondly, that God would enlighten the eyes of our minds, that we may see the wonders of his Law,
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(53) verse (DIV2)
703
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6404
as Dauid did, that so the Lords ordinance may be blessed vnto vs. Thirdly, that we may be wholly subiect vnto Christ,
as David did, that so the lords Ordinance may be blessed unto us Thirdly, that we may be wholly Subject unto christ,
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(53) verse (DIV2)
703
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6405
and that of conscience, not onely in our outward behauiour, but in minde, and heart, in will, & in all our affections:
and that of conscience, not only in our outward behaviour, but in mind, and heart, in will, & in all our affections:
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(53) verse (DIV2)
703
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6406
wee must make sure this holy desire bee in vs indeede, and therfore must denie our selues,
we must make sure this holy desire be in us indeed, and Therefore must deny our selves,
pns12 vmb vvi av-j d j n1 vbi p-acp pno12 av, cc av vmb vvi po12 n2,
(53) verse (DIV2)
703
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6407
and subiect our selues wholly vnto God, as a willing people to serue him, and none but him;
and Subject our selves wholly unto God, as a willing people to serve him, and none but him;
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(53) verse (DIV2)
703
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6408
and then we may be sure his kingdome is come vnto vs. Fourthly, we must desire to be dissolued,
and then we may be sure his Kingdom is come unto us Fourthly, we must desire to be dissolved,
cc cs pns12 vmb vbi av-j po31 n1 vbz vvn p-acp pno12 ord, pns12 vmb vvi pc-acp vbi vvn,
(53) verse (DIV2)
703
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6409
and to be with Christ in the kingdome of glorie, for this end, that we may make an ende of sinning,
and to be with christ in the Kingdom of glory, for this end, that we may make an end of sinning,
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(53) verse (DIV2)
703
Page 271
6410
and become more obedient subiects vnto Christ;
and become more obedient Subjects unto christ;
cc vvi av-dc j n2-jn p-acp np1;
(53) verse (DIV2)
703
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6411
yea, wholly ruled by him, though for the good of others, we must be content to liue.
yea, wholly ruled by him, though for the good of Others, we must be content to live.
uh, av-jn vvn p-acp pno31, cs p-acp dt j pp-f n2-jn, pns12 vmb vbi j pc-acp vvi.
(53) verse (DIV2)
703
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6412
Fiftly, that Christ would come in iudgement, when all things shall be subdued vnto God, and all his obedient subiects shall be fully glorified.
Fifty, that christ would come in judgement, when all things shall be subdued unto God, and all his obedient Subjects shall be Fully glorified.
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(53) verse (DIV2)
703
Page 272
6413
This wee may desire in heart, though we must leaue the time to Gods good pleasure, still waiting for it by faith in his promise.
This we may desire in heart, though we must leave the time to God's good pleasure, still waiting for it by faith in his promise.
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(53) verse (DIV2)
703
Page 272
6414
Sixtly, that God would inlarge his sanctuarie here on earth, gather his elect more and more,
Sixty, that God would enlarge his sanctuary Here on earth, gather his elect more and more,
ord, cst np1 vmd vvi po31 n1 av p-acp n1, vvb po31 j-vvn n1 cc av-dc,
(53) verse (DIV2)
703
Page 272
6415
and still defend and maintaine his Church in euery place in the world: when these desires affect our soules, then doe wee truely say, Thy kingdome come.
and still defend and maintain his Church in every place in the world: when these Desires affect our Souls, then do we truly say, Thy Kingdom come.
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(53) verse (DIV2)
703
Page 272
6417
Whatsoeuer we aske in praier, that must we endeauour after in life and conuersation, else we mocke God, saying well, and doing nothing;
Whatsoever we ask in prayer, that must we endeavour After in life and Conversation, Else we mock God, saying well, and doing nothing;
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(53) verse (DIV2)
705
Page 272
6418
First therefore, as we say, Thy kingdome come, so must we seeke to meet it, & striue to enter into it;
First Therefore, as we say, Thy Kingdom come, so must we seek to meet it, & strive to enter into it;
ord av, c-acp pns12 vvb, po21 n1 vvi, av vmb pns12 vvi pc-acp vvi pn31, cc vvb pc-acp vvi p-acp pn31;
(53) verse (DIV2)
705
Page 272
6419
for this end God giues vs time to liue in this world, that here we might enter the gate of grace,
for this end God gives us time to live in this world, that Here we might enter the gate of grace,
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(53) verse (DIV2)
705
Page 272
6420
and wait for the fruition of glorie:
and wait for the fruition of glory:
cc vvi p-acp dt n1 pp-f n1:
(53) verse (DIV2)
705
Page 272
6421
and therefore we must diligently frequent the suburbs of this heauenly Ierusalem, euen the preaching of the word,
and Therefore we must diligently frequent the suburbs of this heavenly Ierusalem, even the preaching of the word,
cc av pns12 vmb av-j vvi dt n2 pp-f d j np1, av-j dt vvg pp-f dt n1,
(53) verse (DIV2)
705
Page 272
6422
and therein labour both for true humiliation and conuersion, or else wee cannot enter into this kingdome, Math. 18. 3. Iohn 3. 5. First, we must haue the pride of our hearts pulled downe,
and therein labour both for true humiliation and conversion, or Else we cannot enter into this Kingdom, Math. 18. 3. John 3. 5. First, we must have the pride of our hearts pulled down,
cc av vvb d p-acp j n1 cc n1, cc av pns12 vmbx vvi p-acp d n1, np1 crd crd np1 crd crd ord, pns12 vmb vhi dt n1 pp-f po12 n2 vvn a-acp,
(53) verse (DIV2)
705
Page 272
6423
and become as little children, beeing humbled in our selues through the knowledge of our sinnes,
and become as little children, being humbled in our selves through the knowledge of our Sins,
cc vvi p-acp j n2, vbg vvn p-acp po12 n2 p-acp dt n1 pp-f po12 n2,
(53) verse (DIV2)
705
Page 272
6424
and the feeling of that miserie which is due vnto vs for them:
and the feeling of that misery which is due unto us for them:
cc dt n-vvg pp-f d n1 r-crq vbz j-jn p-acp pno12 p-acp pno32:
(53) verse (DIV2)
705
Page 272
6425
yea, wee must confesse them vnto God, and crie vnto him for mercie, and by this meanes lay aside this burden, which hinders our entrance into the gate of grace.
yea, we must confess them unto God, and cry unto him for mercy, and by this means lay aside this burden, which hinders our Entrance into the gate of grace.
uh, pns12 vmb vvi pno32 p-acp np1, cc vvi p-acp pno31 p-acp n1, cc p-acp d n2 vvd av d n1, r-crq vvz po12 n1 p-acp dt n1 pp-f n1.
(53) verse (DIV2)
705
Page 272
6426
Secondly, we must bee conuerted and changed by the renuing of our mindes, our hearts must cleaue vnto God,
Secondly, we must be converted and changed by the renewing of our minds, our hearts must cleave unto God,
ord, pns12 vmb vbi vvn cc vvn p-acp dt vvg pp-f po12 n2, po12 n2 vmb vvi p-acp np1,
(53) verse (DIV2)
705
Page 272
6427
and we must carry therein a resolute purpose not to sinne: when these things be in vs, we enter into Gods kingdome;
and we must carry therein a resolute purpose not to sin: when these things be in us, we enter into God's Kingdom;
cc pns12 vmb vvi av dt j n1 xx p-acp n1: c-crq d n2 vbb p-acp pno12, pns12 vvb p-acp ng1 n1;
(53) verse (DIV2)
705
Page 272
6428
but till we endeauour after them in some truth, we say in vaine, Thy kingdome come.
but till we endeavour After them in Some truth, we say in vain, Thy Kingdom come.
cc-acp c-acp pns12 vvb p-acp pno32 p-acp d n1, pns12 vvb p-acp j, po21 n1 vvi.
(53) verse (DIV2)
705
Page 272
6429
Secondly, wee must bee carefull to bring forth the fruites of Gods kingdome;
Secondly, we must be careful to bring forth the fruits of God's Kingdom;
ord, pns12 vmb vbi j pc-acp vvi av dt n2 pp-f npg1 n1;
(53) verse (DIV2)
706
Page 272
6430
for therefore doth he send it among men, and for want hereof, doth he take it from them, Matth. 21. 43. Now these fruits are Righteousnesse, peace, and ioy in the holy Ghost, Rom. 14. 17. whereof we haue spoken before:
for Therefore does he send it among men, and for want hereof, does he take it from them, Matthew 21. 43. Now these fruits Are Righteousness, peace, and joy in the holy Ghost, Rom. 14. 17. whereof we have spoken before:
c-acp av vdz pns31 vvi pn31 p-acp n2, cc p-acp n1 av, vdz pns31 vvi pn31 p-acp pno32, np1 crd crd av d n2 vbr n1, n1, cc n1 p-acp dt j n1, np1 crd crd c-crq pns12 vhb vvn a-acp:
(53) verse (DIV2)
706
Page 272
6431
all which, we must labour to finde in our hearts, and to expresse in our liues, else this kingdome shall be taken from vs,
all which, we must labour to find in our hearts, and to express in our lives, Else this Kingdom shall be taken from us,
d r-crq, pns12 vmb vvi pc-acp vvi p-acp po12 n2, cc pc-acp vvi p-acp po12 n2, av d n1 vmb vbi vvn p-acp pno12,
(53) verse (DIV2)
706
Page 272
6432
& we shall neuer see the glorie of it.
& we shall never see the glory of it.
cc pns12 vmb av-x vvi dt n1 pp-f pn31.
(53) verse (DIV2)
706
Page 272
6433
Thirdly, hence we must learne to bee contented in all estates of this life whatsoeuer, the hope of the glory of this kingdome which we pray for, must swallow vp all the sorrowes that earthly calamities can bring vpon vs:
Thirdly, hence we must Learn to be contented in all estates of this life whatsoever, the hope of the glory of this Kingdom which we pray for, must swallow up all the sorrows that earthly calamities can bring upon us:
ord, av pns12 vmb vvi pc-acp vbi vvn p-acp d n2 pp-f d n1 r-crq, dt n1 pp-f dt n1 pp-f d n1 r-crq pns12 vvb p-acp, vmb vvi a-acp d dt n2 cst j n2 vmb vvi p-acp pno12:
(53) verse (DIV2)
707
Page 272
6434
This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth, Hebr. 11. 13, 14. Yea, this renues the inner man, it cheeres the heart,
This it was that made the Patriarchs to walk contented in the state of Pilgrims and Strangers Here on earth, Hebrew 11. 13, 14. Yea, this renews the inner man, it cheers the heart,
d pn31 vbds cst vvd dt n2 pc-acp vvi vvn p-acp dt n1 pp-f n2 cc n2 av p-acp n1, np1 crd crd, crd uh, d vvz dt j n1, pn31 vvz dt n1,
(53) verse (DIV2)
707
Page 273
6451
Now beeing prepared, wee must waite, as Iob did, euery day till our changing come.
Now being prepared, we must wait, as Job did, every day till our changing come.
av vbg vvn, pns12 vmb vvi, p-acp np1 vdd, d n1 p-acp po12 n-vvg vvi.
(53) verse (DIV2)
709
Page 273
6435
and keepes it from fainting, though the outward man perish, to looke after the ioyes of this kingdome, which are the things not seene: and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō, saying, Feare not little flocke, it is your Fathers good pleasure to giue you the kingdome, Luk. 12. 32.
and keeps it from fainting, though the outward man perish, to look After the Joys of this Kingdom, which Are the things not seen: and Therefore christ herewith comforts his Disciples against the sorrow of affliction, saying, fear not little flock, it is your Father's good pleasure to give you the Kingdom, Luk. 12. 32.
cc vvz pn31 p-acp vvg, cs dt j n1 vvi, pc-acp vvi p-acp dt n2 pp-f d n1, r-crq vbr dt n2 xx vvn: cc av np1 av vvz po31 n2 p-acp dt n1 pp-f n1, vvg, vvb xx j n1, pn31 vbz po22 ng1 j n1 pc-acp vvi pn22 dt n1, np1 crd crd
(53) verse (DIV2)
707
Page 273
6436
Fourthly, wee must all labour in our places and callings, to bring one another into this kingdome, one neighbour another, & one friend another;
Fourthly, we must all labour in our places and callings, to bring one Another into this Kingdom, one neighbour Another, & one friend Another;
ord, pns12 vmb d n1 p-acp po12 n2 cc n2, pc-acp vvi crd j-jn p-acp d n1, crd n1 j-jn, cc crd n1 j-jn;
(53) verse (DIV2)
708
Page 273
6437
Ezek. 18. 30. Returne, (saith the Lord to the house of Israel) and cause one another to returne.
Ezekiel 18. 30. Return, (Says the Lord to the house of Israel) and cause one Another to return.
np1 crd crd vvb, (vvz dt n1 p-acp dt n1 pp-f np1) cc n1 pi j-jn pc-acp vvi.
(53) verse (DIV2)
708
Page 273
6438
This the Prophet Isay noteth as a practise of the subiects of this kingdome, that they shall say one to another, come, let vs goe vp to the mountaine of the Lord, Isay 2. 3. But masters of families especially, must looke to the practise of this dutie,
This the Prophet Saiah notes as a practice of the Subjects of this Kingdom, that they shall say one to Another, come, let us go up to the mountain of the Lord, Saiah 2. 3. But Masters of families especially, must look to the practice of this duty,
d dt n1 np1 vvz p-acp dt n1 pp-f dt n2-jn pp-f d n1, cst pns32 vmb vvi pi p-acp n-jn, vvb, vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1, np1 crd crd p-acp ng1 pp-f n2 av-j, vmb vvi p-acp dt n1 pp-f d n1,
(53) verse (DIV2)
708
Page 273
6439
and labour to bring Gods kingdome into their families: for this ende they must see to these things;
and labour to bring God's Kingdom into their families: for this end they must see to these things;
cc n1 pc-acp vvi npg1 n1 p-acp po32 n2: c-acp d n1 pns32 vmb vvi p-acp d n2;
(53) verse (DIV2)
708
Page 273
6440
First, that there bee no manifest or open sinne permitted in their families;
First, that there be no manifest or open sin permitted in their families;
ord, cst pc-acp vbi dx j cc j n1 vvn p-acp po32 n2;
(53) verse (DIV2)
708
Page 273
6441
ridde thy house of such a person, if thou canst not reforme him, Psalm. 101. 7. Secondly, instruct thy familie in the way of the Lord, that they may know to liue righteously and vprightly both before God and man.
rid thy house of such a person, if thou Canst not reform him, Psalm. 101. 7. Secondly, instruct thy family in the Way of the Lord, that they may know to live righteously and uprightly both before God and man.
vvn po21 n1 pp-f d dt n1, cs pns21 vm2 xx vvi pno31, n1. crd crd ord, vvb po21 n1 p-acp dt n1 pp-f dt n1, cst pns32 vmb vvi pc-acp vvi av-j cc av-j av-d p-acp np1 cc n1.
(53) verse (DIV2)
708
Page 273
6442
Thirdly, set vp and maintaine the priuate worship of God in thy familie, ioyne thou with them in holy duties, especially in daily calling vpon the name of God.
Thirdly, Set up and maintain the private worship of God in thy family, join thou with them in holy duties, especially in daily calling upon the name of God.
ord, vvd a-acp cc vvi dt j n1 pp-f np1 p-acp po21 n1, vvb pns21 p-acp pno32 p-acp j n2, av-j p-acp av-j vvg p-acp dt n1 pp-f np1.
(53) verse (DIV2)
708
Page 273
6443
In regard of these and such like duties it is, that the Scripture ascribes saluation to a familie, where the master or the gouernour of the house is conuerted to the faith.
In regard of these and such like duties it is, that the Scripture ascribes salvation to a family, where the master or the governor of the house is converted to the faith.
p-acp n1 pp-f d cc d j n2 pn31 vbz, cst dt np1 vvz n1 p-acp dt n1, c-crq dt n1 cc dt n1 pp-f dt n1 vbz vvn p-acp dt n1.
(53) verse (DIV2)
708
Page 273
6444
And for the practise hereof, the holy Patriarkes are commended to all posteritie:
And for the practice hereof, the holy Patriarchs Are commended to all posterity:
cc p-acp dt n1 av, dt j n2 vbr vvn p-acp d n1:
(53) verse (DIV2)
708
Page 273
6445
God saith of Abraham, I know him that hee will command his sonnes, and his houshold after him, that they keepe the way of the Lord:
God Says of Abraham, I know him that he will command his Sons, and his household After him, that they keep the Way of the Lord:
np1 vvz pp-f np1, pns11 vvb pno31 cst pns31 vmb vvi po31 n2, cc po31 n1 p-acp pno31, cst pns32 vvb dt n1 pp-f dt n1:
(53) verse (DIV2)
708
Page 273
6446
and Iacob commands his family to put away their strange gods, and to clense themselues: and Ioshuah prosessed publikely, that he and his familie would serue the Lord.
and Iacob commands his family to put away their strange God's, and to cleanse themselves: and Joshua processed publicly, that he and his family would serve the Lord.
cc np1 vvz po31 n1 pc-acp vvi av po32 j n2, cc pc-acp vvi px32: cc np1 j-vvn av-j, cst pns31 cc po31 n1 vmd vvi dt n1.
(53) verse (DIV2)
708
Page 273
6447
Fiftly, hence wee must learne, euery day to prepare our selues to die, for by death our soules enter into the glorie of this kingdome, which we pray may come vnto vs;
Fifty, hence we must Learn, every day to prepare our selves to die, for by death our Souls enter into the glory of this Kingdom, which we pray may come unto us;
ord, av pns12 vmb vvi, d n1 pc-acp vvi po12 n2 p-acp vvi, c-acp p-acp n1 po12 n2 vvi p-acp dt n1 pp-f d n1, r-crq pns12 vvb vmb vvi p-acp pno12;
(53) verse (DIV2)
709
Page 273
6448
and therefore we must be ready to receiue it euery day, that whensoeuer our King commeth vnto vs, either by death,
and Therefore we must be ready to receive it every day, that whensoever our King comes unto us, either by death,
cc av pns12 vmb vbi j pc-acp vvi pn31 d n1, cst c-crq po12 n1 vvz p-acp pno12, av-d p-acp n1,
(53) verse (DIV2)
709
Page 273
6449
or in the last iudgement, wee may passe from grace to glorie.
or in the last judgement, we may pass from grace to glory.
cc p-acp dt ord n1, pns12 vmb vvi p-acp n1 p-acp n1.
(53) verse (DIV2)
709
Page 273
6450
And indeede wee cannot with comfort make this petition, vnlesse wee bee in some measure prepared for death, and that euery day.
And indeed we cannot with Comfort make this petition, unless we be in Some measure prepared for death, and that every day.
cc av pns12 vmbx p-acp vvi vvi d n1, cs pns12 vbb p-acp d n1 vvn p-acp n1, cc cst d n1.
(53) verse (DIV2)
709
Page 273
6452
Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh;
Look how the godly in the old Testament looked for our Saviour Christ First coming in the Flesh;
vvb c-crq dt j p-acp dt j n1 vvd p-acp po12 n1 npg1 ord vvg p-acp dt n1;
(53) verse (DIV2)
709
Page 273
6453
so must we waite for his comming to vs, either by death, or iudgement, neither must any thing dismay vs in this waiting, no not death it selfe;
so must we wait for his coming to us, either by death, or judgement, neither must any thing dismay us in this waiting, no not death it self;
av vmb pns12 vvi p-acp po31 n-vvg p-acp pno12, av-d p-acp n1, cc n1, av-d vmb d n1 vvb pno12 p-acp d j-vvg, uh-dx xx n1 pn31 n1;
(53) verse (DIV2)
709
Page 274
6454
for the sooner we die, the sooner wee may enter into glorie.
for the sooner we die, the sooner we may enter into glory.
p-acp dt av-c pns12 vvi, dt av-c pns12 vmb vvi p-acp n1.
(53) verse (DIV2)
709
Page 274
6455
And here wee may take a viewe of the monstrous hypocrisie of the world, for who will not say these words, Thy kingdome come? but yet the most men neglect to prepare themselues for entrance into this kingdome;
And Here we may take a view of the monstrous hypocrisy of the world, for who will not say these words, Thy Kingdom come? but yet the most men neglect to prepare themselves for Entrance into this Kingdom;
cc av pns12 vmb vvi dt n1 pp-f dt j n1 pp-f dt n1, p-acp r-crq vmb xx vvi d n2, po21 n1 vvi? p-acp av dt av-ds n2 vvb pc-acp vvi px32 p-acp n1 p-acp d n1;
(53) verse (DIV2)
709
Page 274
6456
nay many contemne the word and praier, which are the meanes whereby we haue admittance into the state of grace,
nay many contemn the word and prayer, which Are the means whereby we have admittance into the state of grace,
uh-x d vvb dt n1 cc n1, r-crq vbr dt n2 c-crq pns12 vhb n1 p-acp dt n1 pp-f n1,
(53) verse (DIV2)
709
Page 274
6457
and are prepared for the kingdome of glorie.
and Are prepared for the Kingdom of glory.
cc vbr vvn p-acp dt n1 pp-f n1.
(53) verse (DIV2)
709
Page 274
6458
Sixtly, wee may here learne of our Sauiour Christ the practise of humilitie, and in all things to giue all glorie to God;
Sixty, we may Here Learn of our Saviour christ the practice of humility, and in all things to give all glory to God;
ord, pns12 vmb av vvi pp-f po12 n1 np1 dt n1 pp-f n1, cc p-acp d n2 pc-acp vvi d n1 p-acp np1;
(53) verse (DIV2)
710
Page 274
6459
for though this kingdome pertaine equally to him (as hee is God) with the father;
for though this Kingdom pertain equally to him (as he is God) with the father;
c-acp cs d n1 vvi av-j p-acp pno31 (c-acp pns31 vbz n1) p-acp dt n1;
(53) verse (DIV2)
710
Page 274
6460
yet because he hath it from the father, as he is the son, therfore he will haue it wholly attributed vnto him;
yet Because he hath it from the father, as he is the son, Therefore he will have it wholly attributed unto him;
av c-acp pns31 vhz pn31 p-acp dt n1, c-acp pns31 vbz dt n1, av pns31 vmb vhi pn31 av-jn vvn p-acp pno31;
(53) verse (DIV2)
710
Page 274
6461
for he teacheth vs to say, Our father, thy kingdome come. Lastly, here obserue the necessitie of this petition, in respect of our outward estate;
for he Teaches us to say, Our father, thy Kingdom come. Lastly, Here observe the necessity of this petition, in respect of our outward estate;
c-acp pns31 vvz pno12 pc-acp vvi, po12 n1, po21 n1 vvi. ord, av vvb dt n1 pp-f d n1, p-acp n1 pp-f po12 j n1;
(53) verse (DIV2)
710
Page 274
6462
for the comming of this kingdome to any estate, is a speciall cause of prosperitie and happinesse vnto it:
for the coming of this Kingdom to any estate, is a special cause of Prosperity and happiness unto it:
p-acp dt n-vvg pp-f d n1 p-acp d n1, vbz dt j n1 pp-f n1 cc n1 p-acp pn31:
(53) verse (DIV2)
711
Page 274
6463
for where this kingdome is, Gods hand of blessing and protection is in a speciall manner:
for where this Kingdom is, God's hand of blessing and protection is in a special manner:
c-acp c-crq d n1 vbz, npg1 n1 pp-f n1 cc n1 vbz p-acp dt j n1:
(53) verse (DIV2)
711
Page 274
6464
here the Lord raigneth, and his glorious and blessed Angels, which are mightie in strength and power, keepe watch and guard in that kingdome,
Here the Lord Reigneth, and his glorious and blessed Angels, which Are mighty in strength and power, keep watch and guard in that Kingdom,
av dt n1 vvz, cc po31 j cc j-vvn n2, r-crq vbr j p-acp n1 cc n1, vvb n1 cc vvi p-acp d n1,
(53) verse (DIV2)
711
Page 274
6465
and about that people who haue the Lord for their King and God.
and about that people who have the Lord for their King and God.
cc p-acp d n1 r-crq vhb dt n1 p-acp po32 n1 cc np1.
(53) verse (DIV2)
711
Page 274
6466
Hence it is, that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults,
Hence it is, that this our Kingdom hath so long enjoyed peace and protection from many dangerous assaults,
av pn31 vbz, cst d po12 n1 vhz av av-j vvn n1 cc n1 p-acp d j n2,
(53) verse (DIV2)
711
Page 274
6467
because we embrace and professe the Gospel, which is the scepter of Gods kingdome;
Because we embrace and profess the Gospel, which is the sceptre of God's Kingdom;
c-acp pns12 vvb cc vvi dt n1, r-crq vbz dt n1 pp-f npg1 n1;
(53) verse (DIV2)
711
Page 274
6468
and if wee could doe it in sinceritie, and walke worthie of the Lord our King, our prosperitie should bee as the stoods,
and if we could do it in sincerity, and walk worthy of the Lord our King, our Prosperity should be as the stoods,
cc cs pns12 vmd vdi pn31 p-acp n1, cc vvi j pp-f dt n1 po12 n1, po12 n1 vmd vbi p-acp dt n2,
(53) verse (DIV2)
711
Page 274
6469
and our peace as the Sunne and Moone in heauen.
and our peace as the Sun and Moon in heaven.
cc po12 n1 p-acp dt n1 cc n1 p-acp n1.
(53) verse (DIV2)
711
Page 274
6470
And therefore they that loue the peace of this kingdome, must embrace and obey the Gospel,
And Therefore they that love the peace of this Kingdom, must embrace and obey the Gospel,
cc av pns32 cst vvb dt n1 pp-f d n1, vmb vvi cc vvi dt n1,
(53) verse (DIV2)
711
Page 274
6471
and pray for the happie and flourishing estate thereof, for therein standes our peace. Thy will be done, in earth as it is in heauen. The Coherence.
and pray for the happy and flourishing estate thereof, for therein Stands our peace. Thy will be done, in earth as it is in heaven. The Coherence.
cc vvb p-acp dt j cc j-vvg n1 av, c-acp av vvz po12 n1. po21 n1 vbi vdn, p-acp n1 c-acp pn31 vbz p-acp n1. dt n1.
(53) verse (DIV2)
711
Page 274
6472
This petition dependeth on both the former thus; as a meanes whereby wee doe that which wee desire in the first petition;
This petition dependeth on both the former thus; as a means whereby we do that which we desire in the First petition;
d n1 vvz p-acp d dt j av; c-acp dt n2 c-crq pns12 vdb d r-crq pns12 vvb p-acp dt ord n1;
(53) verse (DIV2)
712
Page 274
6473
for Gods name is glorified, when his will is done:
for God's name is glorified, when his will is done:
c-acp ng1 n1 vbz vvn, c-crq po31 n1 vbz vdn:
(53) verse (DIV2)
712
Page 274
6474
and as a manifestation of that which wee desire in the second petition, for there wee pray, that Gods kingdome may come vnto vs,
and as a manifestation of that which we desire in the second petition, for there we pray, that God's Kingdom may come unto us,
cc c-acp dt n1 pp-f d r-crq pns12 vvb p-acp dt ord n1, c-acp a-acp pns12 vvb, cst ng1 n1 vmb vvi p-acp pno12,
(53) verse (DIV2)
712
Page 274
6475
and hee rule in our hearts by his word and spirit:
and he Rule in our hearts by his word and Spirit:
cc pns31 vvi p-acp po12 n2 p-acp po31 n1 cc n1:
(53) verse (DIV2)
712
Page 274
6476
now here we craue that we may doe his will, and so testisie our selues to be his loyall subiects. The meaning.
now Here we crave that we may do his will, and so testify our selves to be his loyal Subjects. The meaning.
av av pns12 vvb cst pns12 vmb vdi po31 n1, cc av vvi po12 n2 pc-acp vbi po31 j n2-jn. dt n1.
(53) verse (DIV2)
712
Page 274
6477
This petition is propounded in a comparison, which naturally standeth thus; As thy will is done in heauen, so let thy will bee done in earth: And it hath two parts;
This petition is propounded in a comparison, which naturally Stands thus; As thy will is done in heaven, so let thy will be done in earth: And it hath two parts;
d n1 vbz vvn p-acp dt n1, r-crq av-j vvz av; p-acp po21 n1 vbz vdn p-acp n1, av vvb po21 n1 vbi vdn p-acp n1: cc pn31 vhz crd n2;
(53) verse (DIV2)
713
Page 275
6478
The first respects the grace of obedience which wee pray for, Thy will be done in earth:
The First respects the grace of Obedience which we pray for, Thy will be done in earth:
dt ord vvz dt n1 pp-f n1 r-crq pns12 vvb p-acp, po21 n1 vbi vdn p-acp n1:
(53) verse (DIV2)
713
Page 275
6479
The second shewes the right manner of performing it, as it is in heauen. For the first, Thy will, &c. Gods will is onely one, considered in it selfe, as God is one;
The second shows the right manner of performing it, as it is in heaven. For the First, Thy will, etc. God's will is only one, considered in it self, as God is one;
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(53) verse (DIV2)
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yet for our vnderstanding, it may be thus distinguished:
yet for our understanding, it may be thus distinguished:
av p-acp po12 n1, pn31 vmb vbi av vvn:
(53) verse (DIV2)
714
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It is either absolute, or reuealed. Gods absolute will, is the will of his good pleasure, whereby according to his eternall counsell, hee determines of all things, what shall be done,
It is either absolute, or revealed. God's absolute will, is the will of his good pleasure, whereby according to his Eternal counsel, he determines of all things, what shall be done,
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(53) verse (DIV2)
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or what shall not be done, and in what manner. This absolute will extendeth ouer all creatures, and ouer all their actions:
or what shall not be done, and in what manner. This absolute will extendeth over all creatures, and over all their actions:
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(53) verse (DIV2)
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Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will.
Ephesians 1. 11. we Are predestinate according to the purpose of him that works all things After the counsel of his own will.
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(53) verse (DIV2)
714
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Roman. 9. 19. Who hath resisted his will? Matth. 10. 26. Without this will of God, a sparrow cannot fall to the ground.
Roman. 9. 19. Who hath resisted his will? Matthew 10. 26. Without this will of God, a sparrow cannot fallen to the ground.
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(53) verse (DIV2)
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And this absolute will of God is hidden from vs, till God reueale it by the euent.
And this absolute will of God is hidden from us, till God reveal it by the event.
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(53) verse (DIV2)
714
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Gods reuealed will, is the sacred doctrine of God in his word, whereby he signifieth vnto man,
God's revealed will, is the sacred Doctrine of God in his word, whereby he signifies unto man,
npg1 vvn n1, vbz dt j n1 pp-f np1 p-acp po31 n1, c-crq pns31 vvz p-acp n1,
(53) verse (DIV2)
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so farre as concernes his happinesse and saluation, what he ought to doe, or what he ought not to doe.
so Far as concerns his happiness and salvation, what he ought to do, or what he ought not to do.
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(53) verse (DIV2)
714
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6488
This is not Gods absolute will, but rather an effect thereof concerning man, reuealing vnto him, not what he simply and absolutely willeth to bee done,
This is not God's absolute will, but rather an Effect thereof Concerning man, revealing unto him, not what he simply and absolutely wills to be done,
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(53) verse (DIV2)
714
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for that must needes be done;
for that must needs be done;
c-acp d vmb av vbi vdn;
(53) verse (DIV2)
714
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6490
but what is pleasing or displeasing vnto him, done by man, and what he will haue man to doe,
but what is pleasing or displeasing unto him, done by man, and what he will have man to do,
cc-acp q-crq vbz vvg cc vvg p-acp pno31, vdn p-acp n1, cc r-crq pns31 vmb vhi n1 pc-acp vdi,
(53) verse (DIV2)
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or not to doe, if he desire to come to life, and would not be condemned.
or not to do, if he desire to come to life, and would not be condemned.
cc xx pc-acp vdi, cs pns31 vvb pc-acp vvi p-acp n1, cc vmd xx vbi vvn.
(53) verse (DIV2)
714
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And this reuealed will comprehendeth both the Law and the Gospel, with all their commandements, prohibitions, threatenings, exhortations, promises,
And this revealed will comprehendeth both the Law and the Gospel, with all their Commandments, prohibitions, threatenings, exhortations, promises,
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(53) verse (DIV2)
714
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6493
& such like, whereto the Apostle hath relation, when he saith, Proue what is the good will of God, and acceptable, Rom. 12. 2.
& such like, whereto the Apostle hath Relation, when he Says, Prove what is the good will of God, and acceptable, Rom. 12. 2.
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(53) verse (DIV2)
714
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6494
Now this distinction of Gods wil being according to the Scripture, hath his vse in this place;
Now this distinction of God's will being according to the Scripture, hath his use in this place;
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(53) verse (DIV2)
715
Page 275
6495
for when we say, Thy will be done, wee meane not the absolute, but the reuealed will of God. Reasons.
for when we say, Thy will be done, we mean not the absolute, but the revealed will of God. Reasons.
p-acp c-crq pns12 vvb, po21 n1 vbi vdn, pns12 vvb xx dt j, cc-acp dt vvd n1 pp-f np1. ng1.
(53) verse (DIV2)
715
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I. The absolute will of God is alwaies done, & cannot be resisted;
I. The absolute will of God is always done, & cannot be resisted;
np1 dt j n1 pp-f np1 vbz av vdn, cc vmbx vbi vvn;
(53) verse (DIV2)
715
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6497
My counsel shal stand (saith the Lord) and I will doe whatsoeuer I will: My counsel shall stand (Says the Lord) and I will do whatsoever I will:
po11 n1 vmb vvi (vvz dt n1) cc pns11 vmb vdi r-crq pns11 vmb:
(53) verse (DIV2)
715
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6498
and againe, Who hath resisted his will? that is, his absolute will;
and again, Who hath resisted his will? that is, his absolute will;
cc av, r-crq vhz vvn po31 n1? cst vbz, po31 j n1;
(53) verse (DIV2)
715
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6499
for his reuealed will is generally transgressed by men, and men doe that which seemeth good in their owne eies, notwithstanding God reueale his will to the contrarie. II. A man may sometime dissent from the absolute will of God without sinning,
for his revealed will is generally transgressed by men, and men do that which seems good in their own eyes, notwithstanding God reveal his will to the contrary. II A man may sometime dissent from the absolute will of God without sinning,
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(53) verse (DIV2)
715
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so be it he still submit himselfe to the will of God, resting therein, when it is reuealed.
so be it he still submit himself to the will of God, resting therein, when it is revealed.
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(53) verse (DIV2)
715
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6501
Thus Abraham praied for the safetie of Sodome (yet submissiuely) which God willed and decreed to destroy:
Thus Abraham prayed for the safety of Sodom (yet submissively) which God willed and decreed to destroy:
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(53) verse (DIV2)
715
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6502
and Dauid prayed for the life of his childe, which God would haue to die:
and David prayed for the life of his child, which God would have to die:
cc np1 vvd p-acp dt n1 pp-f po31 n1, r-crq np1 vmd vhi pc-acp vvi:
(53) verse (DIV2)
715
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6503
and our Sauiour Christ, prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of,
and our Saviour christ, prayed for the remooual of that cup which God had absolutely decreed he should drink of,
cc po12 n1 np1, vvd p-acp dt j pp-f d n1 r-crq np1 vhd av-j vvn pns31 vmd vvi pp-f,
(53) verse (DIV2)
715
Page 276
6504
yet submitting his will vnto his fathers.
yet submitting his will unto his Father's.
av vvg po31 n1 p-acp po31 n2.
(53) verse (DIV2)
715
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6505
And Paul according to his Apostolike function, desired to preach the Gospel in Bythin•a, but the spirit suffered him not;
And Paul according to his Apostolic function, desired to preach the Gospel in Bythin•a, but the Spirit suffered him not;
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(53) verse (DIV2)
715
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6506
which sheweth plainely it was not the will of God that he should preach there, and yet he desired it religiously without sinne, as did the rest before mentioned.
which shows plainly it was not the will of God that he should preach there, and yet he desired it religiously without sin, as did the rest before mentioned.
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(53) verse (DIV2)
715
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6507
And as in will, so in affection a man may dissent from Gods absolute will without sinne:
And as in will, so in affection a man may dissent from God's absolute will without sin:
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(53) verse (DIV2)
715
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6508
Christ as the sonne of God, knew his Fathers will, concerning the destruction of Ierusalem, and yet he wept for it, in a tender compassion ouer their miserie to come:
christ as the son of God, knew his Father's will, Concerning the destruction of Ierusalem, and yet he wept for it, in a tender compassion over their misery to come:
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(53) verse (DIV2)
715
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and so the brethren at Cesarea, wept and lamented for Pauls going to Ierusalem, though Agabus prophesied that God would haue it so:
and so the brothers At Caesarea, wept and lamented for Paul's going to Ierusalem, though Agabus prophesied that God would have it so:
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(53) verse (DIV2)
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6510
neither must this seeme strange vnto vs, for two things may remaine both good, and yet differ one from the other;
neither must this seem strange unto us, for two things may remain both good, and yet differ one from the other;
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(53) verse (DIV2)
715
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6511
& so may mans created will differ from Gods absolute and vncreated will, and yet both remaine good.
& so may men created will differ from God's absolute and uncreated will, and yet both remain good.
cc av vmb ng1 j-vvn vmb vvi p-acp npg1 j cc j n1, cc av av-d vvi j.
(53) verse (DIV2)
715
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6512
Hauing found that this petition must bee vnderstood of the reuealed will of God, wee now come to search out the speciall branches of Gods reuealed will;
Having found that this petition must be understood of the revealed will of God, we now come to search out the special branches of God's revealed will;
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(53) verse (DIV2)
716
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6513
which wee shall finde in seuerall places of the holy Scripture.
which we shall find in several places of the holy Scripture.
r-crq pns12 vmb vvi p-acp j n2 pp-f dt j n1.
(53) verse (DIV2)
716
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6554
Thus Paul prayes in behalfe of the Colossians, that God would strengthen them by the power of his might,
Thus Paul prays in behalf of the colossians, that God would strengthen them by the power of his might,
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(53) verse (DIV2)
724
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6514
The first, is the conuersion of a sinner, Ezekiel 33. 11. As I liue (saith the Lord) I will not the death of a sinner,
The First, is the conversion of a sinner, Ezekielem 33. 11. As I live (Says the Lord) I will not the death of a sinner,
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(53) verse (DIV2)
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but that the wicked turne from his way and liue. but that the wicked turn from his Way and live.
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(53) verse (DIV2)
716
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The second, is that wee denie our selues, and relie wholly on our Sauiour Christ Iesus for life and saluation:
The second, is that we deny our selves, and rely wholly on our Saviour christ Iesus for life and salvation:
dt ord, vbz d pns12 vvi po12 n2, cc vvi av-jn p-acp po12 n1 np1 np1 p-acp n1 cc n1:
(53) verse (DIV2)
716
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6517
Iohn 6. 40. This is the will of God, that hee that seeth the sonne, and beleeueth in him should haue euerlasting life;
John 6. 40. This is the will of God, that he that sees the son, and Believeth in him should have everlasting life;
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(53) verse (DIV2)
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and I will raise him vp at the last day. and I will raise him up At the last day.
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(53) verse (DIV2)
716
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6519
The third, is our sanctification in soule, and bodie, and spirit: 1. Thess. 4. 3. This is the will of God, euen your sanctification.
The third, is our sanctification in soul, and body, and Spirit: 1. Thess 4. 3. This is the will of God, even your sanctification.
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(53) verse (DIV2)
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6520
The fourth, is that euery one that liues in the church of God, beside his generall calling of a Christian, should haue a particular calling to liue in, wherein he must seeke the glorie of God, in the good of others: 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he is called;
The fourth, is that every one that lives in the Church of God, beside his general calling of a Christian, should have a particular calling to live in, wherein he must seek the glory of God, in the good of Others: 1. Cor. 7. 20. Let every man abide in the same vocation wherein he is called;
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(53) verse (DIV2)
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and therein walke with God, v. 24. The fi•t part of Gods will, is to subiect our selues vnto the hand of God in all crosses and afflictions whatsoeuer: and therein walk with God, v. 24. The fi•t part of God's will, is to Subject our selves unto the hand of God in all Crosses and afflictions whatsoever:
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(53) verse (DIV2)
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6522
when the brethren at Cesarea saw Pauls resolution to goe to Ierusalem, notwithstanding the bonds that there remained for him, they said (as it were expounding this petition) the wil of the Lord be done, Act. 21. 14. Be done ] According to the Scripture there bee two degrees of doing Gods will;
when the brothers At Caesarea saw Paul's resolution to go to Ierusalem, notwithstanding the bonds that there remained for him, they said (as it were expounding this petition) the will of the Lord be done, Act. 21. 14. Be done ] According to the Scripture there be two Degrees of doing God's will;
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(53) verse (DIV2)
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6523
the first is prescribed in the Gospel, to wit, a sincere endeauour and strife according to all the power of grace that God hath giuen vs, to doe the will of God;
the First is prescribed in the Gospel, to wit, a sincere endeavour and strife according to all the power of grace that God hath given us, to do the will of God;
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(53) verse (DIV2)
717
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6524
and this especially is here meant.
and this especially is Here meant.
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(53) verse (DIV2)
717
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6525
The second is commanded in the Law, and it is a fulfilling of Gods will, doing that which God commandeth in that manner of perfection which he commandeth:
The second is commanded in the Law, and it is a fulfilling of God's will, doing that which God commands in that manner of perfection which he commands:
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(53) verse (DIV2)
717
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6526
but this is not attained vnto in this life:
but this is not attained unto in this life:
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(53) verse (DIV2)
717
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6527
and therefore our desire of God in this petition is, that he would giue vs grace, sincerely to endeauour to doe his whole will here on earth,
and Therefore our desire of God in this petition is, that he would give us grace, sincerely to endeavour to do his Whole will Here on earth,
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(53) verse (DIV2)
717
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6528
and to hasten that time and state vnto vs, wherein we shall doe it perfectly as the Law requires.
and to hasten that time and state unto us, wherein we shall do it perfectly as the Law requires.
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(53) verse (DIV2)
717
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6529
1. Vse. Wants to be bewailed both in our selues and others. I.
1. Use. Wants to be bewailed both in our selves and Others. I.
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(53) verse (DIV2)
718
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6530
This petition teacheth vs to bewaile our naturall disposition whereby we are prone to rebell against the will of God, beeing wholly bent to disobedience in doing that which is euill. II. We must bewaile our naturall hypocrisie,
This petition Teaches us to bewail our natural disposition whereby we Are prove to rebel against the will of God, being wholly bent to disobedience in doing that which is evil. II We must bewail our natural hypocrisy,
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(53) verse (DIV2)
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6531
euen that which remaineth in vs after grace receiued:
even that which remains in us After grace received:
av cst r-crq vvz p-acp pno12 p-acp n1 vvd:
(53) verse (DIV2)
718
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6532
for though we may say these words, yet we can not possibly haue our hearts affected with such a perfect desire after obedience to Gods will,
for though we may say these words, yet we can not possibly have our hearts affected with such a perfect desire After Obedience to God's will,
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(53) verse (DIV2)
718
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6533
as we ought to haue. III.
as we ought to have. III.
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(53) verse (DIV2)
718
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6534
Though we haue neuer so much grace, yet here we must lament and bewaile our want of obedience in all good duties:
Though we have never so much grace, yet Here we must lament and bewail our want of Obedience in all good duties:
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(53) verse (DIV2)
718
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6535
for though we giue our selues to doe good things, yet the best of vs all faile in the manner of doing them,
for though we give our selves to do good things, yet the best of us all fail in the manner of doing them,
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(53) verse (DIV2)
718
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6536
as in hearing the word, in receiuing the Sacraments, and praier;
as in hearing the word, in receiving the Sacraments, and prayer;
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(53) verse (DIV2)
718
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6537
so as we must be humbled for our wants, and confesse that we are vnprofitable seruants,
so as we must be humbled for our Wants, and confess that we Are unprofitable Servants,
av c-acp pns12 vmb vbi vvn p-acp po12 n2, cc vvb cst pns12 vbr j n2,
(53) verse (DIV2)
718
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6538
when we haue done all that is commanded vs, Luk. 17. 10. Secondly, we must bewaile the sinnes of others, whereby they disobey the will of God, and so rebell against him;
when we have done all that is commanded us, Luk. 17. 10. Secondly, we must bewail the Sins of Others, whereby they disobey the will of God, and so rebel against him;
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(53) verse (DIV2)
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6539
hereby God is dishonoured, and therfore in zeale of Gods glorie, and loue to our brethren, we must be grieued when others sinne.
hereby God is dishonoured, and Therefore in zeal of God's glory, and love to our brothers, we must be grieved when Others sin.
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(53) verse (DIV2)
719
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Thus was Dauid affected, Psal. 119. 136. and Paul, 2. Cor. 12. 21. I feare least when I come vnto you, my God abase me among you,
Thus was David affected, Psalm 119. 136. and Paul, 2. Cor. 12. 21. I Fear least when I come unto you, my God abase me among you,
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(53) verse (DIV2)
719
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and I shall bewaile many of them that haue sinned alreadie. 2. Use. Graces to be desired. and I shall bewail many of them that have sinned already. 2. Use. Graces to be desired.
cc pns11 vmb vvi d pp-f pno32 cst vhb vvn av. crd vvb. ng1 pc-acp vbi vvn.
(53) verse (DIV2)
719
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As we must bewaile the wants that hinder the doing of Gods will in our selues and others;
As we must bewail the Wants that hinder the doing of God's will in our selves and Others;
c-acp pns12 vmb vvi dt n2 cst vvb dt vdg pp-f n2 vmb p-acp po12 n2 cc n2-jn;
(53) verse (DIV2)
721
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so we must stirre vp our hearts vnto heauenly desires after those graces whereby Gods will may be done.
so we must stir up our hearts unto heavenly Desires After those graces whereby God's will may be done.
av pns12 vmb vvi a-acp po12 n2 p-acp j n2 p-acp d n2 c-crq n2 vmb vmb vbi vdn.
(53) verse (DIV2)
721
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As first, that we may haue grace to denie our selues, our owne wills and affections;
As First, that we may have grace to deny our selves, our own wills and affections;
p-acp ord, cst pns12 vmb vhi n1 pc-acp vvi po12 n2, po12 d n2 cc n2;
(53) verse (DIV2)
721
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for naturally we are herein vnlike God, and like the deuill: and this must euery one learne that would be Christs disciple, Luke 9. v. 23.
for naturally we Are herein unlike God, and like the Devil: and this must every one Learn that would be Christ disciple, Lycia 9. v. 23.
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(53) verse (DIV2)
721
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Secondly, that God would incline and dispose our hearts towards his holy word, that we may not onely know, but obey Gods reuealed will.
Secondly, that God would incline and dispose our hearts towards his holy word, that we may not only know, but obey God's revealed will.
ord, cst np1 vmd vvi cc vvi po12 n2 p-acp po31 j n1, cst pns12 vmb xx av-j vvi, cc-acp vvb n2 vvn vmb.
(53) verse (DIV2)
722
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This was Dauids vsuall request, Psalm. 119. 27. Make me to vnderstand the way of thy testimonies:
This was David usual request, Psalm. 119. 27. Make me to understand the Way of thy testimonies:
d vbds npg1 j n1, n1. crd crd vvb pno11 pc-acp vvi dt n1 pp-f po21 n2:
(53) verse (DIV2)
722
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and 36. Incline my heart vnto thy testimonies.
and 36. Incline my heart unto thy testimonies.
cc crd vvi po11 n1 p-acp po21 n2.
(53) verse (DIV2)
722
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For how should we doe the will of God, vnlesse we know it? and how shall we know it,
For how should we do the will of God, unless we know it? and how shall we know it,
c-acp q-crq vmd pns12 vdi dt n1 pp-f np1, cs pns12 vvb pn31? cc q-crq vmb pns12 vvi pn31,
(53) verse (DIV2)
722
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vnlesse our hearts affect the meanes of grace and of obedience.
unless our hearts affect the means of grace and of Obedience.
cs po12 n2 vvb dt n2 pp-f n1 cc pp-f n1.
(53) verse (DIV2)
722
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6551
Thirdly, that God would hasten that time and state vnto vs, wherein we shall perfectly doe the will of God, that is our state of glory.
Thirdly, that God would hasten that time and state unto us, wherein we shall perfectly do the will of God, that is our state of glory.
ord, cst np1 vmd vvi d n1 cc n1 p-acp pno12, c-crq pns12 vmb av-j vdi dt n1 pp-f np1, cst vbz po12 n1 pp-f n1.
(53) verse (DIV2)
723
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Fourthly, that vnder euery crosse which God shall lay vpon vs, wee may possesse our soules with patience,
Fourthly, that under every cross which God shall lay upon us, we may possess our Souls with patience,
ord, cst p-acp d n1 r-crq np1 vmb vvi p-acp pno12, pns12 vmb vvi po12 n2 p-acp n1,
(53) verse (DIV2)
724
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& so subiect our selues to Gods absolute will.
& so Subject our selves to God's absolute will.
cc av vvi po12 n2 p-acp npg1 j n1.
(53) verse (DIV2)
724
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vnto all patience & long suffering with ioyfulnesse, Colos. 1. 12. Fiftly, that God would turne the hearts of men from sinne, & bring them euery where to the obedience of his will. unto all patience & long suffering with joyfulness, Colos 1. 12. Fifty, that God would turn the hearts of men from sin, & bring them every where to the Obedience of his will.
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(53) verse (DIV2)
724
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3. Use. Duties to be practised.
3. Use. Duties to be practised.
crd vvb. n2 pc-acp vbi vvn.
(53) verse (DIV2)
726
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Because wee must seeke to practise that which we aske in praier, therefore hereby we are also taught to endeauour our selues after these good duties;
Because we must seek to practise that which we ask in prayer, Therefore hereby we Are also taught to endeavour our selves After these good duties;
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(53) verse (DIV2)
727
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First, to prooue what is the good will of God, and acceptable:
First, to prove what is the good will of God, and acceptable:
ord, p-acp vvb q-crq vbz dt j n1 pp-f np1, cc j:
(53) verse (DIV2)
727
Page 278
6559
Rom. 12. 2. We must by often triall of our actions by the word of God, become expert in Gods will; Rom. 12. 2. We must by often trial of our actions by the word of God, become expert in God's will;
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(53) verse (DIV2)
727
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vse in all things makes perfect, and therefore in all our affaires wee must consult with God,
use in all things makes perfect, and Therefore in all our affairs we must consult with God,
vvb p-acp d n2 vvz j, cc av p-acp d po12 n2 pns12 vmb vvi p-acp np1,
(53) verse (DIV2)
727
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6561
whether the things wee goe about be agreeable to his will.
whither the things we go about be agreeable to his will.
cs dt n2 pns12 vvb p-acp vbi j p-acp po31 n1.
(53) verse (DIV2)
727
Page 278
6562
Most men will haue an eie to the lawes of the land in their ciuill affaires, as in buying and selling;
Most men will have an eye to the laws of the land in their civil affairs, as in buying and selling;
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(53) verse (DIV2)
727
Page 278
6563
and why should we not bee as wife for our soules, in the matters of God? Doe we not dissemble with God,
and why should we not be as wife for our Souls, in the matters of God? Do we not dissemble with God,
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(53) verse (DIV2)
727
Page 278
6564
when wee say with our tongues, Thy will be done, and yet in life and conuersation, haue no regard to square our works thereby?
when we say with our tongues, Thy will be done, and yet in life and Conversation, have no regard to square our works thereby?
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(53) verse (DIV2)
727
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6565
Secondly, wee must be strict in the matter of sinne, making conscience of euery euill way;
Secondly, we must be strict in the matter of sin, making conscience of every evil Way;
ord, pns12 vmb vbi j p-acp dt n1 pp-f n1, vvg n1 pp-f d j-jn n1;
(53) verse (DIV2)
728
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yea, euen of the first motions vnto sinne, that neuer come to consent:
yea, even of the First motions unto sin, that never come to consent:
uh, av pp-f dt ord n2 p-acp n1, cst av-x vvb pc-acp vvi:
(53) verse (DIV2)
728
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6567
for this petition for obedience, respects not only our words and deedes, but our secret thoughts;
for this petition for Obedience, respects not only our words and Deeds, but our secret thoughts;
c-acp d n1 p-acp n1, vvz xx av-j po12 n2 cc n2, cc-acp po12 j-jn n2;
(53) verse (DIV2)
728
Page 278
6568
for euen they must be brought to obedience to God, 2. Cor. 10. 5.
for even they must be brought to Obedience to God, 2. Cor. 10. 5.
c-acp av pns32 vmb vbi vvn p-acp n1 p-acp np1, crd np1 crd crd
(53) verse (DIV2)
728
Page 278
6569
Thirdly, we must seeke to cut off all things that hinder vs from doing Gods will, wee must mortifie and crucifie the lusts of the flesh,
Thirdly, we must seek to Cut off all things that hinder us from doing God's will, we must mortify and crucify the Lustiest of the Flesh,
ord, pns12 vmb vvi pc-acp vvi a-acp d n2 cst vvb pno12 p-acp vdg n2 vmb, pns12 vmb vvi cc vvi dt n2 pp-f dt n1,
(53) verse (DIV2)
729
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and all sinnefull motions of our corrupt hearts; for these make vs rebells against God in transgressing his will.
and all sinful motions of our corrupt hearts; for these make us rebels against God in transgressing his will.
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(53) verse (DIV2)
729
Page 278
6571
This is a hard thing to doe, and vnto a naturall man of himselfe altogether impossible,
This is a hard thing to do, and unto a natural man of himself altogether impossible,
d vbz dt j n1 pc-acp vdi, cc p-acp dt j n1 pp-f px31 av j,
(53) verse (DIV2)
729
Page 278
6572
and therefore we must vse spirituall meanes, for the deedes of the flesh must bee mortified by the spirit, Roman. 8. 13. Now the ground of this worke is the death of our Sauiour Christ, applyed by faith to our corrupt heart;
and Therefore we must use spiritual means, for the Deeds of the Flesh must be mortified by the Spirit, Roman. 8. 13. Now the ground of this work is the death of our Saviour christ, applied by faith to our corrupt heart;
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(53) verse (DIV2)
729
Page 279
6573
for the old man is crucified with him, (as the Apostle Paul saith) that the bodie of sinne might bee destroyed, that henceforth we should not serue sinne, Roman. 6. 6. This therefore must wee doe,for the old man is Crucified with him, (as the Apostle Paul Says) that the body of sin might be destroyed, that henceforth we should not serve sin, Roman. 6. 6. This Therefore must we do,
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(53) verse (DIV2)
729
Page 279
6574
if we thinke our selues to haue part in Christ;
if we think our selves to have part in christ;
cs pns12 vvb po12 n2 pc-acp vhi n1 p-acp np1;
(53) verse (DIV2)
729
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6575
wee must perswade our hearts, that when our Sauiour Christ was vpon the crosse in our roome and stead, bearing the punishment of our sinnes,
we must persuade our hearts, that when our Saviour christ was upon the cross in our room and stead, bearing the punishment of our Sins,
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(53) verse (DIV2)
729
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6577
the vertue and efficacie whereof, wee shall vndoubtedly finde in our selues, for the mortifying of sinne, when we doe truely beleeue;
the virtue and efficacy whereof, we shall undoubtedly find in our selves, for the mortifying of sin, when we do truly believe;
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(53) verse (DIV2)
729
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6578
for our fellowshippe with Christ, beginnes in his death;
for our fellowship with christ, begins in his death;
p-acp po12 n1 p-acp np1, vvz p-acp po31 n1;
(53) verse (DIV2)
729
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6579
and if we be dead to sinne, how can the motions thereof yet liue and raigne in vs? When a malefactour is put to death, he ceaseth from his badde courses;
and if we be dead to sin, how can the motions thereof yet live and Reign in us? When a Malefactor is put to death, he ceases from his bad courses;
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(53) verse (DIV2)
729
Page 279
6580
and so, if our corruption be crucified with our Sauiour Christ, it must not raigne in our hearts, to bring forth the fruits of sinne.
and so, if our corruption be Crucified with our Saviour christ, it must not Reign in our hearts, to bring forth the fruits of sin.
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(53) verse (DIV2)
729
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6581
Let vs therefore meditate on the death of our Sauiour Christ, and apply it to our selues by faith,
Let us Therefore meditate on the death of our Saviour christ, and apply it to our selves by faith,
vvb pno12 av vvi p-acp dt n1 pp-f po12 n1 np1, cc vvi pn31 p-acp po12 n2 p-acp n1,
(53) verse (DIV2)
729
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6582
and consider the vilenesse of our sinnes, in the bitternesse of his passion; and then no doubt we shall be mooued to striue against euill motions:
and Consider the vileness of our Sins, in the bitterness of his passion; and then no doubt we shall be moved to strive against evil motions:
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(53) verse (DIV2)
729
Page 279
6583
for if we be Christs, we haue crucified the flesh with the affections and lusts, Gal. 5. 24.for if we be Christ, we have Crucified the Flesh with the affections and Lustiest, Gal. 5. 24.
c-acp cs pns12 vbb npg1, pns12 vhb vvn dt n1 p-acp dt n2 cc n2, np1 crd crd
(53) verse (DIV2)
729
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6584
Fourthly, we must not liue inordinately, but in that sort which God inioyneth Christians in his word:
Fourthly, we must not live inordinately, but in that sort which God enjoin Christians in his word:
ord, pns12 vmb xx vvi av-j, cc-acp p-acp d n1 r-crq np1 vvb np1 p-acp po31 n1:
(53) verse (DIV2)
730
Page 279
6585
euery one must haue a double calling;
every one must have a double calling;
d pi vmb vhi dt j-jn n-vvg;
(53) verse (DIV2)
730
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6586
the generall calling of a Christian, common to all that liue in the Church, concerning the seruice of God, in righteousnesse and holinesse;
the general calling of a Christian, Common to all that live in the Church, Concerning the service of God, in righteousness and holiness;
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(53) verse (DIV2)
730
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6587
and a particular lawfull calling, in some set state of life, tending to the good of the Church, cōmon wealth,
and a particular lawful calling, in Some Set state of life, tending to the good of the Church, Common wealth,
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(53) verse (DIV2)
730
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6588
or familie, wherin a man must glorifie God in the good of men:
or family, wherein a man must Glorify God in the good of men:
cc n1, c-crq dt n1 vmb vvi np1 p-acp dt j pp-f n2:
(53) verse (DIV2)
730
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6589
this is to liue in order, & he that wanteth both, or one of these, liues inordinately;
this is to live in order, & he that Wants both, or one of these, lives inordinately;
d vbz pc-acp vvi p-acp n1, cc pns31 cst vvz d, cc crd pp-f d, vvz av-j;
(53) verse (DIV2)
730
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6590
for God would haue euery man to abide in that vocation wherein hee hath called him:
for God would have every man to abide in that vocation wherein he hath called him:
p-acp np1 vmd vhi d n1 pc-acp vvi p-acp d n1 c-crq pns31 vhz vvn pno31:
(53) verse (DIV2)
730
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6591
euery one therefore according to his gift and grace receiued of God, must liue in a lawfull calling,
every one Therefore according to his gift and grace received of God, must live in a lawful calling,
d crd av vvg p-acp po31 n1 cc n1 vvn pp-f np1, vmb vvi p-acp dt j n-vvg,
(53) verse (DIV2)
730
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6592
and hee that doth not so, resisteth Gods will.
and he that does not so, Resisteth God's will.
cc pns31 cst vdz xx av, vvz n2 vmb.
(53) verse (DIV2)
730
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6593
Whereby wee see, that wandring beggers are not to bee suffered in Church or common wealth;
Whereby we see, that wandering beggars Are not to be suffered in Church or Common wealth;
c-crq pns12 vvb, cst j-vvg n2 vbr xx pc-acp vbi vvn p-acp n1 cc j n1;
(53) verse (DIV2)
730
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6594
for they liue without any calling, and so transgresse Gods will:
for they live without any calling, and so transgress God's will:
c-acp pns32 vvb p-acp d n-vvg, cc av vvi npg1 n1:
(53) verse (DIV2)
730
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6595
yea their course of life is here also condemned, that spend their life in sports and gaming;
yea their course of life is Here also condemned, that spend their life in sports and gaming;
uh po32 n1 pp-f n1 vbz av av vvn, cst vvb po32 n1 p-acp n2 cc n-vvg;
(53) verse (DIV2)
730
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6596
for such a life is rebellion against God, who wil be glorified in workes done by vertue of our lawfull calling.
for such a life is rebellion against God, who will be glorified in works done by virtue of our lawful calling.
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(53) verse (DIV2)
730
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6597
Fiftly, it is the will of God, that through manifold afflictions wee should enter into his kingdome;
Fifty, it is the will of God, that through manifold afflictions we should enter into his Kingdom;
ord, pn31 vbz dt n1 pp-f np1, cst p-acp j n2 pns12 vmd vvi p-acp po31 n1;
(53) verse (DIV2)
731
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6598
and therefore when any crosse befalls vs walking in our lawfull callings, wee must endeauour to subiect our selues patiently, to the will of God therein:
and Therefore when any cross befalls us walking in our lawful callings, we must endeavour to Subject our selves patiently, to the will of God therein:
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(53) verse (DIV2)
731
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6599
in prosperitie we are cheerefull and thankfull, but when affliction comes, our nature would repine:
in Prosperity we Are cheerful and thankful, but when affliction comes, our nature would repine:
p-acp n1 pns12 vbr j cc j, cc-acp q-crq n1 vvz, po12 n1 vmd vvi:
(53) verse (DIV2)
731
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6600
O remember, we say in all estates, Thy will be done: and therefore in the most bitter crosses that can befall vs, wee must labour to say with Iob, The Lord giueth,
Oh Remember, we say in all estates, Thy will be done: and Therefore in the most bitter Crosses that can befall us, we must labour to say with Job, The Lord gives,
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(53) verse (DIV2)
731
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6601
and the Lord taketh away, blessed bee the name of the Lord, Iob. 1. 21. So did the Prophet Dauid, beeing banished his kingdome by his owne sonne, 2. Sam. 15. 26. But if hee thus say,
and the Lord Takes away, blessed be the name of the Lord, Job 1. 21. So did the Prophet David, being banished his Kingdom by his own son, 2. Sam. 15. 26. But if he thus say,
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(53) verse (DIV2)
731
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6602
Behold, I haue no delight in thee, beholde, here I am, let him doe to mee,
Behold, I have no delight in thee, behold, Here I am, let him do to me,
vvb, pns11 vhb dx n1 p-acp pno21, vvb, av pns11 vbm, vvb pno31 vdi p-acp pno11,
(53) verse (DIV2)
731
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6603
as seemeth good in his eies: as seems good in his eyes:
c-acp vvz j p-acp po31 n2:
(53) verse (DIV2)
731
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6604
and Chapter 16. 10, 11. when Shemei cursed him, he staied Abisna• from reuenge, vpon consideration of Gods will to haue it so;
and Chapter 16. 10, 11. when Shimei cursed him, he stayed Abisna• from revenge, upon consideration of God's will to have it so;
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(53) verse (DIV2)
731
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6605
saying, Suffer him to curse, for the Lord hath bidden him. In earth as it is in heauen.
saying, Suffer him to curse, for the Lord hath bidden him. In earth as it is in heaven.
vvg, vvb pno31 pc-acp vvi, p-acp dt n1 vhz vvn pno31. p-acp n1 c-acp pn31 vbz p-acp n1.
(53) verse (DIV2)
731
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Hauing spoken of the grace of obedience desired in this petition, we now come to the manner how it must bee performed;
Having spoken of the grace of Obedience desired in this petition, we now come to the manner how it must be performed;
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to wit, In earth as it is in heauen:
to wit, In earth as it is in heaven:
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that is, of vs men liuing on earth, as the blessed Angels and glorified Saints doe it in heauen:
that is, of us men living on earth, as the blessed Angels and glorified Saints do it in heaven:
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for the Angels that excell in strength, doe Gods commandements, in obeying the voice of his word.
for the Angels that excel in strength, do God's Commandments, in obeying the voice of his word.
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And because this exposition is generally receiued, I will not stand to prooue it;
And Because this exposition is generally received, I will not stand to prove it;
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this onely we must remember, that here wee pray not to performe obedience equall in measure and degree, to the obedience of the Saints & Angels in heauen,
this only we must Remember, that Here we pray not to perform Obedience equal in measure and degree, to the Obedience of the Saints & Angels in heaven,
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but such as is like vnto it; for this note of comparison here imports a likenesse and resemblance, and not equalitie.
but such as is like unto it; for this note of comparison Here imports a likeness and resemblance, and not equality.
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Now this likenesse here stands in 4. things; First, in cheerefulnesse & willingnesse, for the holy angels obey the commandement of God freely,
Now this likeness Here Stands in 4. things; First, in cheerfulness & willingness, for the holy Angels obey the Commandment of God freely,
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and readily, without murmuring or constraint:
and readily, without murmuring or constraint:
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for this cause they are said to come and stand before God, Iob. 1. 6. and to behold his face, Matth. 18. 10. to expresse their voluntarie seruice vnto God:
for this cause they Are said to come and stand before God, Job 1. 6. and to behold his face, Matthew 18. 10. to express their voluntary service unto God:
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and so should Gods children obey God, as Paul speaketh of Philemons beneficence, it must not be as it were of necessitie, but willingly.
and so should God's children obey God, as Paul speaks of Philemons beneficence, it must not be as it were of necessity, but willingly.
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As in the case of Almes-giuing, God loues a cheerefull giuer, so in all obedience, he likes a cheerefull doing;
As in the case of Almsgiving, God loves a cheerful giver, so in all Obedience, he likes a cheerful doing;
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and therefore hee saith, if there be first a willing minde, it is accepted according to that a man hath.
and Therefore he Says, if there be First a willing mind, it is accepted according to that a man hath.
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In this regard, Peter besought the Elders, to feed the flocke of God, depending on them, and to care for it; not by constraint, but willingly;
In this regard, Peter besought the Elders, to feed the flock of God, depending on them, and to care for it; not by constraint, but willingly;
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not for filthy lucre, but of a readie minde: and the Apostle Paul saith, If I doe it willingly, I haue a reward. not for filthy lucre, but of a ready mind: and the Apostle Paul Says, If I do it willingly, I have a reward.
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This vertue the Prophet Dauid expressed notably, Psalm. 40. 6, 7, 8, when God as it were bored newe eares in his soule,
This virtue the Prophet David expressed notably, Psalm. 40. 6, 7, 8, when God as it were bored new ears in his soul,
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then he said, L•• I come, I desired to doe thy will.
then he said, L•• I come, I desired to do thy will.
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Secondly, in Prioritie, for the Angels preferre to doe the will of God, before all other things;
Secondly, in Priority, for the Angels prefer to do the will of God, before all other things;
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and therefore they are said to stand in his presence continually, as it were waiting vpon his pleasure:
and Therefore they Are said to stand in his presence continually, as it were waiting upon his pleasure:
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and the like affection for obedience vnto God, must be in all his children.
and the like affection for Obedience unto God, must be in all his children.
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This Abraham notably testifies, when at Gods command he would haue killed Isaac; testifying thereby, that he preferred obedience vnto God,
This Abraham notably Testifies, when At God's command he would have killed Isaac; testifying thereby, that he preferred Obedience unto God,
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before the deerest thing in the world:
before the dearest thing in the world:
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this also wee may see in Dauid, Psalm. 119. 14. I haue had as great delight in the way of thy testimonies, as in all riches:
this also we may see in David, Psalm. 119. 14. I have had as great delight in the Way of thy testimonies, as in all riches:
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and verse 127. I loue thy commandements aboue golde, yea aboue much fine gold:
and verse 127. I love thy Commandments above gold, yea above much fine gold:
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and in our Sauiour Christ, who said, when he was wearie and hungrie, My meate is to doe the will of him that sent me,
and in our Saviour christ, who said, when he was weary and hungry, My meat is to do the will of him that sent me,
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and to finish h•• worke, Iohn, 4. 34.and to finish h•• work, John, 4. 34.
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Thirdly, in speede, and quickenesse; for the Angels doe Gods will without all delaie or slackenesse, which the Scripture signifies by their wings and flying, which it ascribeth vnto them:
Thirdly, in speed, and quickness; for the Angels do God's will without all Delay or slackness, which the Scripture signifies by their wings and flying, which it ascribeth unto them:
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and the like alacritie should Gods children shew in their obedience vnto God, Psal. 119. 60. I made hast and delaied not to keepe thy commandements.
and the like alacrity should God's children show in their Obedience unto God, Psalm 119. 60. I made haste and delayed not to keep thy Commandments.
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Fourthly, in faithfulnesse; the Angels doe not Gods will by halues or peace-meale, but throughly and perfectly, wherein soeuer God imployeth them;
Fourthly, in faithfulness; the Angels do not God's will by halves or peace-meal, but thoroughly and perfectly, wherein soever God employeth them;
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and so should wee bee faithfull in doing Gods will, endeauouring to yeeld sincere obedience, not to some,
and so should we be faithful in doing God's will, endeavouring to yield sincere Obedience, not to Some,
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but to all Gods commandements which concerne vs, Psalme 119. 6. I shall not bee confounded when I haue respect vnto all thy commandements.
but to all God's Commandments which concern us, Psalm 119. 6. I shall not be confounded when I have respect unto all thy Commandments.
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2. Kings 23. 25. King Iosias turned to the Lord, with all his soule, with all his heart,
2. Kings 23. 25. King Iosias turned to the Lord, with all his soul, with all his heart,
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and with all his might, according to all the law of Moses: and with all his might, according to all the law of Moses:
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an example to be followed of all Gods children, that so they may be like to the blessed Angels. The 1. Use. Wants to be bewailed.
an Exampl to be followed of all God's children, that so they may be like to the blessed Angels. The 1. Use. Wants to be bewailed.
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First, this patterne of Angelicall obedience here propounded for our imitation, must teach vs to acknowledge and bewaile the naturall hardnesse, deadnesse,
First, this pattern of Angelical Obedience Here propounded for our imitation, must teach us to acknowledge and bewail the natural hardness, deadness,
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if wee feele not this dull and vntoward heart, we may suspect our selues of the want of grace,
if we feel not this dull and untoward heart, we may suspect our selves of the want of grace,
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for euery gratious heart feeles it, more or lesse, and bewailes it vnto God:
for every gracious heart feels it, more or less, and bewails it unto God:
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and so must we doe, if we say in truth, Thy will be done, in earth as it is in heauen.
and so must we do, if we say in truth, Thy will be done, in earth as it is in heaven.
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Secondly, wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will:
Secondly, we must Here also bewail the want of sincerity and faithfulness in doing God's will:
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our maymed and halte obedience, shewes how farre we come short of this Angelical example:
our maimed and halt Obedience, shows how Far we come short of this Angelical Exampl:
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many content themselues with the outward seruice of the bodie, and neuer regard the inward worship of the heart;
many content themselves with the outward service of the body, and never regard the inward worship of the heart;
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and others haue respect to outward duties of pietie, that concerne God, but for vprightnes and mercy towards men, they little regard: this the Angels doe not.
and Others have respect to outward duties of piety, that concern God, but for uprightness and mercy towards men, they little regard: this the Angels do not.
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2. Use. Graces to be desired.
2. Use. Graces to be desired.
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Hereby also we must learne to pray for the spirit of freedome, whereby we may be deliuered from the bondage of corruption,
Hereby also we must Learn to pray for the Spirit of freedom, whereby we may be Delivered from the bondage of corruption,
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and so may the more freely, and cheerefully, and heartily endeauour to doe Gods will:
and so may the more freely, and cheerfully, and heartily endeavour to do God's will:
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Psal. 51. 12. Restore to me the ioy of thy saluation, and stablish me by thy free spirit:
Psalm 51. 12. Restore to me the joy of thy salvation, and establish me by thy free Spirit:
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the holy Ghost is therefore called the free spirit, because it giues liberty from the bondage of sinne,
the holy Ghost is Therefore called the free Spirit, Because it gives liberty from the bondage of sin,
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and makes the heart free, and forward, and cheerefull in Gods seruice: for where the spirit of the Lord is, there is libertie. 2. Cor. 3. 17. 3. Vse. Duties to be practised.
and makes the heart free, and forward, and cheerful in God's service: for where the Spirit of the Lord is, there is liberty. 2. Cor. 3. 17. 3. Use. Duties to be practised.
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Because we must practise the good things we pray for, therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels.
Because we must practise the good things we pray for, Therefore Here we Are taught to frame our lives to an holy Imitation of the blessed Angels.
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Though we cannot attaine to the measure of their obedience, yet we must endeauour after their manner of obedience, in readinesse, &c. and so by following them beginne our heauen in this world.
Though we cannot attain to the measure of their Obedience, yet we must endeavour After their manner of Obedience, in readiness, etc. and so by following them begin our heaven in this world.
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This will not stand with their humour who account zeale in religion, affected precisenesse:
This will not stand with their humour who account zeal in Religion, affected preciseness:
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but such as call God father in sinceritie, must set before them the obedience of the holy Angels,
but such as call God father in sincerity, must Set before them the Obedience of the holy Angels,
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as a patterne for their imitation. Now in them we may obscrue these things for vs to follow.
as a pattern for their imitation. Now in them we may obscrue these things for us to follow.
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First, they desired before Christs incarnation, to looke into the mysterie of our redemption wrought by Christ, 1. Pet. 1. 12. although it concerne them not as it doth vs:
First, they desired before Christ incarnation, to look into the mystery of our redemption wrought by christ, 1. Pet. 1. 12. although it concern them not as it does us:
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for they neuer fell, and they are established by another grace then of redemption:
for they never fell, and they Are established by Another grace then of redemption:
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now herein we must follow the Angels, or (if it were possible) goe beyond them,
now herein we must follow the Angels, or (if it were possible) go beyond them,
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his redemption concernes vs, and therefore we much more must be diligent searchers out of this mysterie in the Gospel.
his redemption concerns us, and Therefore we much more must be diligent searchers out of this mystery in the Gospel.
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Secondly, the Angels are maintainers of true religion, and of the worship of God:
Secondly, the Angels Are maintainers of true Religion, and of the worship of God:
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for the law was giuen by Angels, Gal. 3. 19. The most of Daniels visions were shewed by an Angel;
for the law was given by Angels, Gal. 3. 19. The most of Daniel's visions were showed by an Angel;
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and so was the reuelation vnto Iohn, Reuel. 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundrie times. They are enemies to Idolatrie;
and so was the Revelation unto John, Revel. 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundry times. They Are enemies to Idolatry;
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for, Apoc. 19. 10. when Iohn would haue worshipped the Angel, he forbad him, saying, See thou doe it not, worship God:
for, Apocalypse 19. 10. when John would have worshipped the Angel, he forbade him, saying, See thou do it not, worship God:
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herein also we must be followers of Angels, by furthering the Gospel and true worship of God to the vttermost of our power;
herein also we must be followers of Angels, by furthering the Gospel and true worship of God to the uttermost of our power;
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by hindering all Idolatrie, and shewing our selues enemies to all the enemies of God and of his truth.
by hindering all Idolatry, and showing our selves enemies to all the enemies of God and of his truth.
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Thirdly, the Angels were alwaies seruiceable vnto Christ;
Thirdly, the Angels were always serviceable unto christ;
ord, dt n2 vbdr av j p-acp np1;
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they brought the tidings of his birth to the shepheards, Luk. 2. 9, 10. they ministred vnto him in his temptation, Mat. 4. 11. in his Agonie, Luk. 22. 43. in his resurrection, Math. 28. 2. and ascension, Act. 1. 10. & so should we performe vnto Christ all the seruice we can.
they brought the tidings of his birth to the shepherds, Luk. 2. 9, 10. they ministered unto him in his temptation, Mathew 4. 11. in his Agony, Luk. 22. 43. in his resurrection, Math. 28. 2. and Ascension, Act. 1. 10. & so should we perform unto christ all the service we can.
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Fourthly, they spend their time in praising and lawding the name of God:
Fourthly, they spend their time in praising and lauding the name of God:
ord, pns32 vvb po32 n1 p-acp vvg cc vvg dt n1 pp-f np1:
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and so should we labour to haue our hearts inlarged for his glorie, and our mouthes filled with his praises.
and so should we labour to have our hearts enlarged for his glory, and our mouths filled with his praises.
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(53) verse (DIV2)
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Fiftly, they be seruiceable for our good, if we be Gods children, though they be farre better then we are;
Fifty, they be serviceable for our good, if we be God's children, though they be Far better then we Are;
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Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation.
Hebrew 1. 14. They Are ministering spirits sent forth to minister for their sakes which shall be Heirs of salvation.
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Psal. 91. 12. They are as nurces to beare Gods children in their hands: Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him:
Psalm 91. 12. They Are as Nurses to bear God's children in their hands: Psalm 34. 7. The Angel of the Lord pitcheth round about them that Fear him:
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And all this they doe vnto vs of loue, as though it were not inioyned them:
And all this they do unto us of love, as though it were not enjoined them:
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So we after their example must imploy our selues in soule and bodie, calling, credit, and all we haue for the good of men.
So we After their Exampl must employ our selves in soul and body, calling, credit, and all we have for the good of men.
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Sixtly, the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God: Luk. 15. 10. and they are grieued when men by sinne dishonour God.
Sixty, the Angels Are joyful when Sinners Are humbled and converted from sin unto God: Luk. 15. 10. and they Are grieved when men by sin dishonour God.
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(53) verse (DIV2)
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And the like affections should be in vs, we should mourne for all sinne in our selues and others, whereby God is dishonoured;
And the like affections should be in us, we should mourn for all sin in our selves and Others, whereby God is dishonoured;
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(53) verse (DIV2)
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and haue our hearts to leape for ioy, when sinners repent and turne vnto God.
and have our hearts to leap for joy, when Sinners Repent and turn unto God.
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but seeke for them and vse them in a moderate and sober manner.
but seek for them and use them in a moderate and Sobrium manner.
cc-acp vvb p-acp pno32 cc vvi pno32 p-acp dt j cc j n1.
(60) verse (DIV2)
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In the world to come we shall be like the Angels of heauen in glorie, Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth, in becomming like to the Angels,
In the world to come we shall be like the Angels of heaven in glory, Math. 22. 30. let us Therefore Here testify this hope by beginning our heaven upon earth, in becoming like to the Angels,
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(53) verse (DIV2)
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though not in glorie yet in obedience.
though not in glory yet in Obedience.
cs xx p-acp n1 av p-acp n1.
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Here lastly obserue, what honour we are to giue to the Angels of heauen, namely the honour of Imitation, becomming like vnto them in obedience,
Here lastly observe, what honour we Are to give to the Angels of heaven, namely the honour of Imitation, becoming like unto them in Obedience,
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(53) verse (DIV2)
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and treading in the steps of their vertues:
and treading in the steps of their Virtues:
cc vvg p-acp dt n2 pp-f po32 n2:
(53) verse (DIV2)
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but for the honour of inuocation, that is due to God alone, and we must not giue it to Angels:
but for the honour of invocation, that is due to God alone, and we must not give it to Angels:
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(53) verse (DIV2)
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damnable therefore is the doctrine and practise of the Church of Rome, who pray vnto the Angels,
damnable Therefore is the Doctrine and practice of the Church of Rome, who pray unto the Angels,
j av vbz dt n1 cc n1 pp-f dt n1 pp-f np1, r-crq vvb p-acp dt n2,
(53) verse (DIV2)
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and giue vnto them the honour of God in religious worship.
and give unto them the honour of God in religious worship.
cc vvi p-acp pno32 dt n1 pp-f np1 p-acp j n1.
(53) verse (DIV2)
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vers. 11. Giue vs this day our daily bread. The coherence. Hitherto we haue handled the petitions that concerne Gods golrie;
vers. 11. Give us this day our daily bred. The coherence. Hitherto we have handled the petitions that concern God's golrie;
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(54) verse (DIV2)
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now we come to the petitions that concerne our selues, as the word Us, doth plainly shew, in these three which follow:
now we come to the petitions that concern our selves, as the word Us, does plainly show, in these three which follow:
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(54) verse (DIV2)
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and they depend vpon the former, as an explication of the manner of our obedience; for there we asked grace to doe Gods will;
and they depend upon the former, as an explication of the manner of our Obedience; for there we asked grace to do God's will;
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(54) verse (DIV2)
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and here we pray for those blessings and mercies wherein we may expresse our obedience;
and Here we pray for those blessings and Mercies wherein we may express our Obedience;
cc av pns12 vvb p-acp d n2 cc n2 c-crq pns12 vmb vvi po12 n1;
(54) verse (DIV2)
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for we doe Gods will, when we depend vpon his prouidence for the blessings of this life;
for we do God's will, when we depend upon his providence for the blessings of this life;
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(54) verse (DIV2)
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when we relie vpon his mercie, for the pardon of our sinnes, and trust in his power for strength against temptation and deliuerance from euill.
when we rely upon his mercy, for the pardon of our Sins, and trust in his power for strength against temptation and deliverance from evil.
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(54) verse (DIV2)
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Now then to come particularly to this fourth petition;
Now then to come particularly to this fourth petition;
av av pc-acp vvi av-j p-acp d ord n1;
(54) verse (DIV2)
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hauing in the former craued grace to doe Gods will in our particular callings, here we pray for such sufficiencie of all temporall blessings, whereby we may glorifie God therein.
having in the former craved grace to do God's will in our particular callings, Here we pray for such sufficiency of all temporal blessings, whereby we may Glorify God therein.
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(54) verse (DIV2)
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In the handling of this petition, sixe points are to be considered: 1. what we aske;
In the handling of this petition, sixe points Are to be considered: 1. what we ask;
p-acp dt n-vvg pp-f d n1, crd n2 vbr pc-acp vbi vvn: crd r-crq pns12 vvb;
(54) verse (DIV2)
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Bread: 2. what bread we aske, daily bread: 3. whose bread, ours: 4. for what time, this day: 5. to whome, to vs: 6. whence we would haue it:Bred: 2. what bred we ask, daily bred: 3. whose bred, ours: 4. for what time, this day: 5. to whom, to us: 6. whence we would have it:
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(54) verse (DIV2)
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by gift from God, giue vs. For the first:
by gift from God, give us For the First:
p-acp n1 p-acp np1, vvb pno12 p-acp dt ord:
(54) verse (DIV2)
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The thing we aske is Bread. But what is meant by Bread, is not agreed vpon:
The thing we ask is Bred. But what is meant by Bred, is not agreed upon:
dt n1 pns12 vvb vbz n1. cc-acp q-crq vbz vvn p-acp n1, vbz xx vvn p-acp:
(54) verse (DIV2)
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some expound it spiritually of Christs bodie and blood, the foode of the soule in the word and Sacraments.
Some expound it spiritually of Christ body and blood, the food of the soul in the word and Sacraments.
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(54) verse (DIV2)
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But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it.
But the unfitness of this exposition we shall see by the weakness of their Reasons alleged for it.
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(54) verse (DIV2)
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and the reason of this order is this; Christ makes the former petition a steppe vnto these:
and the reason of this order is this; christ makes the former petition a step unto these:
cc dt n1 pp-f d n1 vbz d; np1 vvz dt j n1 dt n1 p-acp d:
(55) verse (DIV2)
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First, they say, it is not meete that in so heauenly a praier, we should aske so base a thing as materiall bread of our heauenly father.
First, they say, it is not meet that in so heavenly a prayer, we should ask so base a thing as material bred of our heavenly father.
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(54) verse (DIV2)
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Ans. If God command vs to aske him bread, and to depende vpon him for it, wee must not iudge basely of it:Ans. If God command us to ask him bred, and to depend upon him for it, we must not judge basely of it:
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(54) verse (DIV2)
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nowe in this chapter God commands vs to depend vpon him for foode to eate: yea, 1. Pet. 5. 7. we must cast all our care on him:
now in this chapter God commands us to depend upon him for food to eat: yea, 1. Pet. 5. 7. we must cast all our care on him:
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(54) verse (DIV2)
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and Iacobs practise in praying for bread to eate, Gen. 28. 20. and Agurs praying for a competencie in outward things, Prov. 30. 8. declare plainely the lawfulnesse thereof.
and Iacobs practise in praying for bred to eat, Gen. 28. 20. and Agurs praying for a competency in outward things, Curae 30. 8. declare plainly the lawfulness thereof.
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(54) verse (DIV2)
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Secondly (they say) we must first seeke Gods kingdome and his righteousnesse, and then all these things shall be cast vpon vs, v. 33. Ans. Distrustfull and distracting care is there onely forbidden,
Secondly (they say) we must First seek God's Kingdom and his righteousness, and then all these things shall be cast upon us, v. 33. Ans. Distrustful and distracting care is there only forbidden,
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(54) verse (DIV2)
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but a moderate care is there allowed, and therefore praier for them is vndoubtedly lawfull.
but a moderate care is there allowed, and Therefore prayer for them is undoubtedly lawful.
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(54) verse (DIV2)
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The second opinion touching Bread is of the Papists, to wit, that here we aske not onely all necessarie sustenance for the bodie,
The second opinion touching Bred is of the Papists, to wit, that Here we ask not only all necessary sustenance for the body,
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(54) verse (DIV2)
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but much more all spirituall foode, namely, the blessed Sacrament, which is Christ the bread of life. but much more all spiritual food, namely, the blessed Sacrament, which is christ the bred of life.
cc-acp av-d av-dc d j n1, av, dt j-vvn n1, r-crq vbz np1 dt n1 pp-f n1.
(54) verse (DIV2)
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But neither is this so fit: for first, we praied for spirituall things directly in the second petition.
But neither is this so fit: for First, we prayed for spiritual things directly in the second petition.
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(54) verse (DIV2)
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Secondly, sacramentall bread cannot here be meant, because it was not ordained when Christ taught his Disciples this praier.
Secondly, sacramental bred cannot Here be meant, Because it was not ordained when christ taught his Disciples this prayer.
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(54) verse (DIV2)
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Thirdly, their exposition is against their owne practise:
Thirdly, their exposition is against their own practice:
ord, po32 n1 vbz p-acp po32 d n1:
(54) verse (DIV2)
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for if by bread, were meant Christ in the Sacrament, then the people should be fed therewith euery day, which they barre them frō.
for if by bred, were meant christ in the Sacrament, then the people should be fed therewith every day, which they bar them from.
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(54) verse (DIV2)
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The third opinion is, that by bread is meant corporall food and blessings necessarie to temporall life onely:
The third opinion is, that by bred is meant corporal food and blessings necessary to temporal life only:
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(54) verse (DIV2)
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and this I take to be the truth for these reasons, which also make against the former expositions.
and this I take to be the truth for these Reasons, which also make against the former expositions.
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(54) verse (DIV2)
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First, S. Luke, the best interpreter of our Sauiour Christ, expounds the words, of bread that serues for the day:
First, S. Lycia, the best interpreter of our Saviour christ, expounds the words, of bred that serves for the day:
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(54) verse (DIV2)
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that is, for euery day, Luk. 11. 3. and therefore it must needes be bodily:
that is, for every day, Luk. 11. 3. and Therefore it must needs be bodily:
cst vbz, p-acp d n1, np1 crd crd cc av pn31 vmb av vbi j:
(54) verse (DIV2)
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for spirituall food once truly receiued, serues not for a day, but for euer, Ioh. 4. 14. Secondly, this is a perfect platforme of praier,
for spiritual food once truly received, serves not for a day, but for ever, John 4. 14. Secondly, this is a perfect platform of prayer,
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(54) verse (DIV2)
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and therefore must containe petition for temporall blessings, els it were not perfect:
and Therefore must contain petition for temporal blessings, Else it were not perfect:
cc av vmb vvi n1 p-acp j n2, av pn31 vbdr xx j:
(54) verse (DIV2)
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now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely,
now we cannot comprehend our requests for temporal blessings under any other petition but this only,
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(54) verse (DIV2)
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and therefore Christ here propoundeth them.
and Therefore christ Here propoundeth them.
cc av np1 av vvz pno32.
(54) verse (DIV2)
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this is principally here meant, for we must alwaies forgiue our brethren, in respect of reuenge;
this is principally Here meant, for we must always forgive our brothers, in respect of revenge;
d vbz av-j av vvd, c-acp pns12 vmb av vvb po12 n2, p-acp n1 pp-f n1;
(55) verse (DIV2)
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6724
Now properly, bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment, such as Melchisedek brought out to Abraham and his companie, with wine for their refreshing, Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water.
Now properly, bred imports that sustenance made of grain which is fit and convenient for men bodily nourishment, such as Melchisedek brought out to Abraham and his company, with wine for their refreshing, Gen. 14. 18. and such is meant in Scripture where bred is opposed to wine or water.
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(54) verse (DIV2)
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6725
But more generally it is taken for all kinde of foode whatsoeuer, whereby life is preserued:
But more generally it is taken for all kind of food whatsoever, whereby life is preserved:
cc-acp av-dc av-j pn31 vbz vvn p-acp d n1 pp-f n1 r-crq, c-crq n1 vbz vvn:
(54) verse (DIV2)
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in which sense goates milke is called bread, Prov. 27. 27. and the fruit of trees, Ier. 11. 19. and all things that passe too and fro in trafficke, Prov. 31. 14. Now in this place it must be taken in a generall sense, not onely for bread,
in which sense Goats milk is called bred, Curae 27. 27. and the fruit of trees, Jeremiah 11. 19. and all things that pass too and from in traffic, Curae 31. 14. Now in this place it must be taken in a general sense, not only for bred,
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(54) verse (DIV2)
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6727
but for all other necessarie foode, and for raiment also, with health, peace, libertie;
but for all other necessary food, and for raiment also, with health, peace, liberty;
cc-acp p-acp d j-jn j n1, cc p-acp n1 av, p-acp n1, n1, n1;
(54) verse (DIV2)
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6728
and all other things that are meete and needfull for the good outward estate of man, of family, or common wealth.
and all other things that Are meet and needful for the good outward estate of man, of family, or Common wealth.
cc d j-jn n2 cst vbr j cc j p-acp dt j j n1 pp-f n1, pp-f n1, cc j n1.
(54) verse (DIV2)
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6729
The vses. 1. In that Christ bids vs pray for bread and not for dainties;The uses. 1. In that christ bids us pray for bred and not for dainties;
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hereby he would teach vs to beware of couetousnes, the common sinne of our nature whereby we are discontent with our estate, hereby he would teach us to beware of covetousness, the Common sin of our nature whereby we Are discontent with our estate,
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& murmure with the Israelites, if we haue no more but Manna:
& murmur with the Israelites, if we have no more but Manna:
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(54) verse (DIV2)
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but we must striue against this corruption, and say with Dauid, Lord, incline my heart vnto thy testimonies,
but we must strive against this corruption, and say with David, Lord, incline my heart unto thy testimonies,
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and not vnto couetousnes, Psal. 119. 36.and not unto covetousness, Psalm 119. 36.
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Secondly, we must hereby also learne to practise sobrietie and moderation in diet, apparell, and all other things appertaining to this life, vsing them so as we may be the fitter for our callings,
Secondly, we must hereby also Learn to practise sobriety and moderation in diet, apparel, and all other things appertaining to this life, using them so as we may be the fitter for our callings,
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and the seruice of God, and so bettered thereby and not made worse.
and the service of God, and so bettered thereby and not made Worse.
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(54) verse (DIV2)
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Thirdly, this must teach vs contentation with that place and state of li•e, and measure of wealth which God giues vs:
Thirdly, this must teach us contentation with that place and state of li•e, and measure of wealth which God gives us:
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for we must aske bread onely, that is, things necessarie, and therefore if God giue vs things necessarie we must be therewith content:
for we must ask bred only, that is, things necessary, and Therefore if God give us things necessary we must be therewith content:
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and our corrupt mind must not be iudge herein, but what God bestowes vpon our sober vse of lawfull means within our calling, that must we iudge to be our portion: 1. Tim. 6. 8. If we haue food and raiment, let vs therewith be content.
and our corrupt mind must not be judge herein, but what God bestows upon our Sobrium use of lawful means within our calling, that must we judge to be our portion: 1. Tim. 6. 8. If we have food and raiment, let us therewith be content.
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This was Pauls practise, I can be abased, & I can abound:
This was Paul's practise, I can be abased, & I can abound:
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euery where in all things I am instructed both to be full and to be hungrie, to abound and to haue want. every where in all things I am instructed both to be full and to be hungry, to abound and to have want.
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The Israelites in the wildernes were not content with Manna, but would needes haue flesh to eate,
The Israelites in the Wilderness were not content with Manna, but would needs have Flesh to eat,
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and God gaue them their desire, but while the flesh was in their mouthes, his wrath fell vpon them:
and God gave them their desire, but while the Flesh was in their mouths, his wrath fell upon them:
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(54) verse (DIV2)
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least in seeking more, we draw Gods curse vpon vs. But, alas, few are content with their estate, the yeoman wil be like the gentleman in attire and diet;
lest in seeking more, we draw God's curse upon us But, alas, few Are content with their estate, the yeoman will be like the gentleman in attire and diet;
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and the gentleman like the noble man; and hence comes vsurie, oppression, iniustice, and much vngodlines;
and the gentleman like the noble man; and hence comes Usury, oppression, injustice, and much ungodliness;
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(54) verse (DIV2)
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hence it comes that Gods iudgement in dearth is increased vpon the poore, because men make no conscience of the meanes,
hence it comes that God's judgement in dearth is increased upon the poor, Because men make no conscience of the means,
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so they may benefite and inrich themselues, and get aloft: but beware of Gods curse with thine aduancement;
so they may benefit and enrich themselves, and get aloft: but beware of God's curse with thine advancement;
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vnlesse God change thine estate, rest contented with that which is present, and be thankefull for it:
unless God change thine estate, rest contented with that which is present, and be thankful for it:
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for better is a little with the feare of God, then great treasure and trouble therewith, Prov. 15. 16. now what trouble like the wrath of God,for better is a little with the Fear of God, then great treasure and trouble therewith, Curae 15. 16. now what trouble like the wrath of God,
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and therefore be content with that which God sendeth in the vse of lawfull meanes.
and Therefore be content with that which God sends in the use of lawful means.
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Fourthly, must we aske of God euery bit of bread we eate? then away with all chance and fortune,
Fourthly, must we ask of God every bit of bred we eat? then away with all chance and fortune,
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and let vs learne to acknowledge Gods prouidence in all things.
and let us Learn to acknowledge God's providence in all things.
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Fiftly, must Gods children aske of God their daily foode and receiue it as a gift of mercie from the hand of their father? then away with merit by mans works,
Fifty, must God's children ask of God their daily food and receive it as a gift of mercy from the hand of their father? then away with merit by men works,
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for if bread be of mercie, life euerlasting cannot be of merit on mans part.
for if bred be of mercy, life everlasting cannot be of merit on men part.
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Lastly, this petition ministreth vnto vs a notable ground of contentation against distrustfull care, for that which Christ bids vs aske, God vndoubtedly will giue,
Lastly, this petition Ministereth unto us a notable ground of contentation against distrustful care, for that which christ bids us ask, God undoubtedly will give,
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because it is according to his will:
Because it is according to his will:
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and therefore the child of God may assure himselfe of things sufficient for this life, in the sober vse of lawfull meanes;
and Therefore the child of God may assure himself of things sufficient for this life, in the Sobrium use of lawful means;
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and looke if temporall blessings faile, for a good supplie in spirituall graces.
and look if temporal blessings fail, for a good supplie in spiritual graces.
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Here a question may be asked, seeing we aske of God but breade onely, that is, things necessarie for this life,
Here a question may be asked, seeing we ask of God but bread only, that is, things necessary for this life,
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whether may we vse the creatures of God for our delight? Answ. We may vse the outward blessings of God for our honest delight, Eccles. 5. 17. Behold what I haue seene good, that it is comely, to eat and to drinke and to take pleasure in all his labour wherein man trauelleth vnder the sunne:
whither may we use the creatures of God for our delight? Answer We may use the outward blessings of God for our honest delight, Eccles. 5. 17. Behold what I have seen good, that it is comely, to eat and to drink and to take pleasure in all his labour wherein man travelleth under the sun:
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yet three caueats must be remembred, lest we abuse our libertie in this delight: I. we must see God to giue vs not onely things necessarie,
yet three caveats must be remembered, lest we abuse our liberty in this delight: I we must see God to give us not only things necessary,
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but for delight: II. in our delight and pleasure we must so moderate our affections, that they be not taken vp with these earthly things,
but for delight: II in our delight and pleasure we must so moderate our affections, that they be not taken up with these earthly things,
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but yet in regard of Gods election and free grace of adoption, wherein God changeth not,
but yet in regard of God's election and free grace of adoption, wherein God changes not,
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nor hereby withdrawen or hindred from thinges heauenly and spirituall: III. Our principall ioy must be in spirituall foode, euen in Christ crucified, and in our true communion with him in his body and blood:
nor hereby withdrawn or hindered from things heavenly and spiritual: III. Our principal joy must be in spiritual food, even in christ Crucified, and in our true communion with him in his body and blood:
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all our delight must stoope to this, and out of Christ we must count nothing ioyous. II. Point. What bread:
all our delight must stoop to this, and out of christ we must count nothing joyous. II Point. What bred:
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daily bread. The word in the orginall signifieth bread put to our substances day by day; daily bred. The word in the Original signifies bred put to our substances day by day;
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that is, such bread as serues to preserue health and life from day to day: this Agur calls bread or foode conuenient for him, Prov. 30. 8. The vse. In this second point we learne two things.
that is, such bred as serves to preserve health and life from day to day: this Agur calls bred or food convenient for him, Curae 30. 8. The use. In this second point we Learn two things.
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First, that it is lawfull to aske temporall blessings at the hands of God, for he is our mercifull father and bids vs so to doe;
First, that it is lawful to ask temporal blessings At the hands of God, for he is our merciful father and bids us so to do;
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which serueth to confirme the former exposition of this article.
which serveth to confirm the former exposition of this article.
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Secondly, that we ought to haue a moderate care to preserue our bodily life and health, in the diligent vse of all lawfull meanes;
Secondly, that we ought to have a moderate care to preserve our bodily life and health, in the diligent use of all lawful means;
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for what we pray for we must endeuour to doe. The sixth commandement saith, Thou shalt not kill;
for what we pray for we must endeavour to do. The sixth Commandment Says, Thou shalt not kill;
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wherein the Lord inioyneth vs by all good meanes to preserue our owne and our neighbours life.
wherein the Lord enjoin us by all good means to preserve our own and our neighbours life.
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And this we must doe for two causes especially:
And this we must do for two Causes especially:
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(54) verse (DIV2)
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first, that we may doe all the good we can to that Church, Commonwealth, and family whereof we are members:
First, that we may do all the good we can to that Church, Commonwealth, and family whereof we Are members:
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secondly, that we may haue a sufficient time to prepare our selues for heauen: for death will come, and the day of iudgement;
secondly, that we may have a sufficient time to prepare our selves for heaven: for death will come, and the day of judgement;
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and after death there is no wisdome, nor counsell, worke, nor inuention: therefore now must we prepare our selues for God, that we may be readie to receiue him at his comming;
and After death there is no Wisdom, nor counsel, work, nor invention: Therefore now must we prepare our selves for God, that we may be ready to receive him At his coming;
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and he that is prepared for the Lord hath liued well and long enough, but without this our life is spent in vaine. III. Point. Whose bread doe we pray for, our owne, not other mens.
and he that is prepared for the Lord hath lived well and long enough, but without this our life is spent in vain. III. Point. Whose bred do we pray for, our own, not other men's.
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But how doth bread or any other temporall blessing become ours? Ans. First, when we haue true right thereto before God:
But how does bred or any other temporal blessing become ours? Ans. First, when we have true right thereto before God:
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secondly, when we haue lawfull possession thereof before men.
secondly, when we have lawful possession thereof before men.
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(54) verse (DIV2)
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Our right before God is needefull, for we lost all in Adam, and haue recouerie of our right in the creatures onely in Christ Iesus,
Our right before God is needful, for we lost all in Adam, and have recovery of our right in the creatures only in christ Iesus,
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when by saith we become his members: 1. Cor. 3. 22. All things are yours, & you are Christs.
when by Says we become his members: 1. Cor. 3. 22. All things Are yours, & you Are Christ.
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And yet for all this, the child of God may not vse all things as his owne though he haue right thereto in Christ,
And yet for all this, the child of God may not use all things as his own though he have right thereto in christ,
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or the members of the bodie doe practise.
or the members of the body do practise.
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vnlesse by Gods prouidence he haue also lawfull right thereto or possession thereof before men, as by lawfull gift, purchase, labour, or such like.
unless by God's providence he have also lawful right thereto or possession thereof before men, as by lawful gift, purchase, labour, or such like.
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(54) verse (DIV2)
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Indeede right in Christ is the chiefe title, but yet right before men is also necessarie:
Indeed right in christ is the chief title, but yet right before men is also necessary:
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for Christian libertie doth not abolish good orders in ciuill estates, but establish them rather: Christ is no enemie to Cesar;
for Christian liberty does not Abolah good order in civil estates, but establish them rather: christ is no enemy to Cesar;
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and therefore the Scripture inioynes euery man to eate his owne bread, 2. Thess. 3. 12. that is, such whereto he hath right in Christ by faith,
and Therefore the Scripture enjoins every man to eat his own bred, 2. Thess 3. 12. that is, such whereto he hath right in christ by faith,
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and also inioyeth by Gods prouidence in some honest meanes alowed of men;
and also Enjoyeth by God's providence in Some honest means aloud of men;
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(54) verse (DIV2)
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for by good orders established among men, we are put into possession of those things whereto we haue right in Christ. The vse. I.
for by good order established among men, we Are put into possession of those things whereto we have right in christ. The use. I.
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(54) verse (DIV2)
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Here we learne to receiue our bread from God, or any other temporall blessing we enioy as a fruit of Christs passion;
Here we Learn to receive our bred from God, or any other temporal blessing we enjoy as a fruit of Christ passion;
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and indeede Christ crucified is the foundation of euery good gift and blessing of God.
and indeed christ Crucified is the Foundation of every good gift and blessing of God.
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(54) verse (DIV2)
767
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As for infidells and wicked men who possesse and vse many temporall blessings, it must be graunted that they haue right thereto before men;
As for Infidels and wicked men who possess and use many temporal blessings, it must be granted that they have right thereto before men;
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(54) verse (DIV2)
767
Page 288
6791
but yet hauing no part in Christ crucified, they want the true foundation, and so are no better then vsurpers before God,
but yet having no part in christ Crucified, they want the true Foundation, and so Are no better then usurper's before God,
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(54) verse (DIV2)
767
Page 288
6792
for which one day they must be called to reckoning.
for which one day they must be called to reckoning.
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(54) verse (DIV2)
767
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6793
If this point were learned, men would shew more conscience in getting, and more reuerence and thankfulnesse in vsing Gods temporall blessings, then vsually they doe:
If this point were learned, men would show more conscience in getting, and more Reverence and thankfulness in using God's temporal blessings, then usually they do:
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(54) verse (DIV2)
767
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6794
there would be lesse riot and excesse in diet & attire, and lesse abuse of all Gods creatures:
there would be less riot and excess in diet & attire, and less abuse of all God's creatures:
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(54) verse (DIV2)
767
Page 288
6795
for the meditation of this price of our restitution, would restraine vs from dishonouring God in any of his blessings.
for the meditation of this price of our restitution, would restrain us from Dishonoring God in any of his blessings.
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(54) verse (DIV2)
767
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6796
II. This petition for our owne bread, teacheth vs that euery one should haue a lawfull calling,
II This petition for our own bred, Teaches us that every one should have a lawful calling,
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(54) verse (DIV2)
768
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6797
and therein so imploy himselfe that he may eate his owne bread, 2. Thess. 3. 12. No man ought to liue out of a lawfull calling, nor yet idlely therein;
and therein so employ himself that he may eat his own bred, 2. Thess 3. 12. No man ought to live out of a lawful calling, nor yet idly therein;
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(54) verse (DIV2)
768
Page 288
6798
the master must banish idlenesse out of his family; and the magistrate out of the commonwealth:
the master must banish idleness out of his family; and the magistrate out of the commonwealth:
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(54) verse (DIV2)
768
Page 288
6799
vagrant persons ought not to be tolerated, for such eate not their owne bread. III. Here is condemned all fraud, iniustice, and crueltie, in the getting of temporall blessings, for we pray for our owne bread;
vagrant Persons ought not to be tolerated, for such eat not their own bred. III. Here is condemned all fraud, injustice, and cruelty, in the getting of temporal blessings, for we pray for our own bred;
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(54) verse (DIV2)
768
Page 288
6800
but that which is so gotten, is not our owne, but others:
but that which is so got, is not our own, but Others:
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(54) verse (DIV2)
769
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6801
neither will the gamesters gaine, nor that which is got by lotterie, stand with this petition:
neither will the gamesters gain, nor that which is god by lottery, stand with this petition:
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(54) verse (DIV2)
769
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and if we finde them in vs, our title is good, not only to his creatures,
and if we find them in us, our title is good, not only to his creatures,
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(70) verse (DIV2)
1048
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6802
for this is not to labour the thing that good is, as the Apostle requireth, Eph. 4. 28. neither are they sanctified meanes of getting.
for this is not to labour the thing that good is, as the Apostle requires, Ephesians 4. 28. neither Are they sanctified means of getting.
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(54) verse (DIV2)
769
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6803
Quest. If this bread be our owne, what neede we to aske it? Ans. We aske it for good causes though it be our owne:Quest. If this bred be our own, what need we to ask it? Ans. We ask it for good Causes though it be our own:
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(54) verse (DIV2)
769
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6804
for in bread there be two things;
for in bred there be two things;
c-acp p-acp n1 pc-acp vbi crd n2;
(54) verse (DIV2)
769
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6805
the substance of bread, and the blessing of God therein, which in Scripture is called the staffe of bread, which is that vertue and power therein, whereby it nourisheth:
the substance of bred, and the blessing of God therein, which in Scripture is called the staff of bred, which is that virtue and power therein, whereby it Nourishes:
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(54) verse (DIV2)
769
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6806
for herein it fareth with bread, as it doth with an old man, take away his staffe and he cannot stand but falleth;
for herein it fareth with bred, as it does with an old man, take away his staff and he cannot stand but falls;
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(54) verse (DIV2)
769
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6807
so take away Gods blessing from bread, and it becomes vnprofitable, and nourisheth not.
so take away God's blessing from bred, and it becomes unprofitable, and Nourishes not.
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(54) verse (DIV2)
769
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6808
Now because we may haue the substance of bread, and yet want the blessing vpon it;
Now Because we may have the substance of bred, and yet want the blessing upon it;
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(54) verse (DIV2)
769
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6809
we may haue our garners full, and yet be poore: we may eate, and not be satisfied;
we may have our garners full, and yet be poor: we may eat, and not be satisfied;
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(54) verse (DIV2)
769
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6810
fill our bellies, and yet be hungrie, therefore we pray to God for bread; that so we may haue not onely the substance, but the blessing of God therewithall:
fill our bellies, and yet be hungry, Therefore we pray to God for bred; that so we may have not only the substance, but the blessing of God therewithal:
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(54) verse (DIV2)
769
Page 289
6811
for which cause Princes must as well make this petition as the poorest beggers. IV. Point. For what time doe we aske bread:
for which cause Princes must as well make this petition as the Poorest beggars. IV. Point. For what time do we ask bred:
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(54) verse (DIV2)
769
Page 289
6812
not for a moneth or a yeare, but for this day, or as Luke hath it, according to the day, Luk. 11. 3. that is, meete and conuenient for this present day.
not for a Monn or a year, but for this day, or as Lycia hath it, according to the day, Luk. 11. 3. that is, meet and convenient for this present day.
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(54) verse (DIV2)
770
Page 289
6813
The vse. In this circumstance of time, we are taught; first, to bewaile our distrustfulnes in Gods prouidence for temporall blessings, as foode, raiment, &c.The use. In this circumstance of time, we Are taught; First, to bewail our distrustfulness in God's providence for temporal blessings, as food, raiment, etc.
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(54) verse (DIV2)
771
Page 289
6814
Secondly, to acknowledge Gods particular prouidence vpon vs from day to day, whereon we must depend and cast our selues continually for all things needefull,
Secondly, to acknowledge God's particular providence upon us from day to day, whereon we must depend and cast our selves continually for all things needful,
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(54) verse (DIV2)
772
Page 289
6815
though wee see no reason thereof. Thus did Abraham, when he was about to sacrifice his sonne;
though we see no reason thereof. Thus did Abraham, when he was about to sacrifice his son;
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(54) verse (DIV2)
772
Page 289
6816
for when Isaac asked, where is the sacrifice? Abraham answered;
for when Isaac asked, where is the sacrifice? Abraham answered;
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(54) verse (DIV2)
772
Page 289
6817
my sonne, God will prouide, Gen. 22. 8. and so hee did, vers. 13. whereupon Abraham in memorie of this singular worke of Gods prouidence, called the name of the place, Iehovah ijreh, God will prouide, v. 14. A most worthie president for euery man in the way of obedience, to depend vpon Gods prouidence for all things needefull, endeauouring to see his disposing hand in all things that fall out good or bad.my son, God will provide, Gen. 22. 8. and so he did, vers. 13. whereupon Abraham in memory of this singular work of God's providence, called the name of the place, Jehovah ijreh, God will provide, v. 14. A most worthy president for every man in the Way of Obedience, to depend upon God's providence for all things needful, endeavouring to see his disposing hand in all things that fallen out good or bad.
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(54) verse (DIV2)
772
Page 289
6818
Thirdly, to moderate our care in seeking for the blessings of this life: we must haue care to prouide things honest and necessarie;
Thirdly, to moderate our care in seeking for the blessings of this life: we must have care to provide things honest and necessary;
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(54) verse (DIV2)
773
Page 289
6819
and for this ende must exercise our selues in the vse of lawfull meanes, otherwise we shall tempt God;
and for this end must exercise our selves in the use of lawful means, otherwise we shall tempt God;
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(54) verse (DIV2)
773
Page 289
6820
but yet our care must be so moderate, that we still depend vpon our heauenly fathers care and prouidence for vs, who biddes vs aske him bread for euery day:
but yet our care must be so moderate, that we still depend upon our heavenly Father's care and providence for us, who bids us ask him bred for every day:
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(54) verse (DIV2)
773
Page 289
6821
and thus we shall haue enough, when as distrustfull and immoderate care shall helpe vs nothing.
and thus we shall have enough, when as distrustful and immoderate care shall help us nothing.
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(54) verse (DIV2)
773
Page 289
6822
When the Israelites liued by Manna, which God gaue them from heauen, they were commaunded to gather but for one day,
When the Israelites lived by Manna, which God gave them from heaven, they were commanded to gather but for one day,
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(54) verse (DIV2)
773
Page 289
6823
and to reserue none of it till the morrowe; whereby God would teach them to depende vpon his daily prouidence:
and to reserve none of it till the morrow; whereby God would teach them to depend upon his daily providence:
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(54) verse (DIV2)
773
Page 289
6824
which while they did, they had sufficient, and that which was good;
which while they did, they had sufficient, and that which was good;
r-crq cs pns32 vdd, pns32 vhd j, cc cst r-crq vbds j;
(54) verse (DIV2)
773
Page 289
6825
but when through couetousnesse they would needes gather more then for the day, and so reserued of it till the morning, Gods curse light vpon it;
but when through covetousness they would needs gather more then for the day, and so reserved of it till the morning, God's curse Light upon it;
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(54) verse (DIV2)
773
Page 289
6826
for it was full of wormes and stanke: and afterwarde when they beganne to dislike Manna, and were not content with his prouidence, for it was full of worms and stanke: and afterward when they began to dislike Manna, and were not content with his providence,
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(54) verse (DIV2)
773
Page 289
6827
but lusted after flesh, he gaue them their desire, but withall his wrath fell vpon them while the flesh was betweene their teeth before it was chewed, v. 33. and so it will be with vs if we distrust in God:
but lusted After Flesh, he gave them their desire, but withal his wrath fell upon them while the Flesh was between their teeth before it was chewed, v. 33. and so it will be with us if we distrust in God:
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(54) verse (DIV2)
773
Page 289
6828
but if we learne and practise this dependance on Gods particular prouidence, we shall haue experience of his goodnesse,
but if we Learn and practise this dependence on God's particular providence, we shall have experience of his Goodness,
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(54) verse (DIV2)
773
Page 289
6829
though ordinarie meanes faile, either by supplie, as 1. king. 17. 6. or by patience to beare the want.
though ordinary means fail, either by supply, as 1. King. 17. 6. or by patience to bear the want.
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(54) verse (DIV2)
773
Page 289
6830
Fourthly, here we haue a good ground of that holy practise of Gods children in sanctifying their meate and drinke by praier and thankesgiuing:
Fourthly, Here we have a good ground of that holy practice of God's children in sanctifying their meat and drink by prayer and thanksgiving:
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(54) verse (DIV2)
774
Page 289
6831
for here we are taught to pray for temporall blessings, and therfore when we haue them and vse them, we should glorifie God by praier and thanksgiuing for his blessing vpon them: the reason hereof is great:
for Here we Are taught to pray for temporal blessings, and Therefore when we have them and use them, we should Glorify God by prayer and thanksgiving for his blessing upon them: the reason hereof is great:
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(54) verse (DIV2)
774
Page 289
6832
for first, hereby we are distinguished from bruit beasts, who liue vpon Gods blessings, but yet cannot praise him as man may doe:
for First, hereby we Are distinguished from bruit beasts, who live upon God's blessings, but yet cannot praise him as man may do:
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(54) verse (DIV2)
774
Page 289
6833
secondly, hereby we testifie our right and interest into Gods creatures by Iesus Christ, which we lost in Adam,
secondly, hereby we testify our right and Interest into God's creatures by Iesus christ, which we lost in Adam,
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(54) verse (DIV2)
774
Page 289
6834
for true praier is a fruit of faith, and by faith we are made partakers of Christ Iesus:
for true prayer is a fruit of faith, and by faith we Are made partakers of christ Iesus:
p-acp j n1 vbz dt n1 pp-f n1, cc p-acp n1 pns12 vbr vvn n2 pp-f np1 np1:
(54) verse (DIV2)
774
Page 289
6835
thirdly, such is our corruption by nature, that we are prone to abuse all Gods blessings,
Thirdly, such is our corruption by nature, that we Are prove to abuse all God's blessings,
ord, d vbz po12 n1 p-acp n1, cst pns12 vbr j pc-acp vvi d ng1 n2,
(54) verse (DIV2)
774
Page 289
6836
and therefore we must pray for grace to vse them moderately and thankefully.
and Therefore we must pray for grace to use them moderately and thankfully.
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(54) verse (DIV2)
774
Page 289
6837
Fiftly, here we may learne how to frame our daily praiers to God, for this circumstance of time must be referred to euery petition;
Fifty, Here we may Learn how to frame our daily Prayers to God, for this circumstance of time must be referred to every petition;
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(54) verse (DIV2)
775
Page 289
6879
he that can not be perswaded that God will giue him bread, will hardly be resolued that hee will forgiue him his sinnes.
he that can not be persuaded that God will give him bred, will hardly be resolved that he will forgive him his Sins.
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(55) verse (DIV2)
779
Page 292
6838
and therefore this must be our practise, euery day to pray for grace to glorifie Gods name, to yeelde obedience to his will, to haue our sinnes forgiuen, and so for the rest.
and Therefore this must be our practice, every day to pray for grace to Glorify God's name, to yield Obedience to his will, to have our Sins forgiven, and so for the rest.
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(54) verse (DIV2)
775
Page 289
6839
V. Point. For whome doe we aske bread; not for our selues alone but for our brethren;V. Point. For whom do we ask bred; not for our selves alone but for our brothers;
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(54) verse (DIV2)
776
Page 289
6840
Giue vs: which serues to teach vs brotherly loue, which seeketh not her owne things onely,Give us: which serves to teach us brotherly love, which seeks not her own things only,
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(54) verse (DIV2)
776
Page 289
6841
but is bountifull towards others seeking their good also.
but is bountiful towards Others seeking their good also.
cc-acp vbz j p-acp n2-jn vvg po32 j av.
(54) verse (DIV2)
776
Page 289
6842
And indeede here we are but stewards of Gods temporall blessings, and therefore may not imploy them as we will,
And indeed Here we Are but Stewards of God's temporal blessings, and Therefore may not employ them as we will,
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(54) verse (DIV2)
776
Page 289
6843
but for his glorie who is our absolute Lord: now his direction is to this effect;
but for his glory who is our absolute Lord: now his direction is to this Effect;
cc-acp p-acp po31 n1 r-crq vbz po12 j n1: av po31 n1 vbz p-acp d n1;
(54) verse (DIV2)
776
Page 289
6844
that first, we should glorifie God with our temporall goods, imploying them for the maintenance of his worship and of true religion.
that First, we should Glorify God with our temporal goods, employing them for the maintenance of his worship and of true Religion.
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(54) verse (DIV2)
776
Page 289
6845
Secondly, that we should imploy them for the common good, in the releefe of the poore,
Secondly, that we should employ them for the Common good, in the relief of the poor,
ord, cst pns12 vmd vvi pno32 p-acp dt j j, p-acp dt n1 pp-f dt j,
(54) verse (DIV2)
776
Page 289
6846
and other necessarie duties for the commonwealth.
and other necessary duties for the commonwealth.
cc j-jn j n2 p-acp dt n1.
(54) verse (DIV2)
776
Page 289
6847
Thirdly, that we should prouide for our owne, especially them of our family, that we may liue in peace and quietnes,
Thirdly, that we should provide for our own, especially them of our family, that we may live in peace and quietness,
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(54) verse (DIV2)
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and so the better prepare our selues for the life to come. VI. Point. From whom must we looke to receiue our bread; namely from God;
and so the better prepare our selves for the life to come. VI. Point. From whom must we look to receive our bred; namely from God;
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(54) verse (DIV2)
776
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for we say vnto him that is our father in Christ, Giue vs: which teacheth vs, that though we be his children,
for we say unto him that is our father in christ, Give us: which Teaches us, that though we be his children,
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(54) verse (DIV2)
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and so haue right to temporall blessings, yet whatsoeuer wee haue, we must know it comes from God,
and so have right to temporal blessings, yet whatsoever we have, we must know it comes from God,
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(54) verse (DIV2)
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and must receiue and vse it as from his hand.
and must receive and use it as from his hand.
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(54) verse (DIV2)
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And this we shall doe if we sanctifie the creatures of God vnto our temporall vse:
And this we shall do if we sanctify the creatures of God unto our temporal use:
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(54) verse (DIV2)
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for euery creature of God is good if it be sanctified in his vse.
for every creature of God is good if it be sanctified in his use.
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(54) verse (DIV2)
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Now the creature is sanctified not as man is, when the spirit of God worketh in him, abolishing corruption and renuing grace;
Now the creature is sanctified not as man is, when the Spirit of God works in him, abolishing corruption and renewing grace;
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(54) verse (DIV2)
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nor yet as the elements in the sacraments are sanctified, which are set apart by God to an holy and spirituall vse, to be seales and pledges of grace;
nor yet as the elements in the Sacraments Are sanctified, which Are Set apart by God to an holy and spiritual use, to be Seals and pledges of grace;
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(54) verse (DIV2)
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but when it is made fit to our temporall ciuill vse, which is done by the word and prayer, 1. Tim. 4. 4. Where, by the word is meant;
but when it is made fit to our temporal civil use, which is done by the word and prayer, 1. Tim. 4. 4. Where, by the word is meant;
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(54) verse (DIV2)
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first, the word of creation, whereby God in the beginning fitted the creature for mans vse,
First, the word of creation, whereby God in the beginning fitted the creature for men use,
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(54) verse (DIV2)
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and gaue him power and soueraigntie ouer it:
and gave him power and sovereignty over it:
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(54) verse (DIV2)
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for a man must rest vpon Gods prouidence for the preseruation of his bodie, that will relie vpon his mercie for the saluation of his soule:
for a man must rest upon God's providence for the preservation of his body, that will rely upon his mercy for the salvation of his soul:
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(55) verse (DIV2)
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secondly, the word of restitution, whereby after the fall and after the flood he graunted vnto man the vse of his creatures, Gen. 9. 3. thirdly, the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God, Act. 10. 15. And by prayer, we desire God to giue his power vnto the creatures, secondly, the word of restitution, whereby After the fallen and After the flood he granted unto man the use of his creatures, Gen. 9. 3. Thirdly, the word of the Gospel Concerning our Christian liberty wherein he hath enlarged our use in the creatures of God, Act. 10. 15. And by prayer, we desire God to give his power unto the creatures,
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(54) verse (DIV2)
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and his blessing vpon them to serue for our good and comfort;
and his blessing upon them to serve for our good and Comfort;
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(54) verse (DIV2)
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as also to giue vs grace to receiue them as from his hand, and to vse them to his glorie.
as also to give us grace to receive them as from his hand, and to use them to his glory.
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(54) verse (DIV2)
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If we could learne and practise this dutie, we should haue more comfort in the creatures then yet we haue;
If we could Learn and practise this duty, we should have more Comfort in the creatures then yet we have;
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(54) verse (DIV2)
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yea it would restraine vs from fraud, oppression, crueltie, and from pride and vanitie in getting and vsing all Gods blessings:
yea it would restrain us from fraud, oppression, cruelty, and from pride and vanity in getting and using all God's blessings:
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(54) verse (DIV2)
777
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for if we were perswaded that all temporall blessings came from his hand, how durst we sinne against him either in getting or vsing of them?
for if we were persuaded that all temporal blessings Come from his hand, how durst we sin against him either in getting or using of them?
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(54) verse (DIV2)
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Secondly, in that after our labour and diligence in our callings we must still pray to God to giue vs bread, we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life:
Secondly, in that After our labour and diligence in our callings we must still pray to God to give us bred, we must Learn to observe that order of Causes which God hath Set in the producing of all temporal blessings for his life:
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(54) verse (DIV2)
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for not onely foode and rayment, but our labour and diligence thereabout are secondarie causes, depending vpon the blessing of God, which is the first cause of all, disposing and ordering all things vnto goodnesse:
for not only food and raiment, but our labour and diligence thereabouts Are secondary Causes, depending upon the blessing of God, which is the First cause of all, disposing and ordering all things unto Goodness:
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(54) verse (DIV2)
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for it comes from God that meate doth feede vs, and cloathes doe keepe vs warme.
for it comes from God that meat does feed us, and clothes do keep us warm.
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(54) verse (DIV2)
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If he say vnto stones, become bread, they shall feede vs, Matth. 4. 4. yea, in the want of bread he can preserue strength for many daies, Exod. 34. 8. and 1. king. 19. 8. yea,
If he say unto stones, become bred, they shall feed us, Matthew 4. 4. yea, in the want of bred he can preserve strength for many days, Exod 34. 8. and 1. King. 19. 8. yea,
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(54) verse (DIV2)
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if he speake the word, poyson shall become bread and nourish vs: but without his blessing nothing can doe vs good:
if he speak the word, poison shall become bred and nourish us: but without his blessing nothing can do us good:
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(54) verse (DIV2)
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Psal. 127. 1, 2. Except the Lord build the house, they labour in vaine that build it:
Psalm 127. 1, 2. Except the Lord built the house, they labour in vain that built it:
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(54) verse (DIV2)
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wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie,
we Therefore must Learn to rely upon God's providence for a blessing on all our labour and study,
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(54) verse (DIV2)
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and waite for his blessing in all the meanes we vse for our good and comfort,
and wait for his blessing in all the means we use for our good and Comfort,
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(54) verse (DIV2)
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for he is our life, our health, and preseruation.
for he is our life, our health, and preservation.
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(54) verse (DIV2)
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vers. 12. And forgiue vs our debts, as we forgiue our debters.
vers. 12. And forgive us our debts, as we forgive our debtors.
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(55) verse (DIV2)
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I. The Coherence. Christ hauing taught vs in the former petition to pray for temporall blessings,I. The Coherence. christ having taught us in the former petition to pray for temporal blessings,
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(55) verse (DIV2)
779
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and for grace to relie vpon Gods prouident dispensation for the things of this life, doth in this petition and the next, direct vs to aske spirituall blessings for our selues, to wit, remission of our sinnes, and strength against temptation:
and for grace to rely upon God's provident Dispensation for the things of this life, does in this petition and the next, Direct us to ask spiritual blessings for our selves, to wit, remission of our Sins, and strength against temptation:
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(55) verse (DIV2)
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Where, first we may note what is the faith of worldlings: they doe not trust in God for foode, raiment, and other temporal blessings;
Where, First we may note what is the faith of worldlings: they do not trust in God for food, raiment, and other temporal blessings;
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(55) verse (DIV2)
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how then can we say that their faith is sound for eternall mercies? Isa. 28. 16. He that beleeueth will not make hast, but will stay Gods leasure, waiting for his blessings whereof he stands in neede:
how then can we say that their faith is found for Eternal Mercies? Isaiah 28. 16. He that Believeth will not make haste, but will stay God's leisure, waiting for his blessings whereof he Stands in need:
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(55) verse (DIV2)
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But is this the practise of the world? no verily;
But is this the practice of the world? no verily;
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(55) verse (DIV2)
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for let a crosse come, and men will not sticke to vse vnlawfull meanes for their deliuerance:
for let a cross come, and men will not stick to use unlawful means for their deliverance:
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(55) verse (DIV2)
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and so they deale, when hope of gaine is offered, making little conscience of fraud, lying, oppression, &c. and so making hast to be rich, they ouerrunne the prouident hand of God, that would lead them by ordinarie lawfull meanes.
and so they deal, when hope of gain is offered, making little conscience of fraud, lying, oppression, etc. and so making haste to be rich, they overrun the provident hand of God, that would led them by ordinary lawful means.
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(55) verse (DIV2)
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Secondly, hence we learne how to enioy and vse all temporall blessings, foode, raiment, & such like;
Secondly, hence we Learn how to enjoy and use all temporal blessings, food, raiment, & such like;
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(55) verse (DIV2)
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namely, as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob, Gen. 28. 20. 21.. If God will be with me, and giue me bread to eate and clothes to put on, — then shall the Lord be my God:
namely, as helps and means to draw us towards God's mercy in christ. Thus did Iacob, Gen. 28. 20. 21.. If God will be with me, and give me bred to eat and clothes to put on, — then shall the Lord be my God:
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(55) verse (DIV2)
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Ioh. 6. 27. Christ bids those whome he had fed miraculously, when they sought him afterward for outward things, that they should not labour for that foode which perisheth resting therein,
John 6. 27. christ bids those whom he had fed miraculously, when they sought him afterwards for outward things, that they should not labour for that food which Perishes resting therein,
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(55) verse (DIV2)
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but for that which endureth vnto euerlasting life; leading them from bodily care and labour, to that which is heauenly and spirituall.but for that which Endureth unto everlasting life; leading them from bodily care and labour, to that which is heavenly and spiritual.
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(55) verse (DIV2)
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To come to the petition, wherein we will handle, first the necessitie of it; then the meaning; and lastly the vses. For the first:
To come to the petition, wherein we will handle, First the necessity of it; then the meaning; and lastly the uses. For the First:
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(55) verse (DIV2)
782
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This petition may seeme to be needlesse;
This petition may seem to be needless;
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(55) verse (DIV2)
783
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for they that make it are Gods children, who haue all their sinnes forgiuen them, both past, present, and to come.
for they that make it Are God's children, who have all their Sins forgiven them, both past, present, and to come.
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(55) verse (DIV2)
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Ans. This indeed must be the daiely petition of all Gods children in this world, and the necessitie of it is great; Ans. This indeed must be the daily petition of all God's children in this world, and the necessity of it is great;
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(55) verse (DIV2)
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for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers;
for howsoever in the purpose of God all Sins Are pardoned to true believers;
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(55) verse (DIV2)
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yea, all sinnes past repented of, are so forgiuen, that they shall neuer be againe imputed:
yea, all Sins past repented of, Are so forgiven, that they shall never be again imputed:
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(55) verse (DIV2)
783
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yet sinnes present, and to come, are not actually pardoned, till they be repented of. This experience teacheth, for who can feele the assurance of mercie for any sinne committed,
yet Sins present, and to come, Are not actually pardoned, till they be repented of. This experience Teaches, for who can feel the assurance of mercy for any sin committed,
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(55) verse (DIV2)
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before he haue repented of it? and though true repentance once had set vs for euer in Gods fauour,
before he have repented of it? and though true Repentance once had Set us for ever in God's favour,
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(55) verse (DIV2)
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yet it must bee daiely renued for our daiely falls, or els we cannot know it to be true.
yet it must be daily renewed for our daily falls, or Else we cannot know it to be true.
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(55) verse (DIV2)
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for when their hogges haue all needefull prouision, their children and seruants soules shall want instruction.
for when their hogs have all needful provision, their children and Servants Souls shall want instruction.
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(55) verse (DIV2)
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Hence it is, that Paul intreats the Saints of God in Corinth (though they had truely repented at their conuersion) to bee reconciled vnto God, 2. Corinth. 5. 20. meaning, by renuing their repentance.
Hence it is, that Paul intreats the Saints of God in Corinth (though they had truly repented At their conversion) to be reconciled unto God, 2. Corinth. 5. 20. meaning, by renewing their Repentance.
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(55) verse (DIV2)
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And Dauid was the true childe of God, yet beeing left vnto himselfe, hee fell into two grieuous sinnes, wherein he lay almost a whole yeare without repentance;
And David was the true child of God, yet being left unto himself, he fell into two grievous Sins, wherein he lay almost a Whole year without Repentance;
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(55) verse (DIV2)
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during all which time, he had not pardon of them actually;
during all which time, he had not pardon of them actually;
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(55) verse (DIV2)
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for Nathan rebuked him to bring him to repentance, and vpon his confession, pronounced them pardoned:
for Nathan rebuked him to bring him to Repentance, and upon his Confessi, pronounced them pardoned:
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(55) verse (DIV2)
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yea, and Dauid himselfe afterward, for the fuller assurance of mercie to his soule, most earnestly intreated pardon hereof at the hands of Gods, Psal. 51. So that this petition is most necessarie,
yea, and David himself afterwards, for the fuller assurance of mercy to his soul, most earnestly entreated pardon hereof At the hands of God's, Psalm 51. So that this petition is most necessary,
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(55) verse (DIV2)
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as well for actuall pardon of sinnes present, as for the more ful assurance of sinnes past.
as well for actual pardon of Sins present, as for the more full assurance of Sins past.
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(55) verse (DIV2)
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The meaning. This petition is propounded in the forme of a comparison, which naturally standeth thus;The meaning. This petition is propounded in the Form of a comparison, which naturally Stands thus;
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(55) verse (DIV2)
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As wee forgiue our debters, so forgiue thou to vs our debts: and it hath two parts, a request for pardon, and a reason thereof.As we forgive our debtors, so forgive thou to us our debts: and it hath two parts, a request for pardon, and a reason thereof.
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(55) verse (DIV2)
784
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Our request for pardon is this;
Our request for pardon is this;
po12 n1 p-acp n1 vbz d;
(55) verse (DIV2)
784
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Forgiue vs our debts. In the word debt is a figuratiue kinde of speech, taken from bargaining, wherein God is resembled to the Creditour, Man is the debter: the Law is the bond or obligation; and sinne is that debt of ours, Forgive us our debts. In the word debt is a figurative kind of speech, taken from bargaining, wherein God is resembled to the Creditor, Man is the debtor: the Law is the bound or obligation; and sin is that debt of ours,
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(55) verse (DIV2)
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for which we stand bound to God by the law:
for which we stand bound to God by the law:
p-acp r-crq pns12 vvb vvn p-acp np1 p-acp dt n1:
(55) verse (DIV2)
784
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this appeares by this, that in the Euangelists the word sinne and debt are vsed promiscuously;
this appears by this, that in the Evangelists the word sin and debt Are used promiscuously;
d vvz p-acp d, cst p-acp dt n2 dt n1 n1 cc n1 vbr vvn av-j;
(55) verse (DIV2)
784
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as Luk. 11. 4. compared with this of Matthew, and Luke 13. 4. Now sin makes vs debters vnto God, not for that we owe it vnto him,
as Luk. 11. 4. compared with this of Matthew, and Lycia 13. 4. Now since makes us debtors unto God, not for that we owe it unto him,
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(55) verse (DIV2)
784
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for we are bound by the law to yeeld the contrarie obedience;
for we Are bound by the law to yield the contrary Obedience;
c-acp pns12 vbr vvn p-acp dt n1 pc-acp vvi dt j-jn n1;
(55) verse (DIV2)
784
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but because vpon default of obedience vnto God whereto wee are bound by the law, we are bound for our sins vnto punishment, which is as it were a second debt.
but Because upon default of Obedience unto God whereto we Are bound by the law, we Are bound for our Sins unto punishment, which is as it were a second debt.
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(55) verse (DIV2)
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Euen as a man that is bound in an obligation to another, through default of performing the condition thereof, is bound to paie both the principall and the forfeiture:
Eve as a man that is bound in an obligation to Another, through default of performing the condition thereof, is bound to pay both the principal and the forfeiture:
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(55) verse (DIV2)
784
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the punishment of sinne which is eternall death, being that forfeiture whereto we stand bound before God,
the punishment of sin which is Eternal death, being that forfeiture whereto we stand bound before God,
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(55) verse (DIV2)
784
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for want of obedience which is as it were the principall.
for want of Obedience which is as it were the principal.
p-acp n1 pp-f n1 r-crq vbz p-acp pn31 vbdr dt n-jn.
(55) verse (DIV2)
784
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The consideration of this resemblance for which sinne is called a debt, serues to direct vs in some points of religion:
The consideration of this resemblance for which sin is called a debt, serves to Direct us in Some points of Religion:
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(55) verse (DIV2)
785
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for the word written carries a most certen sense beeing both text and glosse:
for the word written carries a most certain sense being both text and gloss:
c-acp dt n1 vvn vvz dt av-ds j n1 vbg d n1 cc n1:
(81) verse (DIV2)
1224
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as first it confutes their opinion, who hold that our whole iustification consists in the remission of sinnes,
as First it confutes their opinion, who hold that our Whole justification consists in the remission of Sins,
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(55) verse (DIV2)
785
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and that the same is wrought by the shedding of Christs blood alone:
and that the same is wrought by the shedding of Christ blood alone:
cc cst dt d vbz vvn p-acp dt n-vvg pp-f npg1 n1 av-j:
(55) verse (DIV2)
785
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6919
for we owe to God a double debt, first obedience, and for default thereof we stand bound to punishment:
for we owe to God a double debt, First Obedience, and for default thereof we stand bound to punishment:
c-acp pns12 vvb p-acp np1 dt j-jn n1, ord n1, cc p-acp n1 av pns12 vvb vvn p-acp n1:
(55) verse (DIV2)
785
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6920
these two debts are different and distinct one from an other, and they must both be paid,
these two debts Are different and distinct one from an other, and they must both be paid,
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(55) verse (DIV2)
785
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6921
and Gods iustice satisfied either by our selues or by a furetie, before we can be accepted as righteous vnto life.
and God's Justice satisfied either by our selves or by a furetie, before we can be accepted as righteous unto life.
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(55) verse (DIV2)
785
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6922
Now we our selues can discharge neither; therefore Christ our suretie must doe both: and so he hath:
Now we our selves can discharge neither; Therefore christ our surety must do both: and so he hath:
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(55) verse (DIV2)
785
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6923
for our second debt of sinne whereby we stand bound to punishment, Christ discharged by his death and passion, wherein he made his soule a sacrifice for sinne:
for our second debt of sin whereby we stand bound to punishment, christ discharged by his death and passion, wherein he made his soul a sacrifice for sin:
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(55) verse (DIV2)
785
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and our debt of obedience in perfect loue to God and man, he also paid to God in fulfilling the law for vs:
and our debt of Obedience in perfect love to God and man, he also paid to God in fulfilling the law for us:
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(55) verse (DIV2)
785
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6925
whereupon it is true, that the righteousnes of the law is fulfilled in thē which walke not after the flesh, but after the spirit.
whereupon it is true, that the righteousness of the law is fulfilled in them which walk not After the Flesh, but After the Spirit.
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(55) verse (DIV2)
785
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6926
But (say they) the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding,
But (say they) the Scripture every where ascribes our Whole redemption and justification to Christ bloodshedding,
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(55) verse (DIV2)
785
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6927
and to his death and passion. Ans. Christs bloodshedding must be considered two waies: first, as a part of his passion whereby we are discharged from punishment:
and to his death and passion. Ans. Christ bloodshedding must be considered two ways: First, as a part of his passion whereby we Are discharged from punishment:
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(55) verse (DIV2)
785
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6928
secondly, as a part of his obedience, wherein he testified singular loue both to God his father, and vnto mankind:
secondly, as a part of his Obedience, wherein he testified singular love both to God his father, and unto mankind:
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(55) verse (DIV2)
785
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6929
for in suffering he obeied, and in obeying he suffered:
for in suffering he obeyed, and in obeying he suffered:
c-acp p-acp vvg pns31 vvd, cc p-acp vvg pns31 vvd:
(55) verse (DIV2)
785
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6930
now because his bloodshedding is a part of both, therefore is our whole redemption ascribed thereunto, not excluding,
now Because his bloodshedding is a part of both, Therefore is our Whole redemption ascribed thereunto, not excluding,
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(55) verse (DIV2)
785
Page 294
6931
but including his actuall obedience therein, it beeing a part thereof.
but including his actual Obedience therein, it being a part thereof.
cc-acp vvg po31 j n1 av, pn31 vbg dt n1 av.
(55) verse (DIV2)
785
Page 294
6932
Secondly, debt in this place betokening sinne as it binds vnto punishment, sheweth plainly that sinne and punishment goe alwaies together:
Secondly, debt in this place betokening sin as it binds unto punishment, shows plainly that sin and punishment go always together:
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(55) verse (DIV2)
786
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6933
and therefore the Popish doctrine is false and erroneous which parteth them asunder, by making some sinnes veniall, not deseruing the punishment of death, which is the wages of sinne. and Therefore the Popish Doctrine is false and erroneous which parts them asunder, by making Some Sins venial, not deserving the punishment of death, which is the wages of sin.
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(55) verse (DIV2)
786
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Forgiue vs ] This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof, without any satisfaction on our part: Forgive us ] This forgiveness Here asked is a free and full discharge from sin and the punishment thereof, without any satisfaction on our part:
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(55) verse (DIV2)
787
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and this God doth, when he is content for Christs sake, not to impute sinne vnto vs,
and this God does, when he is content for Christ sake, not to impute sin unto us,
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(55) verse (DIV2)
787
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but to account it as not committed, and the punishment thereof as not due vnto vs;
but to account it as not committed, and the punishment thereof as not due unto us;
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(55) verse (DIV2)
787
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beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion.
being Fully and freely contented with the All-sufficient satisfaction made by christ in his death and passion.
vbg av-j cc av-j vvn p-acp dt j n1 vvn p-acp np1 p-acp po31 n1 cc n1.
(55) verse (DIV2)
787
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6938
This forgiuenesse Hezekias expressed when he saide to God, Thou hast cast all our sinnes behinde thy backe:
This forgiveness Hezekias expressed when he said to God, Thou hast cast all our Sins behind thy back:
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(55) verse (DIV2)
787
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and Michah, saying, He will subdue our iniquities, and cast all our sinnes into the bottome of the sea. So that our request to God is this, that whereas our sinnes binde vs vnto punishment, the Lord would be pleased for his Sonnes sake, freely to remit all our sinnes,
and Micah, saying, He will subdue our iniquities, and cast all our Sins into the bottom of the sea. So that our request to God is this, that whereas our Sins bind us unto punishment, the Lord would be pleased for his Sons sake, freely to remit all our Sins,
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(55) verse (DIV2)
787
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and neuer to impute them vnto vs, and to be fully contented with the suffering of Christ, that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon? Ans. Both of sinnes past and present:and never to impute them unto us, and to be Fully contented with the suffering of christ, that the punishment of our Sins be never laid upon us Quest. But of what Sins do we Here ask pardon? Ans. Both of Sins past and present:
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(55) verse (DIV2)
787
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for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part, vpon his true repentance;
for howsoever the child of God hath his Sins passed Fully pardoned At once on God's part, upon his true Repentance;
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(55) verse (DIV2)
788
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6942
yet he is not able so to receiue pardon as God giues it, but must receiue it by little and little,
yet he is not able so to receive pardon as God gives it, but must receive it by little and little,
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(55) verse (DIV2)
788
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and as it were droppe by droppe:
and as it were drop by drop:
cc c-acp pn31 vbdr n1 p-acp n1:
(55) verse (DIV2)
788
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this we may see in Dauid, who had the pardon of his sinne pronounced by Nathan the Prophet;
this we may see in David, who had the pardon of his sin pronounced by Nathan the Prophet;
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(55) verse (DIV2)
788
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and yet after that he penned the 51. Psalme, wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned, aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart:
and yet After that he penned the 51. Psalm, wherein he begs mercy and forgiveness most earnestly for that sin which God had already pardoned, aiming no doubt At a more full and comfortable assurance of God's pardon in his own heart:
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(55) verse (DIV2)
788
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6946
for this cause also in his olde age he praies for the pardon of the sinnes of his youth, Psal. 25. 7. Againe, here we pray for the pardon of sinnes present, both that they may be actually forgiuen;
for this cause also in his old age he prays for the pardon of the Sins of his youth, Psalm 25. 7. Again, Here we pray for the pardon of Sins present, both that they may be actually forgiven;
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(55) verse (DIV2)
788
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6947
and also that our hearts and consciences may be setled in the assurance thereof. The vses. First, by this petition, we are taught to bewayle our carnall securitie;
and also that our hearts and Consciences may be settled in the assurance thereof. The uses. First, by this petition, we Are taught to bewail our carnal security;
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(55) verse (DIV2)
788
Page 295
6948
for naturally we goe on from day to day, in following the pleasures and profits of this world,
for naturally we go on from day to day, in following the pleasures and profits of this world,
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(55) verse (DIV2)
789
Page 295
6949
and neuer thinke of our debt to God by sinne, till the euill day of death or distresse approach vnto vs;
and never think of our debt to God by sin, till the evil day of death or distress approach unto us;
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(55) verse (DIV2)
789
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like to desperate bankrupts that neuer regard their debt, till the sergeant be vpon their backe.
like to desperate Bankrupts that never regard their debt, till the Sergeant be upon their back.
av-j p-acp j n2-jn cst av vvb po32 n1, c-acp dt n1 vbb p-acp po32 n1.
(55) verse (DIV2)
789
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6951
This is that sinne which Christ foretold should raigne in the latter daies, Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions, whether it be not so:
This is that sin which christ foretold should Reign in the latter days, Math. 24. 39. and I appeal to the conscience in the view of all estates and conditions, whither it be not so:
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(55) verse (DIV2)
789
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6952
for though iniquitie doe abound, yet no man saith, what haue I done? Ier. 8. 6. yea, this is the sinne of many professors,
for though iniquity do abound, yet no man Says, what have I done? Jeremiah 8. 6. yea, this is the sin of many professors,
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(55) verse (DIV2)
789
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6953
for the nature of man is prone to incroach vpon Gods favour.
for the nature of man is prove to encroach upon God's favour.
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(55) verse (DIV2)
789
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6954
But we must know that this securitie cannot stand with this petition, for here we are taught to call to mind our sinnes, euery day praying for the pardon of them.
But we must know that this security cannot stand with this petition, for Here we Are taught to call to mind our Sins, every day praying for the pardon of them.
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(55) verse (DIV2)
789
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6955
Secondly, here we see whereon we must relie and setle our hearts in all estates, in affliction, temptation, and death it selfe;
Secondly, Here we see whereon we must rely and settle our hearts in all estates, in affliction, temptation, and death it self;
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(55) verse (DIV2)
790
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6956
namely on the meere mercie of God in Christ, by faith in his blood for the pardon of our sinnes:
namely on the mere mercy of God in christ, by faith in his blood for the pardon of our Sins:
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(55) verse (DIV2)
790
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6957
Looke to the prayers of all the Saints of God in Scriptures, and we shall finde that they made this their rocke,
Look to the Prayers of all the Saints of God in Scriptures, and we shall find that they made this their rock,
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(55) verse (DIV2)
790
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6958
and ankor of stay in all distresse. Dan. 9. 18, 19. O Lord, heare and behold, — not for our owne righteousnesse,
and anchor of stay in all distress. Dan. 9. 18, 19. Oh Lord, hear and behold, — not for our own righteousness,
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(55) verse (DIV2)
790
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6959
but for thy great tender mercies: deferre not, for thy owne sake, oh my God. but for thy great tender Mercies: defer not, for thy own sake, o my God.
cc-acp p-acp po21 j j n2: vvi xx, p-acp po21 d n1, uh po11 np1.
(55) verse (DIV2)
790
Page 295
6960
This we must obserue to arme vs against the damnable doctrine of the Church of Rome,
This we must observe to arm us against the damnable Doctrine of the Church of Rome,
d pns12 vmb vvi pc-acp vvi pno12 p-acp dt j n1 pp-f dt n1 pp-f np1,
(55) verse (DIV2)
790
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6961
for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood;
for they will grant that in his First conversion a man must rely only on God's mercy in Christ blood;
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(55) verse (DIV2)
790
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6962
but after a man is made the childe of God; he may rest vpon his owne good merits, so it be in modestie and sobrietie.
but After a man is made the child of God; he may rest upon his own good merits, so it be in modesty and sobriety.
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(55) verse (DIV2)
790
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6963
But this is the right way to hell, flat against this petition:
But this is the right Way to hell, flat against this petition:
p-acp d vbz dt j-jn n1 p-acp n1, av-j p-acp d n1:
(55) verse (DIV2)
790
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6964
for how can wee dreame of any merit, when as we must euery day aske mercie and forgiuenesse:
for how can we dream of any merit, when as we must every day ask mercy and forgiveness:
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(55) verse (DIV2)
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for to aske mercie and to plead merite, are contraries:
for to ask mercy and to plead merit, Are contraries:
c-acp pc-acp vvi n1 cc pc-acp vvi n1, vbr n2-jn:
(55) verse (DIV2)
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now by our daily sinnes we adde debt to debt, and so must still plead mercie and not merit,
now by our daily Sins we add debt to debt, and so must still plead mercy and not merit,
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(55) verse (DIV2)
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euen after we are conuerted and sanctified; euer praising God that hath deliuered vs from the slauish bondage of that proud Synagogue.
even After we Are converted and sanctified; ever praising God that hath Delivered us from the slavish bondage of that proud Synagogue.
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(55) verse (DIV2)
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Thirdly, here we see what we must doe in respect of our daily sinnes whereunto we fall;
Thirdly, Here we see what we must do in respect of our daily Sins whereunto we fallen;
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(55) verse (DIV2)
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we must not lie in them, but renue our-estate by true humiliation and repentance.
we must not lie in them, but renew our-estate by true humiliation and Repentance.
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(55) verse (DIV2)
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Also if thou be crossed in the things of this world, the way of comfort and deliuerance is to be learned here:
Also if thou be crossed in the things of this world, the Way of Comfort and deliverance is to be learned Here:
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(55) verse (DIV2)
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for as thou doest daily aske bread, so thou must aske forgiuenesse for thy sinnes, and when they are pardoned thou hast title and interest to al Gods blessings.
for as thou dost daily ask bred, so thou must ask forgiveness for thy Sins, and when they Are pardoned thou hast title and Interest to all God's blessings.
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(55) verse (DIV2)
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Now this daily humiliation stands in three things: 1. in examination of our selues for our debt vnto God by sinne: 2. in confessing our debt vnto our creditour, yeilding our selues into his hands: 3. in humbling our selues vnto him, crauing pardon and remission earnestly for Christs sake, as for life and death:
Now this daily humiliation Stands in three things: 1. in examination of our selves for our debt unto God by sin: 2. in confessing our debt unto our creditor, yielding our selves into his hands: 3. in humbling our selves unto him, craving pardon and remission earnestly for Christ sake, as for life and death:
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(55) verse (DIV2)
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herein the children of God are presidents vnto vs:
herein the children of God Are Presidents unto us:
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(55) verse (DIV2)
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Psal. 32. 5, 6. Dauid in great distresse found no release while he held his tongue,
Psalm 32. 5, 6. David in great distress found no release while he held his tongue,
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(55) verse (DIV2)
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but when he humbled himselfe and confessed against himselfe, then he found mercie and ease:
but when he humbled himself and confessed against himself, then he found mercy and ease:
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(55) verse (DIV2)
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whereupon he professeth that he will be a patterne to euery godly man for their behauiour in the time of distresse.
whereupon he Professes that he will be a pattern to every godly man for their behaviour in the time of distress.
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(55) verse (DIV2)
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Fourthly, here we haue a notable remedie against desparie, wherewith the deuill assaults many a child of God,
Fourthly, Here we have a notable remedy against desparie, wherewith the Devil assaults many a child of God,
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(55) verse (DIV2)
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when through infirmitie they fall into some grieuous sinne, or commit the same sinne often, which greatly wounds the conscience:
when through infirmity they fallen into Some grievous sin, or commit the same sin often, which greatly wounds the conscience:
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(55) verse (DIV2)
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for here Christ bids vs aske forgiuenesse of our daily sinnes whatsoeuer they be, or how often so euer cōmitted.
for Here christ bids us ask forgiveness of our daily Sins whatsoever they be, or how often so ever committed.
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(55) verse (DIV2)
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And no doubt, he that bids vs forgiue our brethren that sinne against vs, though it were seauen times in a day,
And no doubt, he that bids us forgive our brothers that sin against us, though it were seauen times in a day,
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(55) verse (DIV2)
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if they seeke it at our hands, will much more forgiue vs. This must not embolden any to sinne presumptuously,if they seek it At our hands, will much more forgive us This must not embolden any to sin presumptuously,
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(55) verse (DIV2)
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for the Lord hath saide, He will not be mercifull vnto that man, Deut. 29. 19. but if any fall through infirmitie, hereon he hath to stay himselfe from despaire.
for the Lord hath said, He will not be merciful unto that man, Deuteronomy 29. 19. but if any fallen through infirmity, hereon he hath to stay himself from despair.
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(55) verse (DIV2)
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Fiftly, hereby we see that no man possibly can fulfill the law, for the Apostles themselues were commanded to aske pardon of sinne euery day;
Fifty, hereby we see that no man possibly can fulfil the law, for the Apostles themselves were commanded to ask pardon of sin every day;
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(55) verse (DIV2)
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whereby it is plaine they could neuer fulfill the law, and therefore much lesse can any other.
whereby it is plain they could never fulfil the law, and Therefore much less can any other.
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(55) verse (DIV2)
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Sixtly, that which we pray for we must in all godly manner endeauour after.
Sixty, that which we pray for we must in all godly manner endeavour After.
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(55) verse (DIV2)
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And therefore as we pray for pardon of sinne euery day, so must we daily vse the meanes wherein God giues assurance of remission to his children;
And Therefore as we pray for pardon of sin every day, so must we daily use the means wherein God gives assurance of remission to his children;
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(55) verse (DIV2)
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as heare the word, receiue the Sacraments, and pray vnto God publikely and priuately; endeauouring to resist all temptations, and to glorifie God by newe obedience:
as hear the word, receive the Sacraments, and pray unto God publicly and privately; endeavouring to resist all temptations, and to Glorify God by new Obedience:
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(55) verse (DIV2)
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for it is grosse hypocrisie to aske the pardon of sinne, and still to liue in the practise of it.
for it is gross hypocrisy to ask the pardon of sin, and still to live in the practice of it.
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(55) verse (DIV2)
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Lastly, here we see we must pray not only for the pardon of our own sinnes, but of our brethrens also:
Lastly, Here we see we must pray not only for the pardon of our own Sins, but of our Brothers' also:
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(55) verse (DIV2)
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Forgiue vs; whereby Christ would teach vs, to be carefull of the saluation of our brethren and neighbours;Forgive us; whereby christ would teach us, to be careful of the salvation of our brothers and neighbours;
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(55) verse (DIV2)
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the good estate of their soules should be deare and pretious vnto vs: and if this were so, happie would it be with the Church of God;
the good estate of their Souls should be deer and precious unto us: and if this were so, happy would it be with the Church of God;
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(55) verse (DIV2)
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but, alas, men are so farre from care of the saluation of their neighbours, that men of the same family are carelesse of one an others soules;
but, alas, men Are so Far from care of the salvation of their neighbours, that men of the same family Are careless of one an Others Souls;
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(55) verse (DIV2)
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masters regard not their seruants, nor parents their children:
Masters regard not their Servants, nor Parents their children:
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(55) verse (DIV2)
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indeede they will prouide for their bodies and outward state, but for their soules they haue no care:
indeed they will provide for their bodies and outward state, but for their Souls they have no care:
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(55) verse (DIV2)
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wherein they bewray themselues to be cruell and mercilesse, hauing more care of their hogges and bruit beasts then of their children and seruants:
wherein they bewray themselves to be cruel and merciless, having more care of their hogs and bruit beasts then of their children and Servants:
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(55) verse (DIV2)
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As we also forgiue our debters. ] These words are here propounded as a condition of the former petition;As we also forgive our debtors. ] These words Are Here propounded as a condition of the former petition;
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(55) verse (DIV2)
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and they include a reason thereof, as Luk. 11. 4. Forgiue vs our sinnes, FOR euen we forgiue euery man that is indebted vnto vs. And this Christ addeth for waightie causes,
and they include a reason thereof, as Luk. 11. 4. Forgive us our Sins, FOR even we forgive every man that is indebted unto us And this christ adds for weighty Causes,
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(55) verse (DIV2)
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euen to crosse the fraud and hypocrisie of our corrupt hearts, who would haue forgiuenesse of God,
even to cross the fraud and hypocrisy of our corrupt hearts, who would have forgiveness of God,
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(55) verse (DIV2)
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and yet would not forgiue our brethren, nor yet leaue off the practise of sinne our selues.
and yet would not forgive our brothers, nor yet leave off the practice of sin our selves.
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(55) verse (DIV2)
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But this condition imports, that we must exercise mercy towards our brethren, and so breake off the course of our sinnes,
But this condition imports, that we must exercise mercy towards our brothers, and so break off the course of our Sins,
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(55) verse (DIV2)
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if we looke for mercie at Gods hands.
if we look for mercy At God's hands.
cs pns12 vvb p-acp n1 p-acp npg1 n2.
(55) verse (DIV2)
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Now the words here vsed are comparatiue, betokening a likelihood and similitude betweene Gods forgiuing and ours:
Now the words Here used Are comparative, betokening a likelihood and similitude between God's forgiving and ours:
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(55) verse (DIV2)
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which must be rightly vnderstood, because our forgiuenesse is mingled with much corruption through want of mercie:
which must be rightly understood, Because our forgiveness is mingled with much corruption through want of mercy:
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(55) verse (DIV2)
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and therefore we must not vnderstand it of the measure of forgiuenesse, nor yet of the manner simply,
and Therefore we must not understand it of the measure of forgiveness, nor yet of the manner simply,
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(55) verse (DIV2)
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but especially of the very act of forgiuing, for thereto sometimes must similitudes be restrained; as Mat. 9. 29. According to your faith be it vnto you.
but especially of the very act of forgiving, for thereto sometime must Similitudes be restrained; as Mathew 9. 29. According to your faith be it unto you.
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(55) verse (DIV2)
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And the force of the reason stands in the circumstance, thus; If we who haue but a drop of mercie, doe forgiue others;
And the force of the reason Stands in the circumstance, thus; If we who have but a drop of mercy, do forgive Others;
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(55) verse (DIV2)
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then doe thou who art the fountaine of mercies forgiue vs: but we forgiue others; therfore do thou forgiue vs. Touching our forgiuing others, three questions must bee scanned:
then do thou who art the fountain of Mercies forgive us: but we forgive Others; Therefore do thou forgive us Touching our forgiving Others, three questions must be scanned:
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(55) verse (DIV2)
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I. How can any man pardon a trespasse, seeing God onely forgiueth sinnes? Answ. In euery trespasse which one doth to his neighbour, be two things: I How can any man pardon a trespass, seeing God only forgives Sins? Answer In every trespass which one does to his neighbour, be two things:
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(55) verse (DIV2)
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the losse and dammage whereby man is hindered in bodie, goods, or name; and an offence against God, by a practise of iniustice against his law.
the loss and damage whereby man is hindered in body, goods, or name; and an offence against God, by a practice of injustice against his law.
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(55) verse (DIV2)
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Now as a trespasse is a damage vnto man, so may a man forgiue it; but as it is a sinne against God in the transgression of the morall law, so God onely pardons it:
Now as a trespass is a damage unto man, so may a man forgive it; but as it is a sin against God in the Transgression of the moral law, so God only Pardons it:
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(55) verse (DIV2)
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as when a man hath his goods stollen, that dammage done to him, a man may remit;
as when a man hath his goods stolen, that damage done to him, a man may remit;
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(55) verse (DIV2)
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but the breach of the eight commaundement therein, God onely can forgiue.
but the breach of the eight Commandment therein, God only can forgive.
cc-acp dt n1 pp-f dt crd n1 av, np1 av-j vmb vvi.
(55) verse (DIV2)
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II. Quest. How farre is a man bound to forgiue others that trespasse against him? Ans. There is a threefold forgiuenes; II Quest. How Far is a man bound to forgive Others that trespass against him? Ans. There is a threefold forgiveness;
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(55) verse (DIV2)
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of reuenge, of punishment, and of iudgement: Forgiuenesse of reuenge, is when a man is not desirous of reuenge from an inward grudge,
of revenge, of punishment, and of judgement: Forgiveness of revenge, is when a man is not desirous of revenge from an inward grudge,
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(55) verse (DIV2)
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but forbeares to render like for like to those that wrong him:
but forbears to render like for like to those that wrong him:
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(55) verse (DIV2)
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for vēgeance is mine, saith the Lord, and I will repaie, Rom. 12. 19. Forgiuenes of punishment, is the remitting of that punishment which another mans wrong-doing iustly deserues:for vengeance is mine, Says the Lord, and I will repay, Rom. 12. 19. Forgiveness of punishment, is the remitting of that punishment which Another men wrongdoing justly deserves:
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(55) verse (DIV2)
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this is not alwaies to be granted, especially in the case of offence, which may tend to the publike hurt;
this is not always to be granted, especially in the case of offence, which may tend to the public hurt;
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(55) verse (DIV2)
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for then were the state of magistracy vnlawful, whose office it is to punish offences.
for then were the state of magistracy unlawful, whose office it is to Punish offences.
c-acp av vbdr dt n1 pp-f n1 j, rg-crq n1 pn31 vbz pc-acp vvi n2.
(55) verse (DIV2)
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The forgiuenes of iudgement, is the remitting of that censure which an euill deed doth iustly deserue;
The forgiveness of judgement, is the remitting of that censure which an evil deed does justly deserve;
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(55) verse (DIV2)
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neither is this here meant, for beeing lawfully called therevnto, wee may freely censure that which is euill done.
neither is this Here meant, for being lawfully called thereunto, we may freely censure that which is evil done.
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III. Quest. Whether must we forgiue those that wrong vs, if they will not confesse their fault, III. Quest. Whither must we forgive those that wrong us, if they will not confess their fault,
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nor aske vs forgiuenesse? Ans. Wee must forgiue them freely, in respect of reuenge.
nor ask us forgiveness? Ans. we must forgive them freely, in respect of revenge.
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Obiect. But it is said, If hee repent, forgiue him, Luk. 17. 3. therefore, vnlesse hee repent, wee neede not to forgiue him? Answ. That place is meant of Ecclesiasticall censures, that those must proceede no further after the partie offending doth repent.Object. But it is said, If he Repent, forgive him, Luk. 17. 3. Therefore, unless he Repent, we need not to forgive him? Answer That place is meant of Ecclesiastical censures, that those must proceed no further After the party offending does Repent.
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7026
Debters ] Hereby is not meant such as we count debters in the ciuill state; Debtors ] Hereby is not meant such as we count debtors in the civil state;
n2 ] av vbz xx vvn d c-acp pns12 vvb n2 p-acp dt j n1;
(55) verse (DIV2)
800
Page 298
7027
that is, such as owe vs money graine, &c. but any one that doth vs iniurie, or wrong:
that is, such as owe us money grain, etc. but any one that does us injury, or wrong:
d vbz, d c-acp vvb pno12 n1 n1, av p-acp d pi cst vdz pno12 n1, cc n-jn:
(55) verse (DIV2)
800
Page 298
7028
for no mans estate is so lowe, but in some degree God hath giuen one or moe of these 4. things;
for no men estate is so low, but in Some degree God hath given one or more of these 4. things;
c-acp dx ng1 n1 vbz av j, cc-acp p-acp d n1 np1 vhz vvn crd cc dc pp-f d crd n2;
(55) verse (DIV2)
800
Page 299
7029
honour, life, goods, or good name; and he that hinders his neighbour in any of these, is a debter before God,
honour, life, goods, or good name; and he that hinders his neighbour in any of these, is a debtor before God,
n1, n1, n2-j, cc j n1; cc pns31 cst vvz po31 n1 p-acp d pp-f d, vbz dt n1 p-acp np1,
(55) verse (DIV2)
800
Page 299
7030
and so standeth, till hee make recompence to the partie, and repent towards God:
and so Stands, till he make recompense to the party, and Repent towards God:
cc av vvz, c-acp pns31 vvb n1 p-acp dt n1, cc vvi p-acp np1:
(55) verse (DIV2)
800
Page 299
7031
yea further, wee must know that besides the endammaging of our neighbour in these things, the very omission of preseruing and furthering our neighbours life, honour, goods,
yea further, we must know that beside the endamaging of our neighbour in these things, the very omission of preserving and furthering our neighbours life, honour, goods,
uh av-j, pns12 vmb vvi cst p-acp dt vvg pp-f po12 n1 p-acp d n2, dt j n1 pp-f vvg cc j-vvg po12 n2 n1, n1, n2-j,
(55) verse (DIV2)
800
Page 299
7032
& good name, makes vs also debters before God. These words thus vnderstood, must be conceiued as a reason drawn, not from the cause,
& good name, makes us also debtors before God. These words thus understood, must be conceived as a reason drawn, not from the cause,
cc j n1, vvz pno12 av n2 p-acp np1. d n2 av vvn, vmb vbi vvn p-acp dt n1 vvn, xx p-acp dt n1,
(55) verse (DIV2)
800
Page 299
7033
or like example, but from the signe and pledge of Gods forgiuenesse;
or like Exampl, but from the Signen and pledge of God's forgiveness;
cc j n1, cc-acp p-acp dt n1 cc n1 pp-f npg1 n1;
(55) verse (DIV2)
801
Page 299
7034
for God hath made a promise to forgiue vs, if wee forgiue our brethren their trespasses, Mark. 11. 25. From whence mercifull men may gather assurance of pardon with God, from that inclination to compassion and readinesse, which they find in their own hearts, to forgiue others that wrong them;
for God hath made a promise to forgive us, if we forgive our brothers their Trespasses, Mark. 11. 25. From whence merciful men may gather assurance of pardon with God, from that inclination to compassion and readiness, which they find in their own hearts, to forgive Others that wrong them;
p-acp np1 vhz vvn dt n1 pc-acp vvi pno12, cs pns12 vvb po12 n2 po32 n2, vvb. crd crd p-acp c-crq j n2 vmb vvi n1 pp-f n1 p-acp np1, p-acp d n1 p-acp n1 cc n1, r-crq pns32 vvb p-acp po32 d n2, pc-acp vvi n2-jn cst vvb pno32;
(55) verse (DIV2)
801
Page 299
7035
for Christ teacheth them to reason thus:
for christ Teaches them to reason thus:
c-acp np1 vvz pno32 p-acp n1 av:
(55) verse (DIV2)
801
Page 299
7036
If we be those to whom thou hast promised pardon when they aske it, then Lord pardon vs:
If we be those to whom thou hast promised pardon when they ask it, then Lord pardon us:
cs pns12 vbb d p-acp ro-crq pns21 vh2 vvn n1 c-crq pns32 vvb pn31, cs n1 vvb pno12:
(55) verse (DIV2)
801
Page 299
7037
but we are such, for wee feele our hearts inclined to mercie;
but we Are such, for we feel our hearts inclined to mercy;
cc-acp pns12 vbr d, c-acp pns12 vvb po12 n2 vvn p-acp n1;
(55) verse (DIV2)
801
Page 299
7038
therefore Lord pardon vs. So that this reason serues to mooue vs to pray to God for pardon with confidence and assurance:
Therefore Lord pardon us So that this reason serves to move us to pray to God for pardon with confidence and assurance:
av n1 vvb pno12 av cst d n1 vvz pc-acp vvi pno12 pc-acp vvi p-acp np1 p-acp n1 p-acp n1 cc n1:
(55) verse (DIV2)
801
Page 299
7039
yea further, they include a profession to God of new obedience in amendment of life;
yea further, they include a profession to God of new Obedience in amendment of life;
uh av-j, pns32 vvb dt n1 p-acp np1 pp-f j n1 p-acp n1 pp-f n1;
(55) verse (DIV2)
801
Page 299
7040
for vnder one dutie of mercie towards our neighbour, is comprehended the whole practise of repentance,
for under one duty of mercy towards our neighbour, is comprehended the Whole practice of Repentance,
c-acp p-acp crd n1 pp-f n1 p-acp po12 n1, vbz vvn dt j-jn n1 pp-f n1,
(55) verse (DIV2)
801
Page 299
7041
and the performance of our vow made in baptisme. Uses. I. Marke here, that asking pardon of God, and testimonie of repentance goe together;
and the performance of our Voelli made in Baptism. Uses. I. Mark Here, that asking pardon of God, and testimony of Repentance go together;
cc dt n1 pp-f po12 n1 vvn p-acp n1. vvz. np1 vvb av, cst vvg n1 pp-f np1, cc n1 pp-f n1 vvb av;
(55) verse (DIV2)
801
Page 299
7042
he that receiues the one, must expresse the other:
he that receives the one, must express the other:
pns31 cst vvz dt pi, vmb vvi dt n-jn:
(55) verse (DIV2)
802
Page 299
7043
for where God giues pardon, there also he giues grace to repent, and mercie is not granted, but on condition of repentance.
for where God gives pardon, there also he gives grace to Repent, and mercy is not granted, but on condition of Repentance.
c-acp c-crq np1 vvz n1, a-acp av pns31 vvz n1 pc-acp vvi, cc n1 vbz xx vvn, cc-acp p-acp n1 pp-f n1.
(55) verse (DIV2)
802
Page 299
7044
Act. 2. 37, 38. when the Iewes that were pricked in conscience at Peters sermon, asked what to doe to finde mercie;
Act. 2. 37, 38. when the Iewes that were pricked in conscience At Peter's sermon, asked what to do to find mercy;
n1 crd crd, crd c-crq dt np2 cst vbdr vvn p-acp n1 p-acp npg1 n1, vvd r-crq pc-acp vdi pc-acp vvi n1;
(55) verse (DIV2)
802
Page 299
7045
Peter said, Amend your liues, &c. And therefore when he perceiued want of repentance in Simon Magus, he tels him, Thou art yet in the gall of bitternesse,
Peter said, Amend your lives, etc. And Therefore when he perceived want of Repentance in Simon Magus, he tells him, Thou art yet in the Gall of bitterness,
np1 vvd, vvb po22 n2, av cc av c-crq pns31 vvd n1 pp-f n1 p-acp np1 np1, pns31 vvz pno31, pns21 vb2r av p-acp dt n1 pp-f n1,
(55) verse (DIV2)
802
Page 299
7046
and in the bond of iniquitie, though he had formerly baptized him.and in the bound of iniquity, though he had formerly baptised him.
cc p-acp dt n1 pp-f n1, c-acp pns31 vhd av-j vvn pno31.
(55) verse (DIV2)
802
Page 299
7047
Whereby we see, First, with what affection we must come to God, when we pray for the pardon of our sinnes;
Whereby we see, First, with what affection we must come to God, when we pray for the pardon of our Sins;
c-crq pns12 vvb, ord, p-acp r-crq n1 pns12 vmb vvi p-acp np1, c-crq pns12 vvb p-acp dt n1 pp-f po12 n2;
(55) verse (DIV2)
802
Page 299
7048
namely, with humble and contrite hearts, hauing a true purpose not to sinne wittingly and willingly,
namely, with humble and contrite hearts, having a true purpose not to sin wittingly and willingly,
av, p-acp j cc j n2, vhg dt j n1 xx p-acp n1 av-j cc av-j,
(55) verse (DIV2)
802
Page 299
7049
but to obey God in all his commandements:
but to obey God in all his Commandments:
cc-acp pc-acp vvi np1 p-acp d po31 n2:
(55) verse (DIV2)
802
Page 299
7050
and the want of this, is the cause of that small comfort in praier, which many finde in themselues;
and the want of this, is the cause of that small Comfort in prayer, which many find in themselves;
cc dt n1 pp-f d, vbz dt n1 pp-f cst j n1 p-acp n1, r-crq d vvb p-acp px32;
(55) verse (DIV2)
802
Page 299
7051
for the promise of pardon is not giuen, where the condition of repentance is not performed.
for the promise of pardon is not given, where the condition of Repentance is not performed.
c-acp dt n1 pp-f n1 vbz xx vvn, c-crq dt n1 pp-f n1 vbz xx vvn.
(55) verse (DIV2)
802
Page 299
7052
Secondly, this shewes the grosse and fearefull errour of the blind world, who sing this song while they liue in sinne, to their owne hearts;
Secondly, this shows the gross and fearful error of the blind world, who sing this song while they live in sin, to their own hearts;
ord, d vvz dt j cc j n1 pp-f dt j n1, r-crq vvb d n1 cs pns32 vvb p-acp n1, p-acp po32 d n2;
(55) verse (DIV2)
802
Page 299
7053
God is mercifull: Christ is a Sauiour: but thus trusting to Gods mercie they deceiue themselues, for they trust to nothing;God is merciful: christ is a Saviour: but thus trusting to God's mercy they deceive themselves, for they trust to nothing;
np1 vbz j: np1 vbz dt n1: p-acp av vvg p-acp ng1 n1 pns32 vvb px32, c-acp pns32 vvb p-acp pix;
(55) verse (DIV2)
802
Page 299
7054
for mercie is not due, where repentance is wanting:
for mercy is not due, where Repentance is wanting:
p-acp n1 vbz xx j-jn, c-crq n1 vbz vvg:
(55) verse (DIV2)
802
Page 300
7055
nay, the Lord hath said, Hee will not be mercifull to that man that shall blesse himselfe in his heart, saying, I shal haue peace though I walke after the stubbornnesse of mine own heart, &c. Let vs therefore see to this, that we practise repentance, when wee pray for pardon;
nay, the Lord hath said, He will not be merciful to that man that shall bless himself in his heart, saying, I shall have peace though I walk After the stubbornness of mine own heart, etc. Let us Therefore see to this, that we practise Repentance, when we pray for pardon;
uh-x, dt n1 vhz vvn, pns31 vmb xx vbi j p-acp d n1 cst vmb vvi px31 p-acp po31 n1, vvg, pns11 vmb vhi n1 cs pns11 vvb p-acp dt n1 pp-f po11 d n1, av vvb pno12 av vvi p-acp d, cst pns12 vvb n1, c-crq pns12 vvb p-acp n1;
(55) verse (DIV2)
802
Page 300
7056
and looke to the purpose of our heart against sinne, when we waite for mercy to our soules.
and look to the purpose of our heart against sin, when we wait for mercy to our Souls.
cc vvb p-acp dt n1 pp-f po12 n1 p-acp n1, c-crq pns12 vvb p-acp n1 p-acp po12 n2.
(55) verse (DIV2)
802
Page 300
7057
We may not seuer those things which God hath ioyned, but looke how heartily wee desire mercie,
We may not sever those things which God hath joined, but look how heartily we desire mercy,
pns12 vmb xx vvi d n2 r-crq np1 vhz vvn, cc-acp vvb c-crq av-j pns12 vvb n1,
(55) verse (DIV2)
802
Page 300
7058
so earnestly must we hunger after grace to repent: if we truely seeke both, we shall haue both;
so earnestly must we hunger After grace to Repent: if we truly seek both, we shall have both;
av av-j vmb pns12 n1 p-acp n1 pc-acp vvi: cs pns12 av-j vvb d, pns12 vmb vhi d;
(55) verse (DIV2)
802
Page 300
7059
but if we let slip repentance in our selues, wee shall come short of mercie with the Lord.
but if we let slip Repentance in our selves, we shall come short of mercy with the Lord.
cc-acp cs pns12 vvb vvi n1 p-acp po12 n2, pns12 vmb vvi j pp-f n1 p-acp dt n1.
(55) verse (DIV2)
802
Page 300
7060
II. The ioyning of this condition, implying repentance, to the petition, and the dependance of it on the former, teacheth vs, euery day to renue our repentance,
II The joining of this condition, implying Repentance, to the petition, and the dependence of it on the former, Teaches us, every day to renew our Repentance,
crd av vvg pp-f d n1, vvg n1, p-acp dt n1, cc dt n1 pp-f pn31 p-acp dt j, vvz pno12, d n1 pc-acp vvi po12 n1,
(55) verse (DIV2)
803
Page 300
7061
and to humble our selues for our sinnes, seeking for a new supply of grace, that so our purpose not to sinne, may bee more and more confirmed in our hearts, which is the infallible signe of a new creature. III. Here we see wherein the practise of true repentance standeth;
and to humble our selves for our Sins, seeking for a new supply of grace, that so our purpose not to sin, may be more and more confirmed in our hearts, which is the infallible Signen of a new creature. III. Here we see wherein the practice of true Repentance Stands;
cc pc-acp vvi po12 n2 p-acp po12 n2, vvg p-acp dt j n1 pp-f n1, cst av po12 n1 xx p-acp n1, vmb vbi av-dc cc av-dc vvn p-acp po12 n2, r-crq vbz dt j n1 pp-f dt j n1. np1. av pns12 vvb c-crq dt n1 pp-f j n1 vvz;
(55) verse (DIV2)
803
Page 300
7062
namely, in exercising mercie, loue, peace, reconciliation, and forgiuenesse; namely, in exercising mercy, love, peace, reconciliation, and forgiveness;
av, p-acp vvg n1, n1, n1, n1, cc n1;
(55) verse (DIV2)
804
Page 300
7063
for though forgiuenesse bee onely named, yet vnder it all other fruits of repentance are vnderstood.
for though forgiveness be only nam, yet under it all other fruits of Repentance Are understood.
c-acp cs n1 vbb av-j vvn, av p-acp pn31 d j-jn n2 pp-f n1 vbr vvn.
(55) verse (DIV2)
804
Page 300
7064
Indeede to heare the word, to receiue the Sacrament, to preach and pray, be excellent workes;
Indeed to hear the word, to receive the Sacrament, to preach and pray, be excellent works;
av pc-acp vvi dt n1, pc-acp vvi dt n1, pc-acp vvi cc vvi, vbb j n2;
(55) verse (DIV2)
804
Page 300
7065
but yet the heart of man may more easily dissemble in them, then in the duties of the second table:
but yet the heart of man may more Easily dissemble in them, then in the duties of the second table:
cc-acp av dt n1 pp-f n1 vmb av-dc av-j vvi p-acp pno32, av p-acp dt n2 pp-f dt ord n1:
(55) verse (DIV2)
804
Page 300
7066
the most infallible marke of true grace, is the practise of the loue of God in workes of loue and mercie to our brethren;
the most infallible mark of true grace, is the practice of the love of God in works of love and mercy to our brothers;
dt av-ds j n1 pp-f j n1, vbz dt n1 pp-f dt n1 pp-f np1 p-acp n2 pp-f n1 cc n1 p-acp po12 n2;
(55) verse (DIV2)
804
Page 300
7067
Iam. 1. 27. Pure religion and vndefiled before God, is to visit the fatherlesse, &c. Iam. 3. 17. The wisedome that is from aboue, is first pure,
Iam. 1. 27. Pure Religion and undefiled before God, is to visit the fatherless, etc. Iam. 3. 17. The Wisdom that is from above, is First pure,
np1 crd crd j n1 cc j p-acp np1, vbz pc-acp vvi dt j, av np1 crd crd dt n1 cst vbz p-acp a-acp, vbz ord j,
(55) verse (DIV2)
804
Page 300
7068
then peaceable, gentle, easie to be intreated, full of mercie and good fruits. then peaceable, gentle, easy to be entreated, full of mercy and good fruits.
av j, j, j pc-acp vbi vvn, j pp-f n1 cc j n2.
(55) verse (DIV2)
804
Page 300
7069
And hence it is, that loue is called the fulfilling of the law, Rom. 13. 10. IV. Christ knitting our forgiuing our brother, with Gods forgiuing vs, doth here affoard vnto vs a notable signe of pardon of sinne;
And hence it is, that love is called the fulfilling of the law, Rom. 13. 10. IV. christ knitting our forgiving our brother, with God's forgiving us, does Here afford unto us a notable Signen of pardon of sin;
cc av pn31 vbz, cst n1 vbz vvn dt j-vvg pp-f dt n1, np1 crd crd np1 np1 vvg po12 j-vvg po12 n1, p-acp npg1 j-vvg pno12, vdz av vvi p-acp pno12 dt j n1 pp-f n1 pp-f n1;
(55) verse (DIV2)
804
Page 300
7070
namely, a readie and willing minde to forgiue our brother offending vs:
namely, a ready and willing mind to forgive our brother offending us:
av, dt j cc j n1 pc-acp vvi po12 n1 vvg pno12:
(55) verse (DIV2)
805
Page 300
7071
our inclination to mercie in suppressing the desire of reuenge when we are wronged, giues assurance to our conscience that wee shall finde mercie at Gods hands:
our inclination to mercy in suppressing the desire of revenge when we Are wronged, gives assurance to our conscience that we shall find mercy At God's hands:
po12 n1 p-acp n1 p-acp vvg dt n1 pp-f n1 c-crq pns12 vbr vvn, vvz n1 p-acp po12 n1 cst pns12 vmb vvi n1 p-acp npg1 n2:
(55) verse (DIV2)
805
Page 300
7072
whereby it is plaine, that the child of God may know his owne estate towards God, in regard of his mercie in Christ,
whereby it is plain, that the child of God may know his own estate towards God, in regard of his mercy in christ,
c-crq pn31 vbz j, cst dt n1 pp-f np1 vmb vvi po31 d n1 p-acp np1, p-acp n1 pp-f po31 n1 p-acp np1,
(55) verse (DIV2)
805
Page 300
7073
euen by descending into his owne heart, and there finding the affection of mercie, in forgiuing those that haue wronged him:
even by descending into his own heart, and there finding the affection of mercy, in forgiving those that have wronged him:
av p-acp vvg p-acp po31 d n1, cc a-acp vvg dt n1 pp-f n1, p-acp j-vvg d cst vhb vvn pno31:
(55) verse (DIV2)
805
Page 300
7074
and this wee must labour for, if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished, to beware in our selues, of the common sinne of this age, ingraffed in our nature;
and this we must labour for, if we would know God's mercy in christ to belong unto us V. Hereby we Are admonished, to beware in our selves, of the Common sin of this age, Ingrafted in our nature;
cc d pns12 vmb vvi p-acp, cs pns12 vmd vvi npg1 n1 p-acp np1 pc-acp vvi p-acp pno12 np1 av pns12 vbr vvn, pc-acp vvi p-acp po12 n2, pp-f dt j n1 pp-f d n1, vvn p-acp po12 n1;
(55) verse (DIV2)
805
Page 300
7075
to wit, desire of reuenge, spite, and grudging vpon euery occasion:
to wit, desire of revenge, spite, and grudging upon every occasion:
p-acp n1, n1 pp-f n1, n1, cc vvg p-acp d n1:
(55) verse (DIV2)
806
Page 301
7076
for when we pray vnto God with such malitious hearts, wee doe in effect desire the Lord to exercise his wrath,
for when we pray unto God with such malicious hearts, we do in Effect desire the Lord to exercise his wrath,
c-acp c-crq pns12 vvb p-acp np1 p-acp d j n2, pns12 vdb p-acp vvi vvi dt n1 pc-acp vvi po31 n1,
(55) verse (DIV2)
806
Page 301
7161
and by often practise he is plunged into it, intangled and insnared, and held captiue vnder it.
and by often practise he is plunged into it, entangled and Ensnared, and held captive under it.
cc p-acp av vvi pns31 vbz vvn p-acp pn31, vvn cc vvn, cc vvd j-jn p-acp pn31.
(56) verse (DIV2)
815
Page 304
7077
and to reuenge his iustice on vs. And vndoubtedly, many a man doth searefully curse himselfe in his owne prayers,
and to revenge his Justice on us And undoubtedly, many a man does searefully curse himself in his own Prayers,
cc pc-acp vvi po31 n1 p-acp pno12 cc av-j, d dt n1 vdz av-j vvi px31 p-acp po31 d n2,
(55) verse (DIV2)
806
Page 301
7078
while hee is cruelly minded towards his brethren;
while he is cruelly minded towards his brothers;
cs pns31 vbz av-j vvn p-acp po31 n2;
(55) verse (DIV2)
806
Page 301
7079
and God oftentimes saith Amen to such curses most deseruedly, seeing men are so cruell to their owne soules to curse themselues:
and God oftentimes Says Amen to such curses most deservedly, seeing men Are so cruel to their own Souls to curse themselves:
cc np1 av vvz uh-n p-acp d n2 av-ds av-vvn, vvg n2 vbr av j p-acp po32 d n2 pc-acp vvi px32:
(55) verse (DIV2)
806
Page 301
7080
and therefore we had need to looke to our hearts, when we pray to God, that we forgiue men,
and Therefore we had need to look to our hearts, when we pray to God, that we forgive men,
cc av pns12 vhd n1 pc-acp vvi p-acp po12 n2, c-crq pns12 vvb p-acp np1, cst pns12 vvb n2,
(55) verse (DIV2)
806
Page 301
7081
if we would be forgiuen of God. VI. Here note a general grosse abuse in this age:
if we would be forgiven of God. VI. Here note a general gross abuse in this age:
cs pns12 vmd vbi vvn pp-f np1. crd. av vvb dt j j n1 p-acp d n1:
(55) verse (DIV2)
806
Page 301
7082
most men wil seeke to be reconciled to their brethren, with whom they are at variance,
most men will seek to be reconciled to their brothers, with whom they Are At variance,
av-ds n2 vmb vvi pc-acp vbi vvn p-acp po32 n2, p-acp ro-crq pns32 vbr p-acp n1,
(55) verse (DIV2)
807
Page 301
7083
whē they come to the Lords table:
when they come to the lords table:
c-crq pns32 vvb p-acp dt n2 n1:
(55) verse (DIV2)
807
Page 301
7084
but at all other times thy take their pleasure, thinking they may well enough performe all other duties of religion,
but At all other times thy take their pleasure, thinking they may well enough perform all other duties of Religion,
cc-acp p-acp d j-jn n2 po21 vvb po32 n1, vvg pns32 vmb av av-d vvi d j-jn n2 pp-f n1,
(55) verse (DIV2)
807
Page 301
7085
though they retaine malice and enmitie towards their brethren.
though they retain malice and enmity towards their brothers.
cs pns32 vvb n1 cc n1 p-acp po32 n2.
(55) verse (DIV2)
807
Page 301
7086
But here we may obserue, that we ought to be reconciled with our brethren, whensoeuer we goe to God in prayer;
But Here we may observe, that we ought to be reconciled with our brothers, whensoever we go to God in prayer;
p-acp av pns12 vmb vvi, cst pns12 vmd pc-acp vbi vvn p-acp po12 n2, c-crq pns12 vvb p-acp np1 p-acp n1;
(55) verse (DIV2)
807
Page 301
7087
for else, if we come in malice and enuie towards our brethren, wee curse our selues,
for Else, if we come in malice and envy towards our brothers, we curse our selves,
c-acp av, cs pns12 vvb p-acp n1 cc n1 p-acp po12 n2, pns12 vvb po12 n2,
(55) verse (DIV2)
807
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7088
and sinne against our owne soules.
and sin against our own Souls.
cc n1 p-acp po12 d n2.
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In prayer we bring the sacrifice of our hearts, & the calues of our lips vnto God;
In prayer we bring the sacrifice of our hearts, & the calves of our lips unto God;
p-acp n1 pns12 vvb dt n1 pp-f po12 n2, cc dt n2 pp-f po12 n2 p-acp np1;
(55) verse (DIV2)
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but before we offer it, wee must reconcile our selues vnto our brethren, as we heard before. VII.
but before we offer it, we must reconcile our selves unto our brothers, as we herd before. VII.
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(55) verse (DIV2)
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Here also we may see the grosse hypocrisie of our nature, for so oft as we make this petition, wee make profession of reformation of life in new obedience, (for this one branch of brotherly reconciliation here professed, doth presuppose our conuersion from all sinne,
Here also we may see the gross hypocrisy of our nature, for so oft as we make this petition, we make profession of Reformation of life in new Obedience, (for this one branch of brotherly reconciliation Here professed, does presuppose our conversion from all sin,
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(55) verse (DIV2)
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sith that true repentance for one sinne, cannot stand with a purpose to liue in any other.) And yet behold,
sith that true Repentance for one sin, cannot stand with a purpose to live in any other.) And yet behold,
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(55) verse (DIV2)
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though men say this prayer often, yet stil they continue in their old sinnes, as in blasphemie, drunkennes, whoredome, oppression, lying, fraud, &c. as though it were nothing to dissemble with God:
though men say this prayer often, yet still they continue in their old Sins, as in blasphemy, Drunkenness, whoredom, oppression, lying, fraud, etc. as though it were nothing to dissemble with God:
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(55) verse (DIV2)
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but God is not mocked, either amend thy wicked conuersation, or leaue off to make this holy profession. VIII.
but God is not mocked, either amend thy wicked Conversation, or leave off to make this holy profession. VIII.
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(55) verse (DIV2)
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In that Christ tieth our duty of forgiuing our brethren, to so waightie a condition, as is our forgiuenesse with God;
In that christ tieth our duty of forgiving our brothers, to so weighty a condition, as is our forgiveness with God;
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(55) verse (DIV2)
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hereby he would acquaint vs with the horrible crueltie of our nature, and pronenesse to reuenge:
hereby he would acquaint us with the horrible cruelty of our nature, and proneness to revenge:
av pns31 vmd vvi pno12 p-acp dt j n1 pp-f po12 n1, cc n1 pc-acp vvi:
(55) verse (DIV2)
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we must therefore take notice of it, and labour to see and to bewaile this corruption of our hearts;
we must Therefore take notice of it, and labour to see and to bewail this corruption of our hearts;
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(55) verse (DIV2)
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and on the other side, to hunger after loue, mercie, gentlenesse, meekenesse, and to endeauour to practise the same continually.
and on the other side, to hunger After love, mercy, gentleness, meekness, and to endeavour to practise the same continually.
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(55) verse (DIV2)
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Lastly, ioyne both parts of this petition together, & they shew vs a way how to keepe true peace of conscience for euer;
Lastly, join both parts of this petition together, & they show us a Way how to keep true peace of conscience for ever;
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namely, First, wee must call vpon God for the pardon of our sinnes euery daie.
namely, First, we must call upon God for the pardon of our Sins every day.
av, ord, pns12 vmb vvi p-acp np1 p-acp dt n1 pp-f po12 n2 d n1.
(55) verse (DIV2)
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Secondly, we must follow after peace with men, in the practise of forgiuenesse & reconciliation when offences growe;
Secondly, we must follow After peace with men, in the practice of forgiveness & reconciliation when offences grow;
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for when we are at one with God and man, we haue a blessed peace:
for when we Are At one with God and man, we have a blessed peace:
p-acp c-crq pns12 vbr p-acp crd p-acp np1 cc n1, pns12 vhb dt j-vvn n1:
(55) verse (DIV2)
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and hence will follow peace in our owne hearts, which is that peace which the world cannot giue;
and hence will follow peace in our own hearts, which is that peace which the world cannot give;
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(55) verse (DIV2)
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which while we retaine, wee need not to feare any euill, no not death it selfe;
which while we retain, we need not to Fear any evil, no not death it self;
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for if God be with vs, who can be against vs?
for if God be with us, who can be against us?
c-acp cs np1 vbb p-acp pno12, r-crq vmb vbi p-acp pno12?
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Verse 13. And lead vs not into temptation: But deliuer vs from euill.
Verse 13. And led us not into temptation: But deliver us from evil.
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These words containe the sixt and last petition, which is not needelesse as some may thinke,
These words contain the sixt and last petition, which is not needless as Some may think,
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but for waightie causes set after all the former, though a man had the fruition of all the graces there desired:
but for weighty Causes Set After all the former, though a man had the fruition of all the graces there desired:
cc-acp p-acp j n2 vvn p-acp d dt j, cs dt n1 vhd dt n1 pp-f d dt n2 a-acp vvd:
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to wit, First, to teach vs who they be that are most troubled with temptations;
to wit, First, to teach us who they be that Are most troubled with temptations;
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namely, the children of God, that set themselues to seeke his glorie, to aduance his kingdome, to doe his will, to depend vpon his prouidence,
namely, the children of God, that Set themselves to seek his glory, to advance his Kingdom, to do his will, to depend upon his providence,
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and to relie vpon his mercie for the pardon of their sinnes;
and to rely upon his mercy for the pardon of their Sins;
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these of all other are most subiect to temptation, for beeing escaped out of the deuils snare, he bestirres himselfe by all possible meanes to bring them in againe:
these of all other Are most Subject to temptation, for being escaped out of the Devils snare, he bestirs himself by all possible means to bring them in again:
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grieuous temptations doe alwaies accompany remission of sinne, which is ioyned with endeauour to glorifie God,
grievous temptations do always accompany remission of sin, which is joined with endeavour to Glorify God,
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as both the word of God, and Christian experience doe fully witnesse:
as both the word of God, and Christian experience do Fully witness:
c-acp d dt n1 pp-f np1, cc njp n1 vdb av-j vvi:
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which must be well obserued, both to staie the minde of those that are deepely humbled through Satans temptations, thinking that they are not the children of God,
which must be well observed, both to stay the mind of those that Are deeply humbled through Satan temptations, thinking that they Are not the children of God,
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because they are so troubled with sinne and Satan, when as the case is cleane contrarie:
Because they Are so troubled with sin and Satan, when as the case is clean contrary:
c-acp pns32 vbr av vvn p-acp n1 cc np1, c-crq c-acp dt n1 vbz av-j j-jn:
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for spirituall temptations, if they be resisted with godly sorrow, are rather a signe of Gods loue,
for spiritual temptations, if they be resisted with godly sorrow, Are rather a Signen of God's love,
c-acp j n2, cs pns32 vbb vvn p-acp j n1, vbr av dt n1 pp-f npg1 n1,
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because the deuils hatred is most toward them whom God loues best; & on whom God shewes mercie, towards them will the deuill exercise his malice.
Because the Devils hatred is most towards them whom God loves best; & on whom God shows mercy, towards them will the Devil exercise his malice.
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As also this discouereth the follie of those that sooth vp thēselues in this fond conceit, that God surely loues them,
As also this Discovereth the folly of those that sooth up themselves in this found conceit, that God surely loves them,
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and they are deepe in his fauour, because they are freed from temptations;
and they Are deep in his favour, Because they Are freed from temptations;
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when as indeede they ought rather to suspect themselues to be vnder the power of Satan:
when as indeed they ought rather to suspect themselves to be under the power of Satan:
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for when the strong man armed keepes the holde, the things that he possesseth are in peace, Luk. 11. 21. Whereby is signified, that the wicked of the world beeing possessed of Satan, are at peace in themselues, in regard of temptations;
for when the strong man armed keeps the hold, the things that he Possesses Are in peace, Luk. 11. 21. Whereby is signified, that the wicked of the world being possessed of Satan, Are At peace in themselves, in regard of temptations;
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(56) verse (DIV2)
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for what needes hee to trouble them which are alreadie at his command? but let them beginne to repent,
for what needs he to trouble them which Are already At his command? but let them begin to Repent,
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& to seeke mercie for their sinnes, with endeauour to leaue them, & they shal soone find that Gods fauour is not enioied without the deuils malice.
& to seek mercy for their Sins, with endeavour to leave them, & they shall soon find that God's favour is not enjoyed without the Devils malice.
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Secondly, this petition is ioyned with the former, to teach vs, that as we must be carefull to begge mercie and pardon for our sinnes already past,
Secondly, this petition is joined with the former, to teach us, that as we must be careful to beg mercy and pardon for our Sins already passed,
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(56) verse (DIV2)
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so we must be watchfull to preuent sinnes to come:
so we must be watchful to prevent Sins to come:
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(56) verse (DIV2)
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he that saith, Forgiue vs our trespasses, must pray also, not to be lead into temptation:
he that Says, Forgive us our Trespasses, must pray also, not to be led into temptation:
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(56) verse (DIV2)
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and therefore as we would not haue our consciences pricked with the sting of our old sinnes,
and Therefore as we would not have our Consciences pricked with the sting of our old Sins,
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(56) verse (DIV2)
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so we must be carefull wee fall not into them againe, neither be ouercome with new temptations.
so we must be careful we fallen not into them again, neither be overcome with new temptations.
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The meaning. The words themselues containe one onely petition, (though some haue thought otherwise) consisting of two parts;The meaning. The words themselves contain one only petition, (though Some have Thought otherwise) consisting of two parts;
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(56) verse (DIV2)
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the first is the petition it selfe, And lead vs not into temptation: the second, is the exposition thereof, But deliuer vs from euill:
the First is the petition it self, And led us not into temptation: the second, is the exposition thereof, But deliver us from evil:
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(56) verse (DIV2)
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for in effect it is thus much, That we be not lead into temptation, deliuer vs from euill.
for in Effect it is thus much, That we be not led into temptation, deliver us from evil.
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(56) verse (DIV2)
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For the first, that we may rightly vnderstand it, wee must search out two things: First, what a temptation is:
For the First, that we may rightly understand it, we must search out two things: First, what a temptation is:
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(56) verse (DIV2)
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Secondly, what it is to bee lead into temptation. There be two sorts of temptations, Good, and Euill.
Secondly, what it is to be led into temptation. There be two sorts of temptations, Good, and Evil.
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I call that a good and holy temptation, when as God tempts a man, and it is an action of God whereby hee prooueth and trieth man, to make manifest vnto man himselfe and vnto others, what is in his heart,
I call that a good and holy temptation, when as God tempts a man, and it is an actium of God whereby he proveth and trieth man, to make manifest unto man himself and unto Others, what is in his heart,
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for God knoweth well enough before hee trie him.
for God Knoweth well enough before he try him.
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Thus he tempted Abraham by the offering of his sonne, Gen. 22. 1, 2. and the Israelites, by sending false Prophets among them, Deut. 13. 3. And in this sense afflictions are called temptations, Iam. 1. 2. because God trieth man by affliction,
Thus he tempted Abraham by the offering of his son, Gen. 22. 1, 2. and the Israelites, by sending false prophets among them, Deuteronomy 13. 3. And in this sense afflictions Are called temptations, Iam. 1. 2. Because God trieth man by affliction,
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(56) verse (DIV2)
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as gold is tried in the fire: and all these are good, both in respect of the author, which is God;
as gold is tried in the fire: and all these Are good, both in respect of the author, which is God;
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(56) verse (DIV2)
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and of the ende, which is the good of his seruants:
and of the end, which is the good of his Servants:
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(56) verse (DIV2)
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Iob. 23. 10. Hee knoweth my way and trieth me, and I shall come forth as the gold.
Job 23. 10. He Knoweth my Way and trieth me, and I shall come forth as the gold.
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(56) verse (DIV2)
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An euill temptation, is a wicked motion, allurement, or perswasion, wherby man is prouoked to sinne against God in the transgression of some commandement.
an evil temptation, is a wicked motion, allurement, or persuasion, whereby man is provoked to sin against God in the Transgression of Some Commandment.
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(56) verse (DIV2)
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Example: When a man is in distresse, he shall finde prouocations to impatience, distrust, and murmuring against God;Exampl: When a man is in distress, he shall find provocations to impatience, distrust, and murmuring against God;
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(56) verse (DIV2)
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as also to vse vnlawfull meanes to helpe himselfe:
as also to use unlawful means to help himself:
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(56) verse (DIV2)
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& in prosperitie, he shall finde sundrie allurements to presume vpon Gods mercie in some euill course, to neglect the ordinarie meanes of grace and saluation;
& in Prosperity, he shall find sundry allurements to presume upon God's mercy in Some evil course, to neglect the ordinary means of grace and salvation;
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as the word, prayer, &c. all these and such like, are euill motions, arising partly from our owne corruption,
as the word, prayer, etc. all these and such like, Are evil motions, arising partly from our own corruption,
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and partly from the suggestion of the deuill, who by himselfe, and by his instruments, thus seekes to draw men from their dutie to God:
and partly from the suggestion of the Devil, who by himself, and by his Instruments, thus seeks to draw men from their duty to God:
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(56) verse (DIV2)
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and these euill temptations be they, which in this petition we pray against.
and these evil temptations be they, which in this petition we pray against.
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II. Point. What is it to be lead into temptation? Answ. A man is lead or carried (as the word imports) into temptation, II Point. What is it to be led into temptation? Answer A man is led or carried (as the word imports) into temptation,
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when the temptation possesseth him, and holds him after it hath assaulted him; for wee must know that in euery temptation there be two actions;
when the temptation Possesses him, and holds him After it hath assaulted him; for we must know that in every temptation there be two actions;
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one of God, whereby in his iust iudgement hee leaues a man to himselfe, or to the malice of Satan:
one of God, whereby in his just judgement he leaves a man to himself, or to the malice of Satan:
crd pp-f np1, c-crq p-acp po31 j n1 pns31 vvz dt n1 p-acp px31, cc p-acp dt n1 pp-f np1:
(56) verse (DIV2)
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another, of man himselfe, whereby being left of God, hee enters into the middest of the temptation,
Another, of man himself, whereby being left of God, he enters into the midst of the temptation,
j-jn, pp-f n1 px31, c-crq vbg vvn pp-f np1, pns31 vvz p-acp dt n1 pp-f dt n1,
(56) verse (DIV2)
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as it were plunging himselfe into it.
as it were plunging himself into it.
c-acp pn31 vbdr vvg px31 p-acp pn31.
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For the better conceiuing hereof, we must know that a tēptation hath foure degrees, by which it proceedeth, til it bring a man vnto destruction, vnlesse it be cut off;
For the better conceiving hereof, we must know that a temptation hath foure Degrees, by which it Proceedeth, till it bring a man unto destruction, unless it be Cut off;
p-acp dt av-jc vvg av, pns12 vmb vvi d dt n1 vhz crd n2, p-acp r-crq pn31 vvz, c-acp pn31 vvb dt n1 p-acp n1, cs pn31 vbb vvn a-acp;
(56) verse (DIV2)
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to wit, Suggestion, Delight, Consent, and Perfection, Iam. 1. 14, 15. Suggestion, is when the mind conceiueth a wicked thought, put in by Satan,
to wit, Suggestion, Delight, Consent, and Perfection, Iam. 1. 14, 15. Suggestion, is when the mind conceiveth a wicked Thought, put in by Satan,
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(56) verse (DIV2)
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or arising from naturall corruption ▪ Delight, is when the euill thought conceiued, and for a time retained in the minde, descendeth to the heart,
or arising from natural corruption ▪ Delight, is when the evil Thought conceived, and for a time retained in the mind, Descendeth to the heart,
cc vvg p-acp j n1 ▪ n1, vbz c-crq dt j-jn n1 vvd, cc p-acp dt n1 vvd p-acp dt n1, vvz p-acp dt n1,
(56) verse (DIV2)
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and there pleaseth the will, and delighteth the affections:
and there Pleases the will, and delights the affections:
cc a-acp vvz dt n1, cc vvz dt n2:
(56) verse (DIV2)
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Consent, is when the will yeelds to the euil motion, and the heart resolues to practise it:Consent, is when the will yields to the evil motion, and the heart resolves to practise it:
vvb, vbz c-crq dt n1 vvz p-acp dt j-jn n1, cc dt n1 vvz pc-acp vvi pn31:
(56) verse (DIV2)
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Perfection, is when a sinne is often committed, and by custome becomes as it were ripe, whereupon followes destruction.Perfection, is when a sin is often committed, and by custom becomes as it were ripe, whereupon follows destruction.
n1, vbz c-crq dt n1 vbz av vvn, cc p-acp n1 vvz p-acp pn31 vbdr j, c-crq vvz n1.
(56) verse (DIV2)
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Now in the first and second of these degrees, a man is said to be tempted onely;
Now in the First and second of these Degrees, a man is said to be tempted only;
av p-acp dt ord cc ord pp-f d n2, dt n1 vbz vvn pc-acp vbi vvn av-j;
(56) verse (DIV2)
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for suggestion and delectation do not defile the heart, but when the will consents, then the temptation takes hold vpon him, and possesseth him:
for suggestion and delectation do not defile the heart, but when the will consents, then the temptation Takes hold upon him, and Possesses him:
p-acp n1 cc n1 vdb xx vvi dt n1, cc-acp c-crq dt n1 vvz, cs dt n1 vvz n1 p-acp pno31, cc vvz pno31:
(56) verse (DIV2)
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Now then (to apply this to the point in hand) a man is lead into temptation,
Now then (to apply this to the point in hand) a man is led into temptation,
av av (pc-acp vvi d p-acp dt n1 p-acp n1) dt n1 vbz vvn p-acp n1,
(56) verse (DIV2)
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and here God left him to himselfe for his hypocrisie and other sinnes, and then Satan entred into his heart, gote consent of will,
and Here God left him to himself for his hypocrisy and other Sins, and then Satan entered into his heart, goat consent of will,
cc av np1 vvd pno31 pc-acp px31 p-acp po31 n1 cc j-jn n2, cc av np1 vvd p-acp po31 n1, n1 n1 pp-f n1,
(56) verse (DIV2)
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and so carried him to the practise of this treason.
and so carried him to the practice of this treason.
cc av vvd pno31 p-acp dt n1 pp-f d n1.
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Hereto also the Apostle seemes to allude, 1. Tim. 6. 9. They that will bee rich fall into temptations and snares, beeing left of God to their corruption in couetousnesse.
Hereto also the Apostle seems to allude, 1. Tim. 6. 9. They that will be rich fallen into temptations and snares, being left of God to their corruption in covetousness.
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But some will say, that Gods owne children haue beene thus carried into temptation, as Dauid in the case of his adulterie and murther, 2. Sam. 11. and Peter in denying his master, Math. 26. 70. 74. Answ. It may seeme they were carried into temptation,
But Some will say, that God's own children have been thus carried into temptation, as David in the case of his adultery and murder, 2. Sam. 11. and Peter in denying his master, Math. 26. 70. 74. Answer It may seem they were carried into temptation,
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(56) verse (DIV2)
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for their euill motions were not onely receiued with delight, but consented vnto & practised: yea, Dauid lay in his sinne almost a whole yeare.
for their evil motions were not only received with delight, but consented unto & practised: yea, David lay in his sin almost a Whole year.
p-acp po32 j-jn n2 vbdr xx av-j vvn p-acp n1, cc-acp vvd p-acp cc vvn: uh, np1 vvb p-acp po31 n1 av dt j-jn n1.
(56) verse (DIV2)
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But wee must consider, that they were the children of God by adoption and regeneration,
But we must Consider, that they were the children of God by adoption and regeneration,
cc-acp pns12 vmb vvi, cst pns32 vbdr dt n2 pp-f np1 p-acp n1 cc n1,
(56) verse (DIV2)
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and therefore howsoeuer God left them to be tempted, yet he forsooke them not wholly or finally,
and Therefore howsoever God left them to be tempted, yet he forsook them not wholly or finally,
cc av c-acp np1 vvd pno32 pc-acp vbi vvn, av pns31 vvd pno32 xx av-jn cc av-j,
(56) verse (DIV2)
816
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but still loued them, so as they were not carried into temptation with full consent of heart:
but still loved them, so as they were not carried into temptation with full consent of heart:
cc-acp av vvd pno32, av c-acp pns32 vbdr xx vvn p-acp n1 p-acp j n1 pp-f n1:
(56) verse (DIV2)
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but Gods sauing grace remained in them, which when God stirred vp, they were recouered by repentance.
but God's Saving grace remained in them, which when God stirred up, they were recovered by Repentance.
cc-acp n2 vvg n1 vvd p-acp pno32, r-crq c-crq np1 vvd a-acp, pns32 vbdr vvn p-acp n1.
(56) verse (DIV2)
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Indeede they went as farre as they could, and in regard of themselues, farre enough to haue cut off their saluation;
Indeed they went as Far as they could, and in regard of themselves, Far enough to have Cut off their salvation;
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(56) verse (DIV2)
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but that was laid vp with God in Christ, for his foundation remaineth sure, and whom he loues, he loues to the ende, his gifts and calling are without repentance.
but that was laid up with God in christ, for his Foundation remains sure, and whom he loves, he loves to the end, his Gifts and calling Are without Repentance.
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(56) verse (DIV2)
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So then, to be lead into temptation, is to bee carried into it with full consent, beeing left of God vnto the malice of Satan,
So then, to be led into temptation, is to be carried into it with full consent, being left of God unto the malice of Satan,
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(56) verse (DIV2)
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and the powerfull working of a mans owne corruptions: and Christs meaning is, as if he had taught vs to say thus;
and the powerful working of a men own corruptions: and Christ meaning is, as if he had taught us to say thus;
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(56) verse (DIV2)
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O Lord, we are euery way subiect to temptations, and by our sinnes we deserue to be left therein, to the malice of Satan, O Lord, we Are every Way Subject to temptations, and by our Sins we deserve to be left therein, to the malice of Satan,
sy n1, pns12 vbr d n1 j-jn p-acp n2, cc p-acp po12 n2 pns12 vvb pc-acp vbi vvn av, p-acp dt n1 pp-f np1,
(56) verse (DIV2)
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and to the power of our owne corruptions, yet we beseech thee not to forsake vs in any temptation,
and to the power of our own corruptions, yet we beseech thee not to forsake us in any temptation,
cc p-acp dt n1 pp-f po12 d n2, av pns12 vvb pno21 xx pc-acp vvi pno12 p-acp d n1,
(56) verse (DIV2)
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but giue an happie issue thereto, still vpholding vs by thy grace. but give an happy issue thereto, still upholding us by thy grace.
cc-acp vvb dt j n1 av, av vvg pno12 p-acp po21 n1.
(56) verse (DIV2)
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Quest. How can God lead a man into temptation, and yet not bee the author of sinne? Ans. Well enough, Quest. How can God led a man into temptation, and yet not be the author of sin? Ans. Well enough,
n1. q-crq vmb np1 vvi dt n1 p-acp n1, cc av xx vbi dt n1 pp-f n1? np1 av av-d,
(56) verse (DIV2)
817
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for as temptation is a punishment of sinne, so God may lead a man into it by permission, leauing the partie to himselfe,
for as temptation is a punishment of sin, so God may led a man into it by permission, leaving the party to himself,
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(56) verse (DIV2)
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and Satans malice, for some former transgression.
and Satan malice, for Some former Transgression.
cc npg1 n1, p-acp d j n1.
(56) verse (DIV2)
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Againe, God neuer puts any euill motion into the minde, but yet hee suffers Satan to doe it;
Again, God never puts any evil motion into the mind, but yet he suffers Satan to do it;
av, np1 av-x vvz d j-jn n1 p-acp dt n1, cc-acp av pns31 vvz np1 pc-acp vdi pn31;
(56) verse (DIV2)
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and though the deuill be a most wicked instrumēt, yet such is Gods power and wisdome, that hee can vse him without sin, in a good manner, and to a good ende.
and though the Devil be a most wicked Instrument, yet such is God's power and Wisdom, that he can use him without since, in a good manner, and to a good end.
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(56) verse (DIV2)
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Vses. 1. This petition serues to confute a grosse errour of the Papists, who teach that a man truely iustified before God, may finally fall from grace, and bee condemned: Uses. 1. This petition serves to confute a gross error of the Papists, who teach that a man truly justified before God, may finally fallen from grace, and be condemned:
vvz. crd d n1 vvz pc-acp vvi dt j n1 pp-f dt njp2, q-crq vvb cst dt n1 av-j vvn p-acp np1, vmb av-j vvi p-acp n1, cc vbi vvn:
(56) verse (DIV2)
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as also the opinion of some Protestants, who though they will not say that the childe of God may finally fall away and perish,
as also the opinion of Some Protestants, who though they will not say that the child of God may finally fallen away and perish,
c-acp av dt n1 pp-f d n2, r-crq cs pns32 vmb xx vvi cst dt n1 pp-f np1 vmb av-j vvi av cc vvi,
(56) verse (DIV2)
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yet they holde that hee may wholly fall away for a time, and that euery grieuous sinne which he commits, cuts him off totally, till hee doe repent;
yet they hold that he may wholly fallen away for a time, and that every grievous sin which he commits, cuts him off totally, till he do Repent;
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(56) verse (DIV2)
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for looke what the childe of God asketh in prayer, according to Gods will, that shall bee granted him:
for look what the child of God asks in prayer, according to God's will, that shall be granted him:
c-acp vvb r-crq dt n1 pp-f np1 vvz p-acp n1, vvg p-acp n2 vmb, cst vmb vbi vvn pno31:
(56) verse (DIV2)
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but in this petition hee asketh preseruation from totall and finall apostacie, and that according to Gods will, by the reaching of Christ himselfe, Lead vs not into temptation:
but in this petition he asks preservation from total and final apostasy, and that according to God's will, by the reaching of christ himself, Led us not into temptation:
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(56) verse (DIV2)
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and therfore it shall be granted.
and Therefore it shall be granted.
cc av pn31 vmb vbi vvn.
(56) verse (DIV2)
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Indeed it stands with the will of God, and the good of his children, that sometime they should bee buffeted by Satan in temptation:
Indeed it Stands with the will of God, and the good of his children, that sometime they should be buffeted by Satan in temptation:
np1 pn31 vvz p-acp dt n1 pp-f np1, cc dt j pp-f po31 n2, cst av pns32 vmd vbi vvn p-acp np1 p-acp n1:
(56) verse (DIV2)
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and therefore we pray not here to be freed from all assaults, but that we be not wholly left vnto our selues,
and Therefore we pray not Here to be freed from all assaults, but that we be not wholly left unto our selves,
cc av pns12 vvb xx av pc-acp vbi vvn p-acp d n2, cc-acp cst pns12 vbb xx av-jn vvn p-acp po12 n2,
(56) verse (DIV2)
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nor forsaken of God, but so preserued by his grace, that we be not swallowed vp in temptation:
nor forsaken of God, but so preserved by his grace, that we be not swallowed up in temptation:
ccx vvn pp-f np1, cc-acp av vvn p-acp po31 n1, cst pns12 vbb xx vvn a-acp p-acp n1:
(56) verse (DIV2)
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and this petition beeing according to Gods will, shall be granted to him that a•ks in faith, 1. Ioh. 5. 14. And hēce it is, that he that is once the child of God indeed, shal so remaine for euer,
and this petition being according to God's will, shall be granted to him that a•ks in faith, 1. John 5. 14. And hence it is, that he that is once the child of God indeed, shall so remain for ever,
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(56) verse (DIV2)
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& cannot finally or totally fal away frō grace.
& cannot finally or totally fall away from grace.
cc vmbx av-j cc av-j vvi av p-acp n1.
(56) verse (DIV2)
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Dauids fall and Peters were great and fearefull, but yet therein they were not wholly forsaken of God,David fallen and Peter's were great and fearful, but yet therein they were not wholly forsaken of God,
npg1 vvi cc npg1 vbdr j cc j, cc-acp av av pns32 vbdr xx av-jn vvn pp-f np1,
(56) verse (DIV2)
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vnlesse it were in their own feeling for a time.
unless it were in their own feeling for a time.
cs pn31 vbdr p-acp po32 d vvg p-acp dt n1.
(56) verse (DIV2)
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Obiect. But Dauid by his two sinnes became guiltie of Gods wrath, and so lost his right of this prerogatiue in beeing the childe of God.Object. But David by his two Sins became guilty of God's wrath, and so lost his right of this prerogative in being the child of God.
n1. p-acp np1 p-acp po31 crd n2 vvd j pp-f npg1 n1, cc av vvd po31 n-jn pp-f d n1 p-acp vbg dt n1 pp-f np1.
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Answ. If we consider the desert of those sinnes, that vndoubtedly should haue beene his estate;Answer If we Consider the desert of those Sins, that undoubtedly should have been his estate;
np1 cs pns12 vvb dt n1 pp-f d n2, cst av-j vmd vhi vbn po31 n1;
(56) verse (DIV2)
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as also in regard of the inward seedes of Gods grace in his heart, he remained still the childe of God,
as also in regard of the inward seeds of God's grace in his heart, he remained still the child of God,
c-acp av p-acp n1 pp-f dt j n2 pp-f npg1 n1 p-acp po31 n1, pns31 vvd av dt n1 pp-f np1,
(56) verse (DIV2)
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though the signes of Gods fauour were changed into the signes of his anger and displeasure.
though the Signs of God's favour were changed into the Signs of his anger and displeasure.
cs dt n2 pp-f npg1 n1 vbdr vvn p-acp dt n2 pp-f po31 n1 cc n1.
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Obiect. But by such sinnes a man looseth the graces which formerly he had. Answer. The graces of God in man are of two sorts;Object. But by such Sins a man loses the graces which formerly he had. Answer. The graces of God in man Are of two sorts;
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(56) verse (DIV2)
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some are necessarie to saluation, as faith, hope, and charitie, without which a man cannot bee saued:
Some Are necessary to salvation, as faith, hope, and charity, without which a man cannot be saved:
d vbr j p-acp n1, c-acp n1, n1, cc n1, p-acp r-crq dt n1 vmbx vbi vvn:
(56) verse (DIV2)
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others be very excellent and profitable, but not of like necessitie with the former;
Others be very excellent and profitable, but not of like necessity with the former;
ng2-jn vbb av j cc j, cc-acp xx pp-f j n1 p-acp dt j;
(56) verse (DIV2)
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as the sense & feeling of Gods loue and fauour, peace of conscience, ioy in the holy Ghost, alacritie in praier, courage and boldnesse with God:
as the sense & feeling of God's love and favour, peace of conscience, joy in the holy Ghost, alacrity in prayer, courage and boldness with God:
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(56) verse (DIV2)
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and these latter may bee lost, but the necessarie graces cannot, howsoeuer they may bee greatly weakened;
and these latter may be lost, but the necessary graces cannot, howsoever they may be greatly weakened;
cc d d vmb vbi vvn, cc-acp dt j n2 vmbx, c-acp pns32 vmb vbi av-j vvn;
(56) verse (DIV2)
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for so it was with Dauid, by his fall hee lost for a time the feeling of Gods fauour, the ioy of the spirit, &c. but faith, hope,
for so it was with David, by his fallen he lost for a time the feeling of God's favour, the joy of the Spirit, etc. but faith, hope,
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(56) verse (DIV2)
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and loue, were not extinguished, but sore weakened and couered, as fire in the ashes. 2. Vse. Wants to be bewailed.
and love, were not extinguished, but soar weakened and covered, as fire in the Ashes. 2. Use. Wants to be bewailed.
cc n1, vbdr xx vvn, cc-acp av-j vvn cc vvn, c-acp n1 p-acp dt n2. crd vvb. vvz pc-acp vbi vvn.
(56) verse (DIV2)
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Here also wee are taught to mourne for the corruption of our nature, whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan,
Here also we Are taught to mourn for the corruption of our nature, whereby we Are prove to yield up our selves to every temptation of sin and Satan,
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(56) verse (DIV2)
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and be slacke and negligent in resisting: we doe not watch and pray against temptations diligently, nor shunne the occasions of sinne, as we ought to doe:
and be slack and negligent in resisting: we do not watch and pray against temptations diligently, nor shun the occasions of sin, as we ought to do:
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(56) verse (DIV2)
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nay, we offer our selues into temptation, and minister occasion vnto Satan, and to our owne corruption to assault vs often.
nay, we offer our selves into temptation, and minister occasion unto Satan, and to our own corruption to assault us often.
uh-x, pns12 vvb po12 n2 p-acp n1, cc vvi n1 p-acp np1, cc p-acp po12 d n1 pc-acp vvi pno12 av.
(56) verse (DIV2)
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This we shall finde to be true in our selues, if we search out throughly our owne estate;
This we shall find to be true in our selves, if we search out thoroughly our own estate;
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and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds,
and Therefore it should grieve our hearts when we feel the law of our members rebelling against the law of our minds,
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and leading vs captiue into sinne. 3. Use. Graces to be desired.
and leading us captive into sin. 3. Use. Graces to be desired.
cc vvg pno12 j-jn p-acp n1. crd vvb. ng1 pc-acp vbi vvn.
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Here also wee must learne to desire of God all such graces as may helpe vs against temptation, and they are many: I.
Here also we must Learn to desire of God all such graces as may help us against temptation, and they Are many: I.
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Spirituall heede and watchfulnesse to preuent temptations, and to auoyde the occasions thereof. II. Grace to pray in the time of temptation, that God would lessen and moderate the violence & force thereof. III.
Spiritual heed and watchfulness to prevent temptations, and to avoid the occasions thereof. II Grace to pray in the time of temptation, that God would lessen and moderate the violence & force thereof. III.
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That in temptation God would be so farre from withdrawing his grace from vs, that he would then adde grace to grace,
That in temptation God would be so Far from withdrawing his grace from us, that he would then add grace to grace,
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euen new grace vnto the former. IV. That in the continuance of temptation, when it abideth long vpon vs, God would strengthen vs to hold out. V. That he would giue vs patience to beare the irkesomnesse and burthen of it. VI.
even new grace unto the former. IV. That in the Continuance of temptation, when it Abideth long upon us, God would strengthen us to hold out. V. That he would give us patience to bear the irkesomnesse and burden of it. VI.
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That in the ende of it, God would giue a comfortable issue, for his glorie, and our owne good.
That in the end of it, God would give a comfortable issue, for his glory, and our own good.
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4. Vse. Here also we are let to see, how great our weakenesse is, euen when wee bee Gods children, and haue true grace;
4. Use. Here also we Are let to see, how great our weakness is, even when we be God's children, and have true grace;
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for wee must daiely pray, that God would not lead vs into temptation:
for we must daily pray, that God would not led us into temptation:
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whereby wee import, that of our selues wee are so farre from withstanding a temptation, that if God should leaue vs, wee would giue vp our selues as slaues vnto the deuill.
whereby we import, that of our selves we Are so Far from withstanding a temptation, that if God should leave us, we would give up our selves as slaves unto the Devil.
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Here then behold thine estate and condition whosoeuer thou art, considered in thy selfe;
Here then behold thine estate and condition whosoever thou art, considered in thy self;
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if God leaue thee, thou canst not stand in any temptation, but must needes fall into the bondage of Satan:
if God leave thee, thou Canst not stand in any temptation, but must needs fallen into the bondage of Satan:
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yea, so exceeding great is our weakenesse in our selues, that in temptation there doth scarce appeare any difference betweene the childe of God, and a wicked one;
yea, so exceeding great is our weakness in our selves, that in temptation there does scarce appear any difference between the child of God, and a wicked one;
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for both are subiect to the temptations of Satan: nay, the child of God is vsually more assaulted then the wicked:
for both Are Subject to the temptations of Satan: nay, the child of God is usually more assaulted then the wicked:
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when the euill motion ariseth, or is suggested into the minde, the wicked receiue it, and delight therein:
when the evil motion arises, or is suggested into the mind, the wicked receive it, and delight therein:
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so did Dauid, and so doe wee all: the wicked giue consent of will, so doe the godly, if God leaue them:
so did David, and so do we all: the wicked give consent of will, so do the godly, if God leave them:
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the wicked fall to practise sinne, and so doe the godly, if God keepe backe his grace from them:
the wicked fallen to practise sin, and so do the godly, if God keep back his grace from them:
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the wicked lie in sinne, and so doe the godly, till the Lord by grace doe raise them vp.
the wicked lie in sin, and so do the godly, till the Lord by grace do raise them up.
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Where then is the difference? Surely the persons themselues doe differ in temptation, for the wicked is carried with violence into sinne, and without resistance in temptation;
Where then is the difference? Surely the Persons themselves do differ in temptation, for the wicked is carried with violence into sin, and without resistance in temptation;
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but the godly hath some resistance in himselfe, when hee giues consent to sinne, the euill that hee doth, hee would not doe:
but the godly hath Some resistance in himself, when he gives consent to sin, the evil that he does, he would not do:
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Romans 7. 19. But the maine difference, is Gods grace and mercie, vouchsafed to the child of God, but denied to the wicked;
Romans 7. 19. But the main difference, is God's grace and mercy, vouchsafed to the child of God, but denied to the wicked;
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for if wee escape temptation, it is of grace and mercie;
for if we escape temptation, it is of grace and mercy;
c-acp cs pns12 vvb n1, pn31 vbz pp-f n1 cc n1;
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if wee stand in temptation, and yeeld not to euill suggestion, if we denie consent of will,
if we stand in temptation, and yield not to evil suggestion, if we deny consent of will,
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or be kept from the practise of sinne, it is all of grace:
or be kept from the practice of sin, it is all of grace:
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and if wee bee fallen into sinne, and rise againe by true repentance, that also is Gods speciall grace, without which vndoubtedly wee should runne on with the wicked vnto destruction.
and if we be fallen into sin, and rise again by true Repentance, that also is God's special grace, without which undoubtedly we should run on with the wicked unto destruction.
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Here therefore wee must learne to renounce all confidence in our selues, and to walke in all humilitie before God, relying wholly vpon his grace and mercie in Iesus Christ:
Here Therefore we must Learn to renounce all confidence in our selves, and to walk in all humility before God, relying wholly upon his grace and mercy in Iesus christ:
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wee must make his arme our strength, and his grace our shield, to defend vs from temptation.
we must make his arm our strength, and his grace our shield, to defend us from temptation.
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This was Dauids practise, who in all trouble and distresse had recourse to God, calling him, his hope, fortresse, and deliuerer, Psal. 91. 2, 3. his secret or hiding place, who preserueth him from trouble,
This was David practise, who in all trouble and distress had recourse to God, calling him, his hope, fortress, and deliverer, Psalm 91. 2, 3. his secret or hiding place, who Preserveth him from trouble,
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and compasseth him about with ioyfull deliuerance, Psal. 32. 7. and when his enemies increased,and Compasseth him about with joyful deliverance, Psalm 32. 7. and when his enemies increased,
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yet the Lord was his buckler, his glorie, and the lifter vp of his head, Psal. 3. 2, 3. And thus should wee rest vpon God, considering that if we receiue a good thought, we can hardly retaine it;
yet the Lord was his buckler, his glory, and the lifter up of his head, Psalm 3. 2, 3. And thus should we rest upon God, considering that if we receive a good Thought, we can hardly retain it;
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and when euill motions come, we cannot of our selues resist them.
and when evil motions come, we cannot of our selves resist them.
cc c-crq j-jn n2 vvb, pns12 vmbx pp-f po12 n2 vvi pno32.
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5. Use. Hence we also learne, that in temptation Satan can goe no further then God permits him:
5. Use. Hence we also Learn, that in temptation Satan can go no further then God permits him:
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hee could not touch Iobs goods, his children, nor his bodie, till God gaue him lea•e, Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine, til Christ b•de them goe:
he could not touch Jobs goods, his children, nor his body, till God gave him lea•e, Job 1. 12. and 2. 6. neither could the legion of Devils enter into the herd of Swine, till christ b•de them go:
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wee therefore must bee patient in temptations, and beare them as comming from Gods hand;
we Therefore must be patient in temptations, and bear them as coming from God's hand;
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neither must wee feare the deuil ouermuch, though he pinch our soules by his violent assaults,
neither must we Fear the Devil overmuch, though he pinch our Souls by his violent assaults,
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nay though he should torment and possesse our bodies really, for whatsoeuer he doth, is by Gods permission:
nay though he should torment and possess our bodies really, for whatsoever he does, is by God's permission:
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only we must be carefull to please God, and to relie on him, who will shortly tread Satan vnder the feet of all his children, Rom. 16. 20. 6. Use. That which we aske of God in praier, we must sincerely endeauour after in life;
only we must be careful to please God, and to rely on him, who will shortly tread Satan under the feet of all his children, Rom. 16. 20. 6. Use. That which we ask of God in prayer, we must sincerely endeavour After in life;
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and therefore as we pray to God not to be carried into temptation, so must we seeke to arme and furnish our selues with grace, that wee may bee able to encounter with our spirituall enemies, and to withstand their assaults.
and Therefore as we pray to God not to be carried into temptation, so must we seek to arm and furnish our selves with grace, that we may be able to encounter with our spiritual enemies, and to withstand their assaults.
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This is the Apostles counsell, Eph. 6. 11. 12, 13. &c. Put •ee on the whole armour of God, that ye may bee able to stand against the assaults of the deuill, &c. then after hee nameth those Christian vertues, which as spirituall armour, the childe of God must take vnto him,
This is the Apostles counsel, Ephesians 6. 11. 12, 13. etc. Put •ee on the Whole armour of God, that you may be able to stand against the assaults of the Devil, etc. then After he names those Christian Virtues, which as spiritual armour, the child of God must take unto him,
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and arme his soule withall, if hee would perseuere in grace vnto the ende.
and arm his soul withal, if he would persevere in grace unto the end.
cc vvi po31 n1 av, cs pns31 vmd vvi p-acp n1 p-acp dt n1.
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The first part of this armour, is truth or veritie, wherewith the loynes must be girt about:
The First part of this armour, is truth or verity, wherewith the loins must be girded about:
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and this is an excellent grace, whereby a man professeth true religion, & endeauoureth himselfe in the practise of all the duties of religion in sinceritie: his speeches and his actions are sutable, proceeding from an honest heart, that truely meaneth whatsoeuer the tongue vttereth,
and this is an excellent grace, whereby a man Professes true Religion, & endeavoureth himself in the practice of all the duties of Religion in sincerity: his Speeches and his actions Are suitable, proceeding from an honest heart, that truly means whatsoever the tongue uttereth,
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The second part, is iustice or righteousnesse, when a man leades his life so vnblameably and vprightly, that hee can truly say with the Apostle Paul, I knowe nothing by my selfe, 1. Corinth. 4. 4. Indeede the best Christian hath his faults and falls,
The second part, is Justice or righteousness, when a man leads his life so unblamably and uprightly, that he can truly say with the Apostle Paul, I know nothing by my self, 1. Corinth. 4. 4. Indeed the best Christian hath his Faults and falls,
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but yet he must not liue in known sins;
but yet he must not live in known Sins;
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for then he cannot say, I know nothing by my selfe. The third, is the preparation of the Gospel of peace, wherewith the feete must be shod.
for then he cannot say, I know nothing by my self. The third, is the preparation of the Gospel of peace, wherewith the feet must be shod.
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By Gospel of peace, is meant the glad tidings of saluation by Christ reuealed in the Gospel, which promiseth pardon of sinne,
By Gospel of peace, is meant the glad tidings of salvation by christ revealed in the Gospel, which promises pardon of sin,
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and life euerlasting by Christ, and commandeth vs by way of thankfulnesse, to denie our selues, to take vp our crosse and to follow Christ:
and life everlasting by christ, and commands us by Way of thankfulness, to deny our selves, to take up our cross and to follow christ:
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now when we finde our affections thus cleauing vnto Christ, though it be through tribulation, then haue we put vpon our •eete this spirituall furni•ure.
now when we find our affections thus cleaving unto christ, though it be through tribulation, then have we put upon our •eete this spiritual furni•ure.
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The fourth, is the sheild of faith, by which a man laies hold on the mercie of God in Christ for his saluation,
The fourth, is the shield of faith, by which a man lays hold on the mercy of God in christ for his salvation,
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and vnder it shrowds himselfe against the fierie darts of Satan.
and under it shrowds himself against the fiery darts of Satan.
cc p-acp pn31 n2 px31 p-acp dt j n2 pp-f np1.
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The fifth, is •ope, by which we waite for that saluation which we apprehend by faith.
The fifth, is •ope, by which we wait for that salvation which we apprehend by faith.
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The sixt, is the word of God, which we must make a rule and square to all our thoughts, words,
The sixt, is the word of God, which we must make a Rule and square to all our thoughts, words,
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and deedes, seeking to subdue thereby all contrarie motions that would take place in our hearts.
and Deeds, seeking to subdue thereby all contrary motions that would take place in our hearts.
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The last is praier, whereby we betake our selues to God in all estates, crauing mercie for the pardon of our sinnes,
The last is prayer, whereby we betake our selves to God in all estates, craving mercy for the pardon of our Sins,
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and strength of grace to resist temptation, and an happie deliuerance out of the middest of it.
and strength of grace to resist temptation, and an happy deliverance out of the midst of it.
cc n1 pp-f n1 pc-acp vvi n1, cc dt j n1 av pp-f dt n1 pp-f pn31.
(56) verse (DIV2)
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And he that can take to himselfe these excellent vertues, and put vpon him this compleat armour of Christianitie, is readie and fit to meete with any temptation whatsoeuer;
And he that can take to himself these excellent Virtues, and put upon him this complete armour of Christianity, is ready and fit to meet with any temptation whatsoever;
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(56) verse (DIV2)
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and howsoeuer he may be assaulted, yet he cannot be ouercome, neither shall the gates of hell euer preuaile against him to hinder his saluation. But deliuer vs from euill.
and howsoever he may be assaulted, yet he cannot be overcome, neither shall the gates of hell ever prevail against him to hinder his salvation. But deliver us from evil.
cc c-acp pns31 vmb vbi vvn, av pns31 vmbx vbi vvn, dx vmb dt n2 pp-f n1 av vvi p-acp pno31 pc-acp vvi po31 n1. cc-acp vvb pno12 p-acp n-jn.
(56) verse (DIV2)
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These words containe the second part of this petition, which is added as an exposition of the former:
These words contain the second part of this petition, which is added as an exposition of the former:
d n2 vvi dt ord n1 pp-f d n1, r-crq vbz vvn p-acp dt n1 pp-f dt j:
(56) verse (DIV2)
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for then are we not lead into temptation, when God deliuers vs from it, giuing strength to withstand,
for then Are we not led into temptation, when God delivers us from it, giving strength to withstand,
c-acp av vbr pns12 xx vvi p-acp n1, c-crq np1 vvz pno12 p-acp pn31, vvg n1 pc-acp vvi,
(56) verse (DIV2)
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and a good issue out of it.
and a good issue out of it.
cc dt j n1 av pp-f pn31.
(56) verse (DIV2)
827
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The meaning. Some thinke, that by euill here is meant Satan onely, that euill one, as he is called, Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies: The meaning. some think, that by evil Here is meant Satan only, that evil one, as he is called, Matthew 13. 13. But we Are to enlarge it further to comprehend all our spiritual enemies:
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(56) verse (DIV2)
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for first, this title euill is not onely giuen to Satan, but to sinne also, Rom. 12. 9. Let vs abhorre that which is euill:
for First, this title evil is not only given to Satan, but to sin also, Rom. 12. 9. Let us abhor that which is evil:
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(56) verse (DIV2)
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1. Pet. 3. 11. Eschew euill. And to the world: 1. Ioh. 5. 19. The whole world lieth in euill.
1. Pet. 3. 11. Eschew evil. And to the world: 1. John 5. 19. The Whole world lies in evil.
crd np1 crd crd vvb j-jn. cc p-acp dt n1: crd np1 crd crd dt j-jn n1 vvz p-acp j-jn.
(56) verse (DIV2)
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Gal. 1. 4. Christ gaue himselfe, to deliuer vs from this present euill world.
Gal. 1. 4. christ gave himself, to deliver us from this present evil world.
np1 crd crd np1 vvd px31, pc-acp vvi pno12 p-acp d j j-jn n1.
(56) verse (DIV2)
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And to the flesh: that is, the corruption of our nature, for that is the euill treasure of the heart, Matth. 12. 35. Secondly, that aduantage which the Deuill hath against vs, is by the world, the flesh, and sinne;
And to the Flesh: that is, the corruption of our nature, for that is the evil treasure of the heart, Matthew 12. 35. Secondly, that advantage which the devil hath against us, is by the world, the Flesh, and sin;
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(56) verse (DIV2)
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and therefore with that euill one the Deuill, sinne, the world, and the flesh must be vnderstood.
and Therefore with that evil one the devil, sin, the world, and the Flesh must be understood.
cc av p-acp d j-jn crd dt n1, n1, dt n1, cc dt n1 vmb vbi vvn.
(56) verse (DIV2)
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Indeede the Deuill is that maine and principall euill, and great tempter against whome we pray chiefly;
Indeed the devil is that main and principal evil, and great tempter against whom we pray chiefly;
av dt n1 vbz d j cc j-jn n-jn, cc j n1 p-acp ro-crq pns12 vvb av-jn;
(56) verse (DIV2)
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but yet we also p•ay against sinne, the flesh, and the world, because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence,
but yet we also p•ay against sin, the Flesh, and the world, Because they Are Satan agents and Instruments in temptation against us We pray not to be Delivered from Satan presence,
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(56) verse (DIV2)
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for that is not possible, while wee liue in this vale of teares, where the deuil is a Prince, with an infinite multitude of wicked spirits, all which bestirre themselues most busily to get aduantage against Gods child;
for that is not possible, while we live in this vale of tears, where the Devil is a Prince, with an infinite multitude of wicked spirits, all which Bestir themselves most busily to get advantage against God's child;
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(56) verse (DIV2)
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neither is his presence so dangerous, though it were visible.
neither is his presence so dangerous, though it were visible.
av-dx vbz po31 n1 av j, cs pn31 vbdr j.
(56) verse (DIV2)
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But here we haue a greater matter in hand which wee pray against, euen Satans sleights and policies which he exerciseth against all men,
But Here we have a greater matter in hand which we pray against, even Satan sleights and policies which he Exerciseth against all men,
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(56) verse (DIV2)
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but especially against Gods children for their ruine and destruction:
but especially against God's children for their ruin and destruction:
cc-acp av-j p-acp npg1 n2 p-acp po32 n1 cc n1:
(56) verse (DIV2)
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they indeede are many, but here I will propound sixe most dangerous policies of Satan, which we are to watch against.
they indeed Are many, but Here I will propound sixe most dangerous policies of Satan, which we Are to watch against.
pns32 av vbr d, cc-acp av pns11 vmb vvi crd av-ds j n2 pp-f np1, r-crq pns12 vbr pc-acp vvi p-acp.
(56) verse (DIV2)
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I. Policie. When men haue many good things in them, as knowledge in the mysterie of saluation, beside other morall vertues; I Policy. When men have many good things in them, as knowledge in the mystery of salvation, beside other moral Virtues;
uh n1. c-crq n2 vhb d j n2 p-acp pno32, c-acp n1 p-acp dt n1 pp-f n1, p-acp j-jn j n2;
(56) verse (DIV2)
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as temperance, iustice, &c. then the deuil labours that concupiscence may still raigne in their hearts, by their lying and liuing in some one sinne or other, whereto they are naturally inclined.
as temperance, Justice, etc. then the Devil labours that concupiscence may still Reign in their hearts, by their lying and living in Some one sin or other, whereto they Are naturally inclined.
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(56) verse (DIV2)
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Caine no doubt was brought vp in the knowledge and seruice of God, as well as Abel; for he offered sacrifice vnto God (though not with the like truth of heart that Abel did) but herewith all the deuil so wrought, that the horrible sinne of hatred and malice should possesse his heart, which brought him to kill his brother, and so to destruction:Cain no doubt was brought up in the knowledge and service of God, as well as Abel; for he offered sacrifice unto God (though not with the like truth of heart that Abel did) but herewith all the Devil so wrought, that the horrible sin of hatred and malice should possess his heart, which brought him to kill his brother, and so to destruction:
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(56) verse (DIV2)
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so Iudas no doubt had excellent gifts of wisedome and prouidence, and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie;
so Iudas no doubt had excellent Gifts of Wisdom and providence, and Therefore among all the Disciples he was made as it were the Steward of our Saviour Christ family;
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(56) verse (DIV2)
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IV. Policie. When the Lord vouchsafeth to men the means of saluation, as the word and sacraments,IV. Policy. When the Lord vouchsafeth to men the means of salvation, as the word and Sacraments,
np1 n1. c-crq dt n1 vvz p-acp n2 dt n2 pp-f n1, c-acp dt n1 cc n2,
(56) verse (DIV2)
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hee had questionlesse much knowledge, and his carriage was such in his profession, that the Disciples knewe not hee should bee the traitor,
he had questionless much knowledge, and his carriage was such in his profession, that the Disciples knew not he should be the traitor,
pns31 vhd j d n1, cc po31 n1 vbds d p-acp po31 n1, cst dt n2 vvd xx pns31 vmd vbi dt n1,
(56) verse (DIV2)
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that is, to bring the whole life into good order, guiding it in the paths of righteousnes,
that is, to bring the Whole life into good order, guiding it in the paths of righteousness,
cst vbz, pc-acp vvi dt j-jn n1 p-acp j n1, vvg pn31 p-acp dt n2 pp-f n1,
(62) verse (DIV2)
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but euery one was afraid of himselfe, when our Sauiour Christ said, One of you shall betray me, Iohn 13. 22. yet for all this, the deuill so wrought in his heart, that the concupiscence of couetousnesse should raigne in him, which mooued him to betray his master,
but every one was afraid of himself, when our Saviour christ said, One of you shall betray me, John 13. 22. yet for all this, the Devil so wrought in his heart, that the concupiscence of covetousness should Reign in him, which moved him to betray his master,
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(56) verse (DIV2)
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and so brought him to perdition.
and so brought him to perdition.
cc av vvd pno31 p-acp n1.
(56) verse (DIV2)
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And this course Satan holds to this present day in the bosome of the Church of God;
And this course Satan holds to this present day in the bosom of the Church of God;
cc d n1 np1 vvz p-acp d j n1 p-acp dt n1 pp-f dt n1 pp-f np1;
(56) verse (DIV2)
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hee labours by might and maine to holde the professors of religion in some one sinne or other:
he labours by might and main to hold the professors of Religion in Some one sin or other:
pns31 vvz p-acp n1 cc n1 pc-acp vvi dt n2 pp-f n1 p-acp d crd n1 cc n-jn:
(56) verse (DIV2)
829
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and therefore wee must alwaies praie as here wee are taught, that this naturall concupiscence may bee daiely mortified and made weake,
and Therefore we must always pray as Here we Are taught, that this natural concupiscence may be daily mortified and made weak,
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(56) verse (DIV2)
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so as it budde not forth in any branch of sinne raigning in vs.
so as it bud not forth in any branch of sin reigning in us
av c-acp pn31 n1 xx av p-acp d n1 pp-f n1 vvg p-acp pno12
(56) verse (DIV2)
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II. Policie. When Satan cannot procure some grosse corruption to raigne in the child of God,II Policy. When Satan cannot procure Some gross corruption to Reign in the child of God,
crd n1. c-crq np1 vmbx vvi d j n1 pc-acp vvi p-acp dt n1 pp-f np1,
(56) verse (DIV2)
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then hee labours to get him commit some offence and sinne, whereby the name of God may bee dishonoured, his profession disgraced, his conscience wounded, & Gods children offended.
then he labours to get him commit Some offence and sin, whereby the name of God may be dishonoured, his profession disgraced, his conscience wounded, & God's children offended.
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(56) verse (DIV2)
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Thus he dealt with Dauid in his sinnes of adulterie & murther, 2. Sam. 11. & ch. 12. 9. and with Peter in the denial of his master, Mat. 26. 74. We therefore must pray according to this petition, that we may be sanctified throughout, and that our whole spirit,
Thus he dealt with David in his Sins of adultery & murder, 2. Sam. 11. & changed. 12. 9. and with Peter in the denial of his master, Mathew 26. 74. We Therefore must pray according to this petition, that we may be sanctified throughout, and that our Whole Spirit,
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(56) verse (DIV2)
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and soule, and bodie, may be kept blameles vnto the cōming of our Lord Iesus Christ: and soul, and body, may be kept blameless unto the coming of our Lord Iesus christ:
cc n1, cc n1, vmb vbi vvn j p-acp dt n-vvg pp-f po12 n1 np1 np1:
(56) verse (DIV2)
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& that our hearts may be established in euery good word and worke:
& that our hearts may be established in every good word and work:
cc cst po12 n2 vmb vbi vvn p-acp d j n1 cc n1:
(56) verse (DIV2)
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God deliuering vs from euery euill worke, and preseruing vs vnto his heauenly kingdome, 2. Tim. 4. 18. III. Policie. When the child of God is fallen into any sin, then the deuil labours to cast him asleep therein, that hee might lie in it without remorse, and so neuer repent of it:
God delivering us from every evil work, and preserving us unto his heavenly Kingdom, 2. Tim. 4. 18. III. Policy. When the child of God is fallen into any since, then the Devil labours to cast him asleep therein, that he might lie in it without remorse, and so never Repent of it:
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(56) verse (DIV2)
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thus he dealt with Dauid, who lay in his sinne of adulterie & murther without repentance, one whole yere almost:
thus he dealt with David, who lay in his sin of adultery & murder without Repentance, one Whole year almost:
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(56) verse (DIV2)
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& thus hee hath dealt with the nation of the Iewes, blinding their eies, and hardening their hearts, from the knowledge of the Messias, whom they crucified, euen vnto this day:
& thus he hath dealt with the Nation of the Iewes, blinding their eyes, and hardening their hearts, from the knowledge of the Messias, whom they Crucified, even unto this day:
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(56) verse (DIV2)
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and thus he dealeth with many Christians in the Church of God.
and thus he deals with many Christians in the Church of God.
cc av pns31 vvz p-acp d np1 p-acp dt n1 pp-f np1.
(56) verse (DIV2)
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In regard wherof, we must pray in temptation as Dauid did, that he would not forsake vs ouer-long, Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time,
In regard whereof, we must pray in temptation as David did, that he would not forsake us overlong, Psa. 119. 8. but though in Justice he may leave us to our selves for a time,
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(56) verse (DIV2)
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yet he would please to renue his mercies towards, and repaire vs by his grace.
yet he would please to renew his Mercies towards, and repair us by his grace.
av pns31 vmd vvi pc-acp vvi po31 n2 p-acp, cc vvi pno12 p-acp po31 n1.
(56) verse (DIV2)
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& chastisements for sinne, then Satā labours to make the same void and of none effect, that so they may not only misse of saluation,
& chastisements for sin, then Satā labours to make the same void and of none Effect, that so they may not only miss of salvation,
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(56) verse (DIV2)
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but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them:
but be condemned more deeply for the neglect and contempt of the means vouchsafed unto them:
cc-acp vbi vvn av-dc av-jn p-acp dt n1 cc n1 pp-f dt n2 vvn p-acp pno32:
(56) verse (DIV2)
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this Paul knew well, and therefore he sent Timothy to the Thessalonians to know their faith,
this Paul knew well, and Therefore he sent Timothy to the Thessalonians to know their faith,
d np1 vvd av, cc av pns31 vvd np1 p-acp dt njp2 p-acp vvi po32 n1,
(56) verse (DIV2)
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lest the tempter had tempted them, and so their labour vpon them had beene in vaine, 1. Thess. 3. 5. For this cause he is called that euill one, who steales away the seed of the word from out their hearts, Math. 13. 19. and that enuious man who soweth tares among the seed, v. 28. Here therfore we must pray against this practise of Satan, that as the Lord vouchsafeth the meanes of grace vnto vs,
lest the tempter had tempted them, and so their labour upon them had been in vain, 1. Thess 3. 5. For this cause he is called that evil one, who steals away the seed of the word from out their hearts, Math. 13. 19. and that envious man who Soweth tares among the seed, v. 28. Here Therefore we must pray against this practice of Satan, that as the Lord vouchsafeth the means of grace unto us,
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(56) verse (DIV2)
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so he would giue his blessing withall, that they may be profitable vnto vs; for without this, the meanes wil turne to our deeper iudgement.
so he would give his blessing withal, that they may be profitable unto us; for without this, the means will turn to our Deeper judgement.
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(56) verse (DIV2)
832
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V. Policie. When he cannot worke his will in their soules inwardly, as he desires, then he assaies to do them mischiefe by some outward satanicall operations;V. Policy. When he cannot work his will in their Souls inwardly, as he Desires, then he assays to do them mischief by Some outward satanical operations;
np1 n1. c-crq pns31 vmbx vvi po31 n1 p-acp po32 n2 av-j, c-acp pns31 vvz, cs pns31 vvz pc-acp vdi pno32 n1 p-acp d j j n2;
(56) verse (DIV2)
833
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as possessiō, witchcraft, or striking their bodies with strange diseases, or abusing their dwelling places with feareful noises & apparitions:
as possession, witchcraft, or striking their bodies with strange diseases, or abusing their Dwelling places with fearful noises & apparitions:
c-acp n1, n1, cc vvg po32 n2 p-acp j n2, cc vvg po32 j-vvg n2 p-acp j n2 cc n2:
(56) verse (DIV2)
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thus he plagued Iob in his goods, and in his body, when he could not preuaile against his soule:
thus he plagued Job in his goods, and in his body, when he could not prevail against his soul:
av pns31 vvd np1 p-acp po31 n2-j, cc p-acp po31 n1, c-crq pns31 vmd xx vvi p-acp po31 n1:
(56) verse (DIV2)
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& when hee could not preuaile against Christ by temptation, then he vexed him by transportatiō, Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare, Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence,
& when he could not prevail against christ by temptation, then he vexed him by transportation, Mathew 4. 5. 8. and thus he bound a daughter of Abraham eighteene year, Luk. 13. 16. Here Therefore we pray for the Comfort of God's providence,
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(56) verse (DIV2)
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& for the presence and assistance of the good angels, that wee may be preserued,
& for the presence and assistance of the good Angels, that we may be preserved,
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(56) verse (DIV2)
833
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though not from temptations inward in minde, yet from such bodily and outward abuses and iniuries,
though not from temptations inward in mind, yet from such bodily and outward Abuses and injuries,
cs xx p-acp n2 j p-acp n1, av p-acp d j cc j n2 cc n2,
(56) verse (DIV2)
833
Page 312
7325
as the deuil would inflict vpon vs;
as the Devil would inflict upon us;
c-acp dt n1 vmd vvi p-acp pno12;
(56) verse (DIV2)
833
Page 312
7326
for herein he is curbed and restrained ordinarily, in respect of that malice and crueltie which he beares to the children of God:
for herein he is curbed and restrained ordinarily, in respect of that malice and cruelty which he bears to the children of God:
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(56) verse (DIV2)
833
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7327
whereupon (I take it) the childe of God may lawfully pray against all outward crosses and afflictions,
whereupon (I take it) the child of God may lawfully pray against all outward Crosses and afflictions,
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(56) verse (DIV2)
833
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7328
so farre •orth as they are euill, and proceed from that euil one, the deuil;
so Far •orth as they Are evil, and proceed from that evil one, the Devil;
av av-j av c-acp pns32 vbr j-jn, cc vvi p-acp d j-jn crd, dt n1;
(56) verse (DIV2)
833
Page 312
7329
for this is Gods promise to the godly person, Ps. 91. 10. There shall none euill come vnto thee,
for this is God's promise to the godly person, Ps. 91. 10. There shall none evil come unto thee,
p-acp d vbz npg1 n1 p-acp dt j n1, np1 crd crd a-acp vmb pix j-jn vvb p-acp pno21,
(56) verse (DIV2)
833
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neither shall any plague come neere thy Tabernacle; that is, so farre forth as it is euill:neither shall any plague come near thy Tabernacle; that is, so Far forth as it is evil:
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(56) verse (DIV2)
833
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And for this ende these rules must bee remembred:
And for this end these rules must be remembered:
cc p-acp d n1 d n2 vmb vbi vvn:
(56) verse (DIV2)
835
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First, wee must haue in our hearts sincere loue to God in Christ, and to his Church, and true religion:
First, we must have in our hearts sincere love to God in christ, and to his Church, and true Religion:
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(56) verse (DIV2)
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what must we doe when we haue occasion to speake of them? Answ. Thy cariage towards others must be according to these rules: I.
what must we do when we have occasion to speak of them? Answer Thy carriage towards Others must be according to these rules: I.
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(73) verse (DIV2)
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for otherwaies it is most true, that many are the troubles of the righteous, because it is many times good for them to be afflicted, Psal. 119. 71. VI. Policie. Lastly, Satan labours to bring Gods children to some fearefull and miserable ende;
for otherways it is most true, that many Are the Troubles of the righteous, Because it is many times good for them to be afflicted, Psalm 119. 71. VI. Policy. Lastly, Satan labours to bring God's children to Some fearful and miserable end;
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(56) verse (DIV2)
833
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not so much for the bodily death, as in regard of the inward horror and terror of conscience:
not so much for the bodily death, as in regard of the inward horror and terror of conscience:
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(56) verse (DIV2)
834
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for though he seldome spares any man, yet he reserues the extremity of his power & malice to a mans last gaspe.
for though he seldom spares any man, yet he reserves the extremity of his power & malice to a men last gasp.
c-acp cs pns31 av vvz d n1, av pns31 vvz dt n1 pp-f po31 n1 cc n1 p-acp dt ng1 ord n1.
(56) verse (DIV2)
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Indeede he is many times restrained, so as many a childe of God can say at his ende, in despite of Satan, Lord, now l•ttest thou thy seruant depart in peace:
Indeed he is many times restrained, so as many a child of God can say At his end, in despite of Satan, Lord, now l•ttest thou thy servant depart in peace:
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(56) verse (DIV2)
834
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but where he is not restrained, there he labours to bring men either to presumption, or despaire.
but where he is not restrained, there he labours to bring men either to presumption, or despair.
cc-acp c-crq pns31 vbz xx vvn, a-acp pns31 vvz pc-acp vvi n2 av-d p-acp n1, cc n1.
(56) verse (DIV2)
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Here therefore we are taught to pray to God for a good and comfortable death in the Lord,
Here Therefore we Are taught to pray to God for a good and comfortable death in the Lord,
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(56) verse (DIV2)
834
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and that we may be so pres•rued therein, and i•abled by grace, that our ende may neither be euill to our selues, nor in appearance;
and that we may be so pres•rued therein, and i•abled by grace, that our end may neither be evil to our selves, nor in appearance;
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(56) verse (DIV2)
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but that we may haue both time and grace to prepare our selues, so as though our death be neuer so suddain, yet we be not vnprepared:
but that we may have both time and grace to prepare our selves, so as though our death be never so sudden, yet we be not unprepared:
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(56) verse (DIV2)
834
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for though suddaine death be very vncomfortable, yet it is neuer dangerous to him that is readie for the Lord:
for though sudden death be very uncomfortable, yet it is never dangerous to him that is ready for the Lord:
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(56) verse (DIV2)
834
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but the vnprepared death is the plague of plagues, for after it there is no time nor meanes allowed vnto man to alter the state of his soule, Eccles. 9. 10. Uses. 1. That which we here pray for, wee must endeauour to practise;
but the unprepared death is the plague of plagues, for After it there is no time nor means allowed unto man to altar the state of his soul, Eccles. 9. 10. Uses. 1. That which we Here pray for, we must endeavour to practise;
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(56) verse (DIV2)
834
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and therefore our speciall care must be to resist the deuill, and to keepe our selues from the assaults of Satan vnto sinne, and Therefore our special care must be to resist the Devil, and to keep our selves from the assaults of Satan unto sin,
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(56) verse (DIV2)
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whether they come from our owne corruption, or from this euill world: 1. Iohn 5. 18. Hee that is borne of God sinneth not,
whither they come from our own corruption, or from this evil world: 1. John 5. 18. He that is born of God Sinneth not,
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(56) verse (DIV2)
835
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but keepeth himsef• that the •icked one toucheth him not. but Keepeth himsef• that the •icked one touches him not.
cc-acp vvz n1 cst dt j pi vvz pno31 xx.
(56) verse (DIV2)
835
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This wee see may be done, and it is a notable signe of our adoption and regeneration:
This we see may be done, and it is a notable Signen of our adoption and regeneration:
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(56) verse (DIV2)
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now the way to doe it is set downe by the Apostle Paul, 1. Tim. 1. 18, 19. Fight the good fight: which he expounds in the words following, which prescribe 2. duties;
now the Way to do it is Set down by the Apostle Paul, 1. Tim. 1. 18, 19. Fight the good fight: which he expounds in the words following, which prescribe 2. duties;
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(56) verse (DIV2)
835
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hauing faith and a good conscience: having faith and a good conscience:
vhg n1 cc dt j n1:
(56) verse (DIV2)
835
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To haue faith, is to hold and maintaine true religion in life and death, renouncing all heresie whatsoeuer,
To have faith, is to hold and maintain true Religion in life and death, renouncing all heresy whatsoever,
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(56) verse (DIV2)
835
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whether of Iewes, Turkes, Papists, or any other: which, whosoeuer would doe, must not content himselfe with a shewe of godlinesse in profession,
whither of Iewes, Turkes, Papists, or any other: which, whosoever would do, must not content himself with a show of godliness in profession,
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(56) verse (DIV2)
835
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but must get the power of religion fast rooted in his heart, which hee must expresse ▪ in his conuersation.
but must get the power of Religion fast rooted in his heart, which he must express ▪ in his Conversation.
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(56) verse (DIV2)
835
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Christ must haue the chiefe place in our hearts, & our loue to God in him must be so strong, that it must ouerwhelme all other affectiōs,
christ must have the chief place in our hearts, & our love to God in him must be so strong, that it must overwhelm all other affections,
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(56) verse (DIV2)
835
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so as we may truely say with Paul, ▪ I count all things losse, and doc iudge them to be dongue, that I might win Christ:
so as we may truly say with Paul, ▪ I count all things loss, and doc judge them to be Tongue, that I might win christ:
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(56) verse (DIV2)
835
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and this must bee the order of our loue, we must loue God and Christ for themselues,
and this must be the order of our love, we must love God and christ for themselves,
cc d vmb vbi dt n1 pp-f po12 n1, pns12 vmb vvi np1 cc np1 c-acp px32,
(56) verse (DIV2)
835
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& the church of God, and true religion, for Gods sake.
& the Church of God, and true Religion, for God's sake.
cc dt n1 pp-f np1, cc j n1, p-acp ng1 n1.
(56) verse (DIV2)
835
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7356
Secondly, wee must not onely know and beleeue that Christ died for our sinnes, and rose againe for our iustification;
Secondly, we must not only know and believe that christ died for our Sins, and rose again for our justification;
ord, pns12 vmb xx av-j vvi cc vvi cst np1 vvd p-acp po12 n2, cc vvd av p-acp po12 n1;
(56) verse (DIV2)
835
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but we must labour to feele the power and efficacie of his death, killing sinne in vs,
but we must labour to feel the power and efficacy of his death, killing sin in us,
cc-acp pns12 vmb vvi pc-acp vvi dt n1 cc n1 pp-f po31 n1, vvg n1 p-acp pno12,
(56) verse (DIV2)
835
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and the vertue of his resurrection, raysing vs vp to newnes of life:
and the virtue of his resurrection, raising us up to newness of life:
cc dt n1 pp-f po31 n1, vvg pno12 p-acp p-acp n1 pp-f n1:
(56) verse (DIV2)
835
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he that hath only a shew of religion, may make profession of faith in Christs death and resurrection;
he that hath only a show of Religion, may make profession of faith in Christ death and resurrection;
pns31 cst vhz av-j dt n1 pp-f n1, vmb vvi n1 pp-f n1 p-acp npg1 n1 cc n1;
(56) verse (DIV2)
835
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but herein stands the power, when we be made conformable vnto his death, in regard of the death of sinne,
but herein Stands the power, when we be made conformable unto his death, in regard of the death of sin,
cc-acp av vvz dt n1, c-crq pns12 vbb vvn j p-acp po31 n1, p-acp n1 pp-f dt n1 pp-f n1,
(56) verse (DIV2)
835
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and know the vertue of his resurrection, by our holy endeauour in new obedience, and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly, we must not content our selues to knowe and professe that God is mercifull,
and know the virtue of his resurrection, by our holy endeavour in new Obedience, and do frame our selves to his Exampl in all such things wherein he left himself a pattern unto us Thirdly, we must not content our selves to know and profess that God is merciful,
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(56) verse (DIV2)
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but withall we must take obseruation of his louing fauour towards vs particularly, adding one obseruation to another, that so our hearts may be rooted and grounded in the loue of God.
but withal we must take observation of his loving favour towards us particularly, adding one observation to Another, that so our hearts may be rooted and grounded in the love of God.
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(56) verse (DIV2)
835
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A man may make profession of Gods grace and mercie, from a meere generall conceit & apprehen•ion, of it in his brain• ▪ but herein stands the power and p••h of true religion,
A man may make profession of God's grace and mercy, from a mere general conceit & apprehen•ion, of it in his brain• ▪ but herein Stands the power and p••h of true Religion,
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(56) verse (DIV2)
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when a man by obseruation and experience in himselfe, knowes the loue of God in Christ toward• him.
when a man by observation and experience in himself, knows the love of God in christ toward• him.
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(56) verse (DIV2)
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And thus is •aith and ••ue religion held and maintained.
And thus is •aith and ••ue Religion held and maintained.
cc av vbz n1 cc j n1 vvd cc vvn.
(56) verse (DIV2)
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To haue a good conscience (which is the second du••e in this Christian fight) is to preserue and keepe o•• ▪ conscience so,To have a good conscience (which is the second du••e in this Christian fight) is to preserve and keep o•• ▪ conscience so,
pc-acp vhi dt j n1 (r-crq vbz dt ord n1 p-acp d njp n1) vbz pc-acp vvi cc vvi n1 ▪ n1 av,
(56) verse (DIV2)
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as it may excuse vs, and not accuse vs vnto God, in respect of liuing in any 〈 ◊ 〉 ▪ 〈 ◊ 〉 euer there may be infirmities in vs ▪ to this ende we must obserue these rules.
as it may excuse us, and not accuse us unto God, in respect of living in any 〈 ◊ 〉 ▪ 〈 ◊ 〉 ever there may be infirmities in us ▪ to this end we must observe these rules.
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(56) verse (DIV2)
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7368
First, we must haue a double, calling; the generall calling of a Christian, wherein we must serue God;
First, we must have a double, calling; the general calling of a Christian, wherein we must serve God;
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(56) verse (DIV2)
837
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and a particular calling, according to our place and gifts, wherein we must exercise our selues for the good of men.
and a particular calling, according to our place and Gifts, wherein we must exercise our selves for the good of men.
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(56) verse (DIV2)
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These two must not be seuered so as either be wanting:
These two must not be severed so as either be wanting:
np1 crd vmb xx vbi vvn av p-acp d vbb vvg:
(56) verse (DIV2)
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but also in an holy manner; that is, with repenting & beleeuing hearts:
but also in an holy manner; that is, with repenting & believing hearts:
cc-acp av p-acp dt j n1; d vbz, p-acp vvg cc vvg n2:
(82) verse (DIV2)
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but he that would keepe a good conscience, must practise his generall calling in doing the duties of his particular calling:
but he that would keep a good conscience, must practise his general calling in doing the duties of his particular calling:
cc-acp pns31 cst vmd vvi dt j n1, vmb vvi po31 n1 vvg p-acp vdg dt n2 pp-f po31 j n-vvg:
(56) verse (DIV2)
837
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7372
it is an easie thing to professe Christianitie in the Church, and many a man doth so, that keepes no good conscience in his priuate calling at home:
it is an easy thing to profess Christianity in the Church, and many a man does so, that keeps no good conscience in his private calling At home:
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(56) verse (DIV2)
837
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but this is the euidence of a good conscience, when a man shewes himselfe a Christian in his calling at home, and conuersation among his brethren.
but this is the evidence of a good conscience, when a man shows himself a Christian in his calling At home, and Conversation among his brothers.
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(56) verse (DIV2)
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7374
Secondly, we must alwaies be exercised in doing some good dutie, either of our generall or particular calling,
Secondly, we must always be exercised in doing Some good duty, either of our general or particular calling,
ord, pns12 vmb av vbi vvn p-acp vdg d j n1, av-d pp-f po12 n1 cc j n-vvg,
(56) verse (DIV2)
838
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or in some commendable furtherance thereunto:
or in Some commendable furtherance thereunto:
cc p-acp d j n1 av:
(56) verse (DIV2)
838
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7376
for idlenesse is the deuills pillow, whereon men either plot and deuise some euill, or are lulled asleepe in securitie:
for idleness is the Devils pillow, whereon men either plot and devise Some evil, or Are lulled asleep in security:
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(56) verse (DIV2)
838
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but diligence in our calling is our way, wherein we haue promise of protection by Gods Angels from the deuil, Psal. 91. 11. but if we be out of our calling, we lie open to the hurt of the enemie:
but diligence in our calling is our Way, wherein we have promise of protection by God's Angels from the Devil, Psalm 91. 11. but if we be out of our calling, we lie open to the hurt of the enemy:
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(56) verse (DIV2)
838
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when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall, what fell out? vpon a small assault by a silly maide, he denied Christ in most fearefull manner. Ioh. 18. 25, 26.
when Peter without warrant from his calling general or particular would needs go warm himself in Caiaphas hall, what fell out? upon a small assault by a silly maid, he denied christ in most fearful manner. John 18. 25, 26.
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(56) verse (DIV2)
838
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7379
Thirdly, in euery estate of life we must labour to see a speciall prouidence of God,
Thirdly, in every estate of life we must labour to see a special providence of God,
ord, p-acp d n1 pp-f n1 pns12 vmb vvi pc-acp vvi dt j n1 pp-f np1,
(56) verse (DIV2)
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7380
& therein to rest contented be it better or be it worse.
& therein to rest contented be it better or be it Worse.
cc av p-acp n1 vvn vbb pn31 j cc vbi pn31 av-jc.
(56) verse (DIV2)
839
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7381
It is an •asie thing to see and acknowledge Gods mercie in health, peace, and plentie, and to rest contented therewith:
It is an •asie thing to see and acknowledge God's mercy in health, peace, and plenty, and to rest contented therewith:
pn31 vbz dt j n1 pc-acp vvi cc vvi npg1 n1 p-acp n1, n1, cc n1, cc p-acp n1 vvn av:
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but if we would haue peace toward God in our owne hearts, we must labour to quiet our selues with his disposing hand in the day of trouble, sicknes,
but if we would have peace towards God in our own hearts, we must labour to quiet our selves with his disposing hand in the day of trouble, sickness,
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(56) verse (DIV2)
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or any other distresse of life or death.
or any other distress of life or death.
cc d j-jn n1 pp-f n1 cc n1.
(56) verse (DIV2)
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Fourthly, whatsoeuer we would doe when we die, that we must now begin, and continue doing it euery day while we liue;
Fourthly, whatsoever we would do when we die, that we must now begin, and continue doing it every day while we live;
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(56) verse (DIV2)
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to wit, repent of our daily •innes and leaue them, desire earnestly to be reconciled to God in Christ,
to wit, Repent of our daily •innes and leave them, desire earnestly to be reconciled to God in christ,
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(56) verse (DIV2)
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and steadfastly to beleeue all his gracious promises: he that hath these graces shall die in peace;
and steadfastly to believe all his gracious promises: he that hath these graces shall die in peace;
cc av-j pc-acp vvi d po31 j n2: pns31 cst vhz d n2 vmb vvi p-acp n1;
(56) verse (DIV2)
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and therefore if we would liue in peace of conscience, we must labour for them euery day.
and Therefore if we would live in peace of conscience, we must labour for them every day.
cc av cs pns12 vmd vvi p-acp n1 pp-f n1, pns12 vmb vvi p-acp pno32 d n1.
(56) verse (DIV2)
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Fiftly, in all our societies and conuersings with men, we must be carefull either to doe good vnto them,
Fifty, in all our societies and conversings with men, we must be careful either to do good unto them,
ord, p-acp d po12 n2 cc n2-vvg p-acp n2, pns12 vmb vbi j d pc-acp vdi j p-acp pno32,
(56) verse (DIV2)
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or to receiue good from them:
or to receive good from them:
cc pc-acp vvi j p-acp pno32:
(56) verse (DIV2)
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for where neither of these is, there Satan shewes his presence, and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie:
for where neither of these is, there Satan shows his presence, and Therefore we must shun such company as give themselves to plot or practise Some iniquity:
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(56) verse (DIV2)
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for euill conuersings corrupt good manners.
for evil conversings corrupt good manners.
c-acp j-jn n2-vvg j j n2.
(56) verse (DIV2)
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Sixtly, we must lead our liues not after our owne fancie, but according to the rule of Gods word:
Sixty, we must led our lives not After our own fancy, but according to the Rule of God's word:
ord, pns12 vmb vvi po12 n2 xx p-acp po12 d n1, cc-acp vvg p-acp dt n1 pp-f npg1 n1:
(56) verse (DIV2)
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we must liue by faith and not by •ight:
we must live by faith and not by •ight:
pns12 vmb vvi p-acp n1 cc xx p-acp n1:
(56) verse (DIV2)
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when we see no signes of Gods fauour, but rather of his anger and indignation, yet then must we trust in him, and relie vpon his mercie:
when we see no Signs of God's favour, but rather of his anger and Indignation, yet then must we trust in him, and rely upon his mercy:
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(56) verse (DIV2)
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this is against reason, yet a worke of faith, which is the euidence of things which are not seene, Heb. 11. 1.
this is against reason, yet a work of faith, which is the evidence of things which Are not seen, Hebrew 11. 1.
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(56) verse (DIV2)
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2. Vse. If we pray God to deliuer vs from euill, then we must beware of all satanicall practises,
2. Use. If we pray God to deliver us from evil, then we must beware of all satanical practises,
crd vvb. cs pns12 vvb np1 pc-acp vvi pno12 p-acp n-jn, cs pns12 vmb vvi pp-f d j n2,
(56) verse (DIV2)
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as meanes of help in any distresse, this is grosse hypocrisie to pray against the euills of Satan,
as means of help in any distress, this is gross hypocrisy to pray against the evils of Satan,
c-acp n2 pp-f n1 p-acp d n1, d vbz j n1 pc-acp vvi p-acp dt n2-jn pp-f np1,
(56) verse (DIV2)
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and to giue our selues to the practise of them: herein many offend;
and to give our selves to the practice of them: herein many offend;
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(56) verse (DIV2)
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for the Papists say this praier, but yet their religion in many things is a grosse practise of magick and sorcerie:
for the Papists say this prayer, but yet their Religion in many things is a gross practice of magic and sorcery:
p-acp dt njp2 vvb d n1, cc-acp av po32 n1 p-acp d n2 vbz dt j n1 pp-f n-jn cc n1:
(56) verse (DIV2)
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for first, the consecration of their host in the masse is playne coniuration:
for First, the consecration of their host in the mass is plain conjuration:
c-acp ord, dt n1 pp-f po32 n1 p-acp dt n1 vbz j n1:
(56) verse (DIV2)
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and so are their exorcismes in halowing salt, bread, and water, their casting out of deuills by certaine words, by the signe of the crosse, the application of reliques, and such like:
and so Are their exorcisms in hallowing salt, bred, and water, their casting out of Devils by certain words, by the Signen of the cross, the application of Relics, and such like:
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(56) verse (DIV2)
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nay, come to our selues, what is more common among vs then to vse charmes and Amuletts, to seeke to witches and sorcerers when any strange affliction doth befall vs? And the setting of a figure though it be not grosse magick,
nay, come to our selves, what is more Common among us then to use charms and Amuletts, to seek to Witches and sorcerers when any strange affliction does befall us? And the setting of a figure though it be not gross magic,
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(56) verse (DIV2)
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yet therein is a close and priuie worke of the deuill, his hand is deepe therein:
yet therein is a close and privy work of the Devil, his hand is deep therein:
av av vbz dt j cc j n1 pp-f dt n1, po31 n1 vbz j-jn av:
(56) verse (DIV2)
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and the Church in former times hath condemned it for witchcraft:
and the Church in former times hath condemned it for witchcraft:
cc dt n1 p-acp j n2 vhz vvn pn31 p-acp n1:
(56) verse (DIV2)
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for charmes, characters, and amulets, be but the deuills watchword and sacraments to set him a working:
for charms, characters, and amulets, be but the Devils watchword and Sacraments to Set him a working:
c-acp n2, n2, cc n2, vbb p-acp dt ng1 n1 cc n2 pc-acp vvi pno31 dt j-vvg:
(56) verse (DIV2)
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what though the words vsed be good, yet therein is Satans deeper policie, who turnes himselfe into an Angel of light, vnder fayre shewes working the greater mischeife.
what though the words used be good, yet therein is Satan Deeper policy, who turns himself into an Angel of Light, under fair shows working the greater mischief.
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(56) verse (DIV2)
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But what horrible impietie is this, that when God giues vs occasion to come vnto him, we leaue, him and runne for helpe to his professed enemies.
But what horrible impiety is this, that when God gives us occasion to come unto him, we leave, him and run for help to his professed enemies.
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(56) verse (DIV2)
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3. Vse. This branch of the petition serueth to direct vs what to doe in this case:
3. Use. This branch of the petition serveth to Direct us what to do in this case:
crd vvb. d n1 pp-f dt n1 vvz pc-acp vvi pno12 r-crq pc-acp vdi p-acp d n1:
(56) verse (DIV2)
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say that a dwelling house or some other place is by Gods permission, haunted and abused by some euill spirite,
say that a Dwelling house or Some other place is by God's permission, haunted and abused by Some evil Spirit,
vvb cst dt j-vvg n1 cc d j-jn n1 vbz p-acp ng1 n1, vvn cc vvn p-acp d j-jn n1,
(56) verse (DIV2)
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whether may a man lawfully frequent or abide in such a place? Answ. By this petition is plaine he may not;
whither may a man lawfully frequent or abide in such a place? Answer By this petition is plain he may not;
cs vmb dt n1 av-j j cc vvi p-acp d dt n1? np1 p-acp d n1 vbz j pns31 vmb xx;
(56) verse (DIV2)
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for here wee pray to be deliuered from euill, and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill:
for Here we pray to be Delivered from evil, and Therefore we may not voluntarily thirst our selves into such a place as is haunted by the Devil:
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(56) verse (DIV2)
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would we come within the compasse of the lyons paw, or within the chaine of a mad dog,
would we come within the compass of the lyons paw, or within the chain of a mad dog,
vmd pns12 vvi p-acp dt n1 pp-f dt ng1 n1, cc p-acp dt n1 pp-f dt j n1,
(56) verse (DIV2)
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or of an hungerbitten beare? why then should we rashly thrust our selues into the danger of the deuill, who like a roaring lyon seekes continually whome he may deuoure.
or of an hungerbitten bear? why then should we rashly thrust our selves into the danger of the Devil, who like a roaring Lion seeks continually whom he may devour.
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(56) verse (DIV2)
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Many ignorant people are so bold-hardie, that they will rai•e vpon, and defie the deuill, and command him to be gone.
Many ignorant people Are so bold-hardy, that they will rai•e upon, and defy the Devil, and command him to be gone.
av-d j n1 vbr av j, cst pns32 vmb vvi p-acp, cc vvb dt n1, cc vvi pno31 pc-acp vbi vvn.
(56) verse (DIV2)
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But without a calling thereunto we may not so doe.
But without a calling thereunto we may not so do.
p-acp p-acp dt n-vvg av pns12 vmb xx av vdi.
(56) verse (DIV2)
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Indeede, if by Gods prouidence we be called to liue in such places necessarily, then this we may doe, we must not reason with the deuill,
Indeed, if by God's providence we be called to live in such places necessarily, then this we may do, we must not reason with the Devil,
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(56) verse (DIV2)
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but betake our selues to God by humble and earnest praier, and complaine of Satans vexation, making God our shelter and defence both for soule and bodie:
but betake our selves to God by humble and earnest prayer, and complain of Satan vexation, making God our shelter and defence both for soul and body:
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(56) verse (DIV2)
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els if we presume to meddle with him without a calling from God, we may iustly be foyled and abused by him (as the sonnes of Sceva were ) because we haue no promise from the Lord to be protected from him.
Else if we presume to meddle with him without a calling from God, we may justly be foiled and abused by him (as the Sons of Sceva were) Because we have no promise from the Lord to be protected from him.
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(56) verse (DIV2)
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For thine is the kingdome, and the power, and the glorie, for euer: Amen. These words conteine the reason of the former sixe petitions:
For thine is the Kingdom, and the power, and the glory, for ever: Amen. These words contain the reason of the former sixe petitions:
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touching which we must obserue two things in generall: first, that they are not a reason to mooue God whose wil is vnchāgeable;
touching which we must observe two things in general: First, that they Are not a reason to move God whose will is unchangeable;
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but to perswade the child of God that prayeth thus, that God will graunt his requests.
but to persuade the child of God that Prayeth thus, that God will grant his requests.
cc-acp pc-acp vvi dt n1 pp-f np1 cst vvz av, cst np1 vmb vvi po31 n2.
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Secondly, that this reason is not peculiar to the last petition, but generally belonging to them all:
Secondly, that this reason is not peculiar to the last petition, but generally belonging to them all:
ord, cst d n1 vbz xx j p-acp dt ord n1, cc-acp av-j vvg p-acp pno32 d:
(56) verse (DIV2)
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as, halowed be thy name, because thine is the kingdome, power, and glorie, and so for the rest.
as, hallowed be thy name, Because thine is the Kingdom, power, and glory, and so for the rest.
c-acp, vvn vbb po21 n1, c-acp png21 vbz dt n1, n1, cc n1, cc av p-acp dt n1.
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The meaning ▪ Kingdome ] This here imports three things in God:The meaning ▪ Kingdom ] This Here imports three things in God:
dt n1 ▪ n1 ] d av vvz crd n2 p-acp np1:
(56) verse (DIV2)
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first, that he is al-sufficient of himselfe to doe all things whatsoeuer, needing no helpe nor instrument beside his soueraigne will:
First, that he is All-sufficient of himself to doe all things whatsoever, needing no help nor Instrument beside his sovereign will:
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(56) verse (DIV2)
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Gen. 17. 1. I am God al-sufficient. Secondly, that he hath a soueraigne right and title to all things in heauen and earth,
Gen. 17. 1. I am God All-sufficient. Secondly, that he hath a sovereign right and title to all things in heaven and earth,
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(56) verse (DIV2)
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as a King hath to those things which belong to his territories and iurisdiction.
as a King hath to those things which belong to his territories and jurisdiction.
c-acp dt n1 vhz p-acp d n2 r-crq vvb p-acp po31 n2 cc n1.
(56) verse (DIV2)
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Thirdly, that he hath soueraigne rule and authoritie ouer all things in heauen and earth, gouerning them as he pleaseth and bringing them into an absolute subiection.
Thirdly, that he hath sovereign Rule and Authority over all things in heaven and earth, governing them as he Pleases and bringing them into an absolute subjection.
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(56) verse (DIV2)
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Further, the kingdome of God is twofold:
Further, the Kingdom of God is twofold:
jc, dt n1 pp-f np1 vbz j:
(56) verse (DIV2)
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The kingdome of his prouidence, whereby he rules and gouernes all things in heauen and earth, The Kingdom of his providence, whereby he rules and governs all things in heaven and earth,
dt n1 pp-f po31 n1, c-crq pns31 vvz cc vvz d n2 p-acp n1 cc n1,
(56) verse (DIV2)
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euen the deuill and all his angels and instruments: and the kingdome of grace, whereby he gouernes his Church by his word and spirit:
even the Devil and all his Angels and Instruments: and the Kingdom of grace, whereby he governs his Church by his word and Spirit:
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(56) verse (DIV2)
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and both these are here to be vnderstood. Thine ] The kingdome is here called Gods, for two causes.
and both these Are Here to be understood. Thine ] The Kingdom is Here called God's, for two Causes.
cc d d vbr av pc-acp vbi vvn. po21 ] dt n1 vbz av vvn n2, p-acp crd n2.
(56) verse (DIV2)
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First, to shew that God hath his kingdome of himselfe and from himselfe alone: thus the kingdome of grace and of prouidence are both his.
First, to show that God hath his Kingdom of himself and from himself alone: thus the Kingdom of grace and of providence Are both his.
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(56) verse (DIV2)
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7434
Secondly, to distinguish God from earthly kings, for though they haue a kingdome, power, and glorie, as Daniel tells Nebuchadnezzer;
Secondly, to distinguish God from earthly Kings, for though they have a Kingdom, power, and glory, as daniel tells Nebuchadnezzar;
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(56) verse (DIV2)
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7435
yet they haue all these from God, not of themselues; but God hath them of himselfe alone, and not from any other.
yet they have all these from God, not of themselves; but God hath them of himself alone, and not from any other.
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(56) verse (DIV2)
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7436
Now because our nature is blind in the things of God, I will here propound some reasons to prooue that God hath such a soueraigne kingdome,
Now Because our nature is blind in the things of God, I will Here propound Some Reasons to prove that God hath such a sovereign Kingdom,
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(56) verse (DIV2)
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7437
as also to shew the excellencie of it.
as also to show the excellency of it.
c-acp av pc-acp vvi dt n1 pp-f pn31.
(56) verse (DIV2)
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7438
First, this appeares by that excellent order which God hath set in all his workes by their creation:
First, this appears by that excellent order which God hath Set in all his works by their creation:
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(56) verse (DIV2)
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7439
for how fitly doe times and seasons, as spring time and summer, autumne and winter, succeede one an other? how sweetely doe the heauenly creatures, the sunne, moone,
for how fitly doe times and seasons, as spring time and summer, autumn and winter, succeed one an other? how sweetly do the heavenly creatures, the sun, moon,
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(56) verse (DIV2)
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7440
and starres, serue for the creatures here below, as hearbs and plants? how doe these serue for beasts and foules? and all of them for the vse of man? as this prooues against the Atheist that there is a God,
and Stars, serve for the creatures Here below, as herbs and plants? how do these serve for beasts and fowls? and all of them for the use of man? as this Proves against the Atheist that there is a God,
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(56) verse (DIV2)
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7441
so it shewes the soueraigntie and most wise regiment of his kingdome.
so it shows the sovereignty and most wise regiment of his Kingdom.
av pn31 vvz dt n1 cc av-ds j n1 pp-f po31 n1.
(56) verse (DIV2)
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7442
When a man sees a great armie in good array, and euery one keeping his place and standing constantly, he will presently commend the wisdome and authoritie of the leader:
When a man sees a great army in good array, and every one keeping his place and standing constantly, he will presently commend the Wisdom and Authority of the leader:
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(56) verse (DIV2)
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why then should we not acknowledge the power and souerangntie of the almightie, in that constant station of the creatures in that sweete order which they obserue from the creation?
why then should we not acknowledge the power and souerangntie of the almighty, in that constant station of the creatures in that sweet order which they observe from the creation?
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Secondly, the terror & accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom:
Secondly, the terror & accusation of a guilty conscience does argue evidently the absolute sovereignty of God's Kingdom:
ord, dt n1 cc n1 pp-f dt j n1 vdz vvi av-j dt j n1 pp-f npg1 n1:
(56) verse (DIV2)
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for when a man hath committed some grieuous sinne, either against the law of nature or the written word of God,
for when a man hath committed Some grievous sin, either against the law of nature or the written word of God,
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(56) verse (DIV2)
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though it be so secretly that no man know of it, yet wil his conscience accuse and fright him;
though it be so secretly that no man know of it, yet will his conscience accuse and fright him;
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(56) verse (DIV2)
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which it would not doe, vnles he were to answer for that fact to God the soueraigne Lord of al.
which it would not do, unless he were to answer for that fact to God the sovereign Lord of all
q-crq pn31 vmd xx vdi, cs pns31 vbdr pc-acp vvi p-acp d n1 p-acp np1 dt j-jn n1 pp-f d
(56) verse (DIV2)
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Thirdly, men of death, that is, such as by some notorious crime deserue death, though through the ignorance or negligence of magistrats they be let to escape,
Thirdly, men of death, that is, such as by Some notorious crime deserve death, though through the ignorance or negligence of Magistrates they be let to escape,
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(56) verse (DIV2)
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yet ordinarily they are ouertaken with some fearefull iudgement, and one way or other meete with their desert:
yet ordinarily they Are overtaken with Some fearful judgement, and one Way or other meet with their desert:
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(56) verse (DIV2)
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which is a speciall worke of Gods soueraigne prouidence.
which is a special work of God's sovereign providence.
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Fourthly, the Gospel preached is as contrarie to mans corrupt nature, as fire is to water;
Fourthly, the Gospel preached is as contrary to men corrupt nature, as fire is to water;
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(56) verse (DIV2)
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and yet hath it in all ages wonne men vnto it, to professe it, and to loue it so,
and yet hath it in all ages won men unto it, to profess it, and to love it so,
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(56) verse (DIV2)
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as they haue been content for the Gospels sake, to forsake house and lands, wife, & children, yea and life itselfe.
as they have been content for the Gospels sake, to forsake house and Lands, wife, & children, yea and life itself.
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(56) verse (DIV2)
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This no word of man could euer doe, & therfore it argues plainly that some supernatural power worketh with it, which draws the heart of mā vnto it.
This no word of man could ever do, & Therefore it argues plainly that Some supernatural power works with it, which draws the heart of man unto it.
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(56) verse (DIV2)
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Here some may say, that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth;
Here Some may say, that the devil hath a Kingdom contrary to God's Kingdom wherein he Reigneth;
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(56) verse (DIV2)
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and therfore Gods kingdome is not absolute.
and Therefore God's Kingdom is not absolute.
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Ans. If we regard the malice of Satan, or the practise of the wicked, it may seeme Gods kingdome should not be absolute,Ans. If we regard the malice of Satan, or the practice of the wicked, it may seem God's Kingdom should not be absolute,
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(56) verse (DIV2)
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because they continually rebell against his reuealed will:
Because they continually rebel against his revealed will:
c-acp pns32 av-j vvi p-acp po31 vvn n1:
(56) verse (DIV2)
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but consider the power of God, which ouerruleth Satan and all his instruments, disposing most wisely of all their works, to his owne glorie, the good of his Church,
but Consider the power of God, which overruleth Satan and all his Instruments, disposing most wisely of all their works, to his own glory, the good of his Church,
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(56) verse (DIV2)
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and their own ruine, and then we shall plainly see that God ruleth ouer all:
and their own ruin, and then we shall plainly see that God Ruleth over all:
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(56) verse (DIV2)
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for howsoeuer the deuill and his angels, and all other his instruments oppose themselues vnto the word of God, which is the law of his kingdom of grace,
for howsoever the Devil and his Angels, and all other his Instruments oppose themselves unto the word of God, which is the law of his Kingdom of grace,
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(56) verse (DIV2)
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yet God willingly permits all such works, and restraines them all at his pleasure;
yet God willingly permits all such works, and restrains them all At his pleasure;
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(56) verse (DIV2)
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so as that which comes to passe against Gods reuealed will, is not contrarie to his absolute will.
so as that which comes to pass against God's revealed will, is not contrary to his absolute will.
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(56) verse (DIV2)
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Thine is the power ] By power is meant an abilitie in God whereby he can doe whatsoeuer he will,Thine is the power ] By power is meant an ability in God whereby he can do whatsoever he will,
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(56) verse (DIV2)
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and more then he will doe: for the better conceiuing of it, note these two things.
and more then he will do: for the better conceiving of it, note these two things.
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(56) verse (DIV2)
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First, that God is not onely powerfull, but euen power it selfe in regard of his nature as he is goodnesse and wisdome, &c. Men and Angels are called powerfull, as receiuing power from God;
First, that God is not only powerful, but even power it self in regard of his nature as he is Goodness and Wisdom, etc. Men and Angels Are called powerful, as receiving power from God;
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(56) verse (DIV2)
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but God onely is power it selfe, because his nature is infinite in power, as in all other properties.
but God only is power it self, Because his nature is infinite in power, as in all other properties.
cc-acp np1 av-j vbz n1 pn31 n1, c-acp po31 n1 vbz j p-acp n1, c-acp p-acp d j-jn n2.
(56) verse (DIV2)
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Secondly, that power and will in God are one and the same:
Secondly, that power and will in God Are one and the same:
ord, cst n1 cc n1 p-acp np1 vbr crd cc dt d:
(56) verse (DIV2)
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for our better conceiuing of them, they may be distinguished, but in themselues they differ not,
for our better conceiving of them, they may be distinguished, but in themselves they differ not,
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(56) verse (DIV2)
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for Gods willing of a thing is the effecting and doing of it. It is not so in vs, for we will many things which we cannot doe:
for God's willing of a thing is the effecting and doing of it. It is not so in us, for we will many things which we cannot do:
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(56) verse (DIV2)
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but whatsoeuer God willeth that he doth, and that which he cannot doe, he cannot will.
but whatsoever God wills that he does, and that which he cannot do, he cannot will.
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(56) verse (DIV2)
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The Scripture saith, God cannot lie, nor denie himselfe, nor die, &c. now as he cannot doe these things,
The Scripture Says, God cannot lie, nor deny himself, nor die, etc. now as he cannot do these things,
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(56) verse (DIV2)
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so neither can he wil them:
so neither can he will them:
av dx vmb pns31 vmb pno32:
(56) verse (DIV2)
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for they are no workes of power, but of weakenesse and frailtie, and therefore is God omnipotent because he can neither doe nor will the same.
for they Are no works of power, but of weakness and frailty, and Therefore is God omnipotent Because he can neither do nor will the same.
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(56) verse (DIV2)
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Thine is, &c. Here also we say Gods power is his owne, that is, of himselfe alone, not receiued from any other,Thine is, etc. Here also we say God's power is his own, that is, of himself alone, not received from any other,
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(56) verse (DIV2)
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as is also said of kingdome, and glorie, to distinguish the true God from all creatures who haue not power,
as is also said of Kingdom, and glory, to distinguish the true God from all creatures who have not power,
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(56) verse (DIV2)
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and kingdome, and glorie of themselues, but from God, whereas all these in God are of himselfe alone.
and Kingdom, and glory of themselves, but from God, whereas all these in God Are of himself alone.
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(56) verse (DIV2)
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And the glorie ] By Glorie is meant excellencie and maiestie: and this propertie rightly ariseth from the two former; And the glory ] By Glory is meant excellency and majesty: and this property rightly arises from the two former;
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(56) verse (DIV2)
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for seeing he hath an absolute soueraigntie ouer all things, and power answerable to dispose and gouerne them at his pleasure;
for seeing he hath an absolute sovereignty over all things, and power answerable to dispose and govern them At his pleasure;
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(56) verse (DIV2)
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therefore of right all glorie, and maiestie, and excellencie belongs vnto him: yea, the glorie of all creatures is from him:
Therefore of right all glory, and majesty, and excellency belongs unto him: yea, the glory of all creatures is from him:
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(56) verse (DIV2)
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so that sinnefull man must say with Daniel, Vnto vs belongs shame and confusion, Dan. 9. 7. but vnto God be honour,
so that sinful man must say with daniel, Unto us belongs shame and confusion, Dan. 9. 7. but unto God be honour,
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(56) verse (DIV2)
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and glorie, and power, and dominion for euermore. The vse. I.and glory, and power, and dominion for evermore. The use. I.
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(56) verse (DIV2)
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This reason thus conceiued and vnderstood, containes a notable ground of trust and confidence in God,
This reason thus conceived and understood, contains a notable ground of trust and confidence in God,
d n1 av vvn cc vvn, vvz dt j n1 pp-f n1 cc n1 p-acp np1,
(56) verse (DIV2)
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and of praier to God in all distresse of life and death ▪ for we haue a father whose is kingdome, power, and glorie:
and of prayer to God in all distress of life and death ▪ for we have a father whose is Kingdom, power, and glory:
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(56) verse (DIV2)
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now his power assures vs that he is able to helpe vs:
now his power assures us that he is able to help us:
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(56) verse (DIV2)
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and is he our King, and we his subiects? then he is willing to helpe vs. Is glorie his? why, what can make more for his glorie then to shew mercie to his people, in hearing their praiers,
and is he our King, and we his Subjects? then he is willing to help us Is glory his? why, what can make more for his glory then to show mercy to his people, in hearing their Prayers,
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(56) verse (DIV2)
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and helping them in distresse? Psal. 50. 15. I will heare thee and thou shalt glorifie my name.
and helping them in distress? Psalm 50. 15. I will hear thee and thou shalt Glorify my name.
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(56) verse (DIV2)
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II. These words are a notable forme of giuing thanks and praise to God:
II These words Are a notable Form of giving thanks and praise to God:
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(56) verse (DIV2)
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for when the heauenly creatures are said to giue thanks to God, they doe it to this effect, Rev. 4. 9. 11. Thou art worthie, O Lord, to receiue honour, and glorie, and power.
for when the heavenly creatures Are said to give thanks to God, they do it to this Effect, Rev. 4. 9. 11. Thou art worthy, Oh Lord, to receive honour, and glory, and power.
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(56) verse (DIV2)
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Againe, Phil. 4. 6. Be distrustfull in nothing, but in all things let your requests be made knowne to God with giuing of thankes;
Again, Philip 4. 6. Be distrustful in nothing, but in all things let your requests be made known to God with giving of thanks;
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(56) verse (DIV2)
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where we see praier and thanksgiuing must goe together. Now this beeing a perfect forme of praier, must needes comprehend thanksgiuing with petitions;
where we see prayer and thanksgiving must go together. Now this being a perfect Form of prayer, must needs comprehend thanksgiving with petitions;
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(56) verse (DIV2)
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as therefore in the sixe petitions Christ taught vs to aske all needefull things of God;
as Therefore in the sixe petitions christ taught us to ask all needful things of God;
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(56) verse (DIV2)
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so in this reason he teacheth vs how to giue thanks:
so in this reason he Teaches us how to give thanks:
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(56) verse (DIV2)
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Thus did Iacob, Gen. 32. 10. I am not worthie of the least of all the mercies,
Thus did Iacob, Gen. 32. 10. I am not worthy of the least of all the Mercies,
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(56) verse (DIV2)
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for these three, kingdome, power, and glorie, doe generally comprehend all matter of praise and thanksgiuing vnto God:
for these three, Kingdom, power, and glory, do generally comprehend all matter of praise and thanksgiving unto God:
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(56) verse (DIV2)
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yea, it is a summe of all the Psalmes of praise:
yea, it is a sum of all the Psalms of praise:
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(56) verse (DIV2)
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and therfore when Dauid blessed God, it was to this effect, 1. Chron. 29. 11, 12. Thine O Lord is greatnesse,
and Therefore when David blessed God, it was to this Effect, 1. Chronicles 29. 11, 12. Thine O Lord is greatness,
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(56) verse (DIV2)
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and power ▪ and glorie, and victorie, & praise: for all that is in heauen and earth is thine:
and power ▪ and glory, and victory, & praise: for all that is in heaven and earth is thine:
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(56) verse (DIV2)
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thine is the kingdome, O Lord, and thou excellest as head ouer all: both riches and honour come from thee, and thou raignest ouer all:
thine is the Kingdom, Oh Lord, and thou excellest as head over all: both riches and honour come from thee, and thou Reignest over all:
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(56) verse (DIV2)
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and in thine hand is power, and strength, &c. This point well obserued, directeth vs in two Christian duties:and in thine hand is power, and strength, etc. This point well observed, directeth us in two Christian duties:
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(56) verse (DIV2)
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first, that we must be earnest and frequent in giuing prayse and thanks to God;
First, that we must be earnest and frequent in giving praise and thanks to God;
ord, cst pns12 vmb vbi j cc j p-acp vvg n1 cc n2 p-acp np1;
(56) verse (DIV2)
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for the first thing we aske, is grace to glorifie Gods name, and the last thing we here doe, is to ascribe glorie to God indeede.
for the First thing we ask, is grace to Glorify God's name, and the last thing we Here do, is to ascribe glory to God indeed.
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(56) verse (DIV2)
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Secondly, here we see in what maner we must giue thanks to God, namely, in euery blessing we must ascribe kingdome, and power, and glorie vnto God:
Secondly, Here we see in what manner we must give thanks to God, namely, in every blessing we must ascribe Kingdom, and power, and glory unto God:
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(56) verse (DIV2)
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as in the vse of meate and drinke, first, therein labour to see, and accordingly to ascribe the kingdome to God;
as in the use of meat and drink, First, therein labour to see, and accordingly to ascribe the Kingdom to God;
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(56) verse (DIV2)
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that is, acknowledge Gods soueraigntie in that creature;
that is, acknowledge God's sovereignty in that creature;
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(56) verse (DIV2)
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that the right and interest thereto belongs to God, and that thou hast it from him and not of thy selfe.
that the right and Interest thereto belongs to God, and that thou hast it from him and not of thy self.
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(56) verse (DIV2)
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Secondly, see and acknowledge the power and prouidence of God in that creature: his prouidence in that thou hast it;
Secondly, see and acknowledge the power and providence of God in that creature: his providence in that thou hast it;
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(56) verse (DIV2)
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7507
and his power in that it serues for thy good, and comfort in thy nourishment and refreshing.
and his power in that it serves for thy good, and Comfort in thy nourishment and refreshing.
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(56) verse (DIV2)
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Thirdly, when thou art comforted therewith, giue honour and glorie to God, so thou shalt be truly thankefull.
Thirdly, when thou art comforted therewith, give honour and glory to God, so thou shalt be truly thankful.
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(56) verse (DIV2)
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And thus must we be thankefull to God for his word, and all other blessings that we enioy.
And thus must we be thankful to God for his word, and all other blessings that we enjoy.
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(56) verse (DIV2)
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Yea, this direction must we obserue for our behauiour in affliction:
Yea, this direction must we observe for our behaviour in affliction:
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(56) verse (DIV2)
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we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures,
we must labour to see and acknowledge God's sovereignty and power over us as we Are his creatures,
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(56) verse (DIV2)
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and that he hath right to dispose of vs at his pleasure, and therefore we must humble our selues vnder his hand, desiring grace so to behaue our selues therein that we may glorifie his name.
and that he hath right to dispose of us At his pleasure, and Therefore we must humble our selves under his hand, desiring grace so to behave our selves therein that we may Glorify his name.
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(56) verse (DIV2)
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And thus shall we honour God euen in affliction. III. Here we see a way whereby we may obtaine the things we aske of God:
And thus shall we honour God even in affliction. III. Here we see a Way whereby we may obtain the things we ask of God:
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(56) verse (DIV2)
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namely, we must confesse our owne vnworthinesse, taking shame and confusion to our selues, and giue all praise and honour and glorie to God.
namely, we must confess our own unworthiness, taking shame and confusion to our selves, and give all praise and honour and glory to God.
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(56) verse (DIV2)
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and of all the truth which thou hast shewed vnto thy seruant: so, Dan. 9. 7. To thee, O Lord, belongeth righteousnes, but vnto vs open shame. and of all the truth which thou hast showed unto thy servant: so, Dan. 9. 7. To thee, Oh Lord, belongeth righteousness, but unto us open shame.
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(56) verse (DIV2)
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And thus comming in humilitie of heart, renouncing our selues and all that we can doe,
And thus coming in humility of heart, renouncing our selves and all that we can do,
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(56) verse (DIV2)
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7518
and endeauouring to giue all glorie to God, we shall finde mercie with the Lord for the obteining of all our requests.
and endeavouring to give all glory to God, we shall find mercy with the Lord for the obtaining of all our requests.
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(56) verse (DIV2)
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IV. Is kingdome, power, and glorie Gods? then is he to be feared aboue all creatures:
IV. Is Kingdom, power, and glory God's? then is he to be feared above all creatures:
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(56) verse (DIV2)
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7520
for howsoeuer Satan and earthly Monarchs haue dominion and power, yet it is not of themselues, but from God:
for howsoever Satan and earthly Monarchs have dominion and power, yet it is not of themselves, but from God:
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(56) verse (DIV2)
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7521
they can doe nothing but by power and permission from God; but God of himselfe can punish and destroy.
they can do nothing but by power and permission from God; but God of himself can Punish and destroy.
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(56) verse (DIV2)
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7522
Lastly, hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties:
Lastly, hereby we must be moved to love God and to yield Obedience unto him in all good duties:
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(56) verse (DIV2)
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for to such will he shew his soueraigntie and power for all good things, that so they may giue the glorie of all to God that giues them ▪
for to such will he show his sovereignty and power for all good things, that so they may give the glory of all to God that gives them ▪
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(56) verse (DIV2)
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Amen. ] We haue heard the preface, and the petitions of this praier:Amen. ] We have herd the preface, and the petitions of this prayer:
uh-n. ] pns12 vhb vvn dt n1, cc dt n2 pp-f d n1:
(56) verse (DIV2)
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now we come to the third part of it, which is the Conclusion, in this word, Amen: which is as much as verely, truly. It is commonly taken to be a word of wishing in this place, importing as much as, now we come to the third part of it, which is the Conclusion, in this word, Amen: which is as much as verily, truly. It is commonly taken to be a word of wishing in this place, importing as much as,
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(56) verse (DIV2)
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So be it, I wish it be so, or such like.
So be it, I wish it be so, or such like.
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(56) verse (DIV2)
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But we must know that it hath here a further vse, to wit, not onely to expresse our desire of the things we aske,
But we must know that it hath Here a further use, to wit, not only to express our desire of the things we ask,
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(56) verse (DIV2)
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but also to testifie our faith in assurance of receiuing them according to our desire:
but also to testify our faith in assurance of receiving them according to our desire:
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(56) verse (DIV2)
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for so it is vsually taken in the new testament, where it is vsed to affirme or asseuere a thing with vehemencie and certentie.
for so it is usually taken in the new Testament, where it is used to affirm or asseuere a thing with vehemency and certainty.
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(56) verse (DIV2)
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7530
Againe, our Sauiour Christ giuing both direction and incouragement to praier, saith thus, Whatsoeuer you desire when ye pray, beleeue that ye shall haue it,
Again, our Saviour christ giving both direction and encouragement to prayer, Says thus, Whatsoever you desire when you pray, believe that you shall have it,
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(56) verse (DIV2)
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and it shall be done vnto you, Mark. 11. 24. where he shewes two principall things required in prayer;and it shall be done unto you, Mark. 11. 24. where he shows two principal things required in prayer;
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(56) verse (DIV2)
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the first, an earnest desire of the grace and blessing we aske:
the First, an earnest desire of the grace and blessing we ask:
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(56) verse (DIV2)
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the second, is faith whereby we beleeue that God will graunt vs the things we aske.
the second, is faith whereby we believe that God will grant us the things we ask.
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(56) verse (DIV2)
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Now our desires were sufficiently expressed in the sixe petitions:
Now our Desires were sufficiently expressed in the sixe petitions:
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(56) verse (DIV2)
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and therefore, this beeing a perfect platforme of praier, here vndoubtedly is propounded the testification of our faith, to this effect:
and Therefore, this being a perfect platform of prayer, Here undoubtedly is propounded the testification of our faith, to this Effect:
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(56) verse (DIV2)
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the reason here is, because in this behalfe, we shall finde such measure with God, as we mete out vnto our brethren.
the reason Here is, Because in this behalf, we shall find such measure with God, as we meet out unto our brothers.
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(57) verse (DIV2)
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As we haue craued these things at thy hands, O Lord, so doe we beleeue that in thy good time thou wil• for Christs sake, graunt the same vnto vs. So that it is not here to be taken,As we have craved these things At thy hands, Oh Lord, so do we believe that in thy good time thou wil• for Christ sake, grant the same unto us So that it is not Here to be taken,
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(56) verse (DIV2)
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as it is commonly, onely for a bare assent of the people answering the Minister in the congregation;
as it is commonly, only for a bore assent of the people answering the Minister in the congregation;
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(56) verse (DIV2)
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but for a part of the praier belonging both to Minister and people that pray in faith, whether publikely or priuately:
but for a part of the prayer belonging both to Minister and people that pray in faith, whither publicly or privately:
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(56) verse (DIV2)
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7539
and that so much more excellent then the former, by how much our faith excelleth our desire:
and that so much more excellent then the former, by how much our faith excels our desire:
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(56) verse (DIV2)
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yea, it is the seale of our hearts which we must set to euery petition, for to ratifie and confirme the same vnto our selues;
yea, it is the seal of our hearts which we must Set to every petition, for to ratify and confirm the same unto our selves;
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(56) verse (DIV2)
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as when we say, Halowed be thy name, our hearts must say, Amen: that is,
as when we say, Hallowed be thy name, our hearts must say, Amen: that is,
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(56) verse (DIV2)
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as I desire grace to glorifie thy name, so I beleeue Lord, thou wilt enable me thereunto: and so for the rest. The vse. I.
as I desire grace to Glorify thy name, so I believe Lord, thou wilt enable me thereunto: and so for the rest. The use. I.
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(56) verse (DIV2)
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Frō the vnion of this word with the petitions, we learne, that euery child of God must beleeue particularly and certenly the pardon of his own sinnes,
From the Union of this word with the petitions, we Learn, that every child of God must believe particularly and Certainly the pardon of his own Sins,
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(56) verse (DIV2)
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& endeauour by grace to attaine thereunto, if as yet he cannot be perswaded of it.
& endeavour by grace to attain thereunto, if as yet he cannot be persuaded of it.
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(56) verse (DIV2)
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This the Papists denie, teaching that a man must onely beleeue in generall, that remission of sinnes belongs to Gods Church, & hope well for himselfe;
This the Papists deny, teaching that a man must only believe in general, that remission of Sins belongs to God's Church, & hope well for himself;
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(56) verse (DIV2)
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and they make it presumption for a man to arroga•e particular certenty vnto himselfe.
and they make it presumption for a man to arroga•e particular certainty unto himself.
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(56) verse (DIV2)
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But it is no presumption, because we must beleeue to receiue frō God that we aske according to his will:
But it is no presumption, Because we must believe to receive from God that we ask according to his will:
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(56) verse (DIV2)
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now God bids vs aske forgiuenes of our particular sinnes, & therfore we must beleeue it,
now God bids us ask forgiveness of our particular Sins, & Therefore we must believe it,
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(56) verse (DIV2)
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& so by faith may be assured of it:
& so by faith may be assured of it:
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(56) verse (DIV2)
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as for their generall faith, it differeth not from the faith of deuills, for they beleeue there is remission of sinnes in Gods church.
as for their general faith, it differeth not from the faith of Devils, for they believe there is remission of Sins in God's Church.
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(56) verse (DIV2)
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And to say we hope well when we are not assured by faith, is to bewray both ignorāce & negligence in the matter of our saluation:
And to say we hope well when we Are not assured by faith, is to bewray both ignorance & negligence in the matter of our salvation:
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(56) verse (DIV2)
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for faith is the ground of things hoped for, & therefore their hope without faith must needs be a blind presumption.
for faith is the ground of things hoped for, & Therefore their hope without faith must needs be a blind presumption.
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(56) verse (DIV2)
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And here further we may note, that by their opiniō they abolish a great part of the Gospel;
And Here further we may note, that by their opinion they Abolah a great part of the Gospel;
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(56) verse (DIV2)
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for with the gracious promises of mercy in Christ made therein, the Gospel cōmandeth euery penitent person that beleeueth, to applie the same promises particularly to himselfe;
for with the gracious promises of mercy in christ made therein, the Gospel commands every penitent person that Believeth, to apply the same promises particularly to himself;
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(56) verse (DIV2)
862
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For the meaning of the words, three points must be discussed. First, whome this reason doth concerne, namely, priuate men for priuate trespasses:
For the meaning of the words, three points must be discussed. First, whom this reason does concern, namely, private men for private Trespasses:
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(57) verse (DIV2)
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& this part of it they cut off, & so depriue the child of God of all true comfort. II. This testification of our faith ioyned to our requests, shewes that all praier ought to be made in a knowen tongue,
& this part of it they Cut off, & so deprive the child of God of all true Comfort. II This testification of our faith joined to our requests, shows that all prayer ought to be made in a known tongue,
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(56) verse (DIV2)
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for els the assent & affiance of the heart cannot be giuen together.
for Else the assent & affiance of the heart cannot be given together.
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(56) verse (DIV2)
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Ob. The word here vsed is an hebrew word, which was vnknowne to the Greek churches,Ob. The word Here used is an hebrew word, which was unknown to the Greek Churches,
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(56) verse (DIV2)
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now if one word of maine vse in praier, may be in vnknowne tōgue, why may not many, & so a whole praier.
now if one word of main use in prayer, may be in unknown tongue, why may not many, & so a Whole prayer.
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(56) verse (DIV2)
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Ans. Though this word Amen be hebrew, yet by vse it became as familiar & wel knowne in the Greek Church,Ans. Though this word Amen be hebrew, yet by use it became as familiar & well known in the Greek Church,
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(56) verse (DIV2)
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& so in other Churches, as any word of their owne dialect;
& so in other Churches, as any word of their own dialect;
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(56) verse (DIV2)
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as many Latine words (as nisi prius, and other tearmes of law) by common vse, become familiar and wel knowne in our English tongue.
as many Latin words (as nisi prius, and other terms of law) by Common use, become familiar and well known in our English tongue.
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(56) verse (DIV2)
862
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7562
The vse of the Lords prayer.
The use of the lords prayer.
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(56) verse (DIV2)
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The principall vse of this prayer is, to be a patterne and direction whereby the Church of God,
The principal use of this prayer is, to be a pattern and direction whereby the Church of God,
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(56) verse (DIV2)
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and euery member of it, may frame their praiers to God on any occasion.
and every member of it, may frame their Prayers to God on any occasion.
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(56) verse (DIV2)
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And because many through ignorance faile in this point, therefore I will stand somewhat to shew,
And Because many through ignorance fail in this point, Therefore I will stand somewhat to show,
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(56) verse (DIV2)
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how the Lords praier must be made a patterne to our praiers.
how the lords prayer must be made a pattern to our Prayers.
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(56) verse (DIV2)
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For this ende we must applie the seuerall petitions of this praier, both to the speciall times of praier,
For this end we must apply the several petitions of this prayer, both to the special times of prayer,
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(56) verse (DIV2)
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as morning and euening; and also to the speciall occasions whereupon we pray:
as morning and evening; and also to the special occasions whereupon we pray:
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(56) verse (DIV2)
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which may be reduced to some of these three, to wit: 1. some waightie businesse we haue in hand: 2. some affliction we are in,
which may be reduced to Some of these three, to wit: 1. Some weighty business we have in hand: 2. Some affliction we Are in,
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(56) verse (DIV2)
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or in danger of: 3. or in regard of death. Now to applie the petitions to each of these seuerally.
or in danger of: 3. or in regard of death. Now to apply the petitions to each of these severally.
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I. In the morning. A fit praier for that time, before we set vpon the duties of our calling, may thus be framed from these petitions: 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following, in the duties of our calling & in euery thing we take in hād. 2. that he would rule in our hearts by his grace, I In the morning. A fit prayer for that time, before we Set upon the duties of our calling, may thus be framed from these petitions: 1. we must desire the Lord to give us grace to seek the advancement of his glory that day following, in the duties of our calling & in every thing we take in hand. 2. that he would Rule in our hearts by his grace,
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& guide vs by his word that whole day: 3. enable vs to doe his will that day and not our owne,
& guide us by his word that Whole day: 3. enable us to do his will that day and not our own,
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euen with readines & delight: 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life: 5. that he would humble vs in our selues for our sinnes,
even with readiness & delight: 4. strengthen us to depend upon his providence that day for all things needful for this life: 5. that he would humble us in our selves for our Sins,
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& giue vs repentance for them & pardon in Christ Iesus, that so no iudgment light vpon vs for them,
& give us Repentance for them & pardon in christ Iesus, that so no judgement Light upon us for them,
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and reformation of life goe together:
and Reformation of life go together:
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and that our hearts may be enclined to loue & mercy towards our brethren as we desire mercie with God for our owne soules. 6. That God would strengthen vs against temptation, that neither the world, the flesh,
and that our hearts may be inclined to love & mercy towards our brothers as we desire mercy with God for our own Souls. 6. That God would strengthen us against temptation, that neither the world, the Flesh,
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nor the deuill preuaile against vs. And of all these we must gather assurance, because all soueraigntie,
nor the Devil prevail against us And of all these we must gather assurance, Because all sovereignty,
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and power, and glorie, belongs to God.
and power, and glory, belongs to God.
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II. At euening also, we may fitly applie these petitions for the comfortable cōmending of our selues to God that night: 1. intreating God to blesse our rest vnto vs, that thereby we may be fitter to glorifie God. 2. That we may rest and sleepe safely as his true subiects, vnder his gracious regiment. 3. That we may doe his will as well in rest as in labour, in the night and secretly, II At evening also, we may fitly apply these petitions for the comfortable commending of our selves to God that night: 1. entreating God to bless our rest unto us, that thereby we may be fitter to Glorify God. 2. That we may rest and sleep safely as his true Subjects, under his gracious regiment. 3. That we may do his will as well in rest as in labour, in the night and secretly,
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as in the day & sight of men. 4. That he would blesse our rest & sleepe, that it may cōfortably serue for the preseruation of our liues. 5. That he would forgiue the sinnes of the day past, that so no cu•se, terrour,
as in the day & sighed of men. 4. That he would bless our rest & sleep, that it may comfortably serve for the preservation of our lives. 5. That he would forgive the Sins of the day past, that so no cu•se, terror,
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nor feare meete with vs for them the night following. 6. That he would keepe vs in our rest from all sinnefull lusts, from all wicked motions and suggestions either waking or sleeping.
nor Fear meet with us for them the night following. 6. That he would keep us in our rest from all sinful Lustiest, from all wicked motions and suggestions either waking or sleeping.
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III. When we enterprise any waightie matter or businesse of our callings, we may fitly applie these petitions in praier to God for abilitie & good successe therein: III. When we enterprise any weighty matter or business of our callings, we may fitly apply these petitions in prayer to God for ability & good success therein:
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for whatsoeuer we take in hand, we must doe it in the name of the Lord: 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie. 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be. 3. That in doing of it, we may make conscience to doe the will of God and to obey him, from the beginning to the ende of it. 4. That we may by faith relie vpon Gods prouidence,
for whatsoever we take in hand, we must do it in the name of the Lord: 1. we must pray that in this Whole business our hearts may be Set sincerely to seek the advancement of God's glory. 2. That the Lord would vouchsafe to guide and govern us in doing the work whatsoever it be. 3. That in doing of it, we may make conscience to do the will of God and to obey him, from the beginning to the end of it. 4. That we may by faith rely upon God's providence,
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for the issue and effect of our whole endeauour. 5. That none of our sinnes may bring a curse vpon vs in the worke. 6. That neither Satan nor any other enemie of our soules, may hinder vs by temptation,
for the issue and Effect of our Whole endeavour. 5. That none of our Sins may bring a curse upon us in the work. 6. That neither Satan nor any other enemy of our Souls, may hinder us by temptation,
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but that God would deliuer vs from them all.
but that God would deliver us from them all.
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IV. When any affliction lies vpon vs or ours, we may hence frame holy requests to God: IV. When any affliction lies upon us or ours, we may hence frame holy requests to God:
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Intreating, 1. that we may honour God by patience and obedience in that affliction, and not dishonour him. 2. That God would shew in vs the power of his gratious regiment in that affliction,
Entreating, 1. that we may honour God by patience and Obedience in that affliction, and not dishonour him. 2. That God would show in us the power of his gracious regiment in that affliction,
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and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein,
and not suffer Satan or our own corruptions to Reign in us 3. That we may obey God therein,
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yet being done in obedience to God vpon iust occasion, by him that beleeueth in Christ,
yet being done in Obedience to God upon just occasion, by him that Believeth in christ,
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(59) verse (DIV2)
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as well as in any other estate of peace or •ase. 4. That we may see his prouidence therein and be patient, relying also vpon the same hand of God for our deliuerance. 5. That our sinnes may not turne it into a curse,
as well as in any other estate of peace or •ase. 4. That we may see his providence therein and be patient, relying also upon the same hand of God for our deliverance. 5. That our Sins may not turn it into a curse,
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but that we hauing the pardon of our sinnes, may make good vse thereof, for our humiliation and reformation. 6. That we may ▪ not in that our weaknesse be assaulted of Satan aboue our strength,
but that we having the pardon of our Sins, may make good use thereof, for our humiliation and Reformation. 6. That we may ▪ not in that our weakness be assaulted of Satan above our strength,
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but that God would deliuer vs from all temptations.
but that God would deliver us from all temptations.
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U. In the howre of death we may most comfortably commend our selues to God following these petitions: U. In the hour of death we may most comfortably commend our selves to God following these petitions:
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praying, first, that we may glorifie God in sicknesse and death, as wel as in life & health. 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts,
praying, First, that we may Glorify God in sickness and death, as well as in life & health. 2. That God would now show the comfortable work and regiment of his word and Spirit in our hearts,
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euen aboue all that we haue felt in the time of our health. 3. That we may as readily and cheerefully obey God dying as liuing. 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie, making vs contented with his prouidence euen in death it selfe. 5. That we may be truly humbled for our sinnes,
even above all that we have felt in the time of our health. 3. That we may as readily and cheerfully obey God dying as living. 4. That God would give his blessing upon all means we shall use for our Comfort or recovery, making us contented with his providence even in death it self. 5. That we may be truly humbled for our Sins,
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and hauing comfortable assurance of mercie and pardon, may with ioy render vp our soules into the hands of God in the moment of death. 6. That seeing Satan is most busie and malitious in our greatest weaknesse, it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan.
and having comfortable assurance of mercy and pardon, may with joy render up our Souls into the hands of God in the moment of death. 6. That seeing Satan is most busy and malicious in our greatest weakness, it would please the Lord to magnify his mercy in strengthening our Souls against all the assaults of sin and Satan.
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Thus we see how in all estates of life and death, we may haue sweete and comfortable recourse to God following these petitions:
Thus we see how in all estates of life and death, we may have sweet and comfortable recourse to God following these petitions:
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we must therefore labour to know and vnderstand this heauenly praier, that so we may vse it on all occasions to the glorie of our God,
we must Therefore labour to know and understand this heavenly prayer, that so we may use it on all occasions to the glory of our God,
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and the comfort of our soules:
and the Comfort of our Souls:
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we cannot giue more euident testimonie of the grace of Adoption, then by the sincere exercise of the gift of praier,
we cannot give more evident testimony of the grace of Adoption, then by the sincere exercise of the gift of prayer,
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when we can come with boldnesse into the presence of our heauenly father;
when we can come with boldness into the presence of our heavenly father;
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and therefore we must giue our selues to the serious and often imitation of this heauenly patterne,
and Therefore we must give our selves to the serious and often imitation of this heavenly pattern,
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and not content our selues to say ouer the words, but from a feeling heart powre out our soules before God, according to the meaning of this praier in all estates.
and not content our selves to say over the words, but from a feeling heart pour out our Souls before God, according to the meaning of this prayer in all estates.
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2. Vse. These petitions may serue for a notable direction according to which we may frame our whole liues:
2. Use. These petitions may serve for a notable direction according to which we may frame our Whole lives:
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for what we aske of God in praier, that must we endeauour to practise in our liues:
for what we ask of God in prayer, that must we endeavour to practise in our lives:
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and whom he will he hardeneth. This must not seeme strange vnto vs:and whom he will he Hardeneth. This must not seem strange unto us:
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and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things: 1. our cheife care and endeauour must be euery day to bring some glorie to God. 2. We must euery day yeild vp our selues in soules and bodies vnto God, submitting our s•••es in all things vnto his godly regiment. 3. We must endeauour to doe his will in all things, euery day;
and Therefore according to our requests in these petitions must we spend our time in a godly endeavour After these sixe things: 1. our chief care and endeavour must be every day to bring Some glory to God. 2. We must every day yield up our selves in Souls and bodies unto God, submitting our s•••es in all things unto his godly regiment. 3. We must endeavour to do his will in all things, every day;
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making conscience of all sin whereby we rebell against him. 4. We must applie our selues faithfully to our callings,
making conscience of all since whereby we rebel against him. 4. We must apply our selves faithfully to our callings,
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yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand. 5. We must humble our selues euery day before God in regard of our daily offences, still confessing our sinnes and crauing pardon for them at the hands of God. 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan, striuing manfully against our owne corrupt nature, against the world and the deuill.
yet so as we still depend upon God's providence for a blessing in every thing we take in hand. 5. We must humble our selves every day before God in regard of our daily offences, still confessing our Sins and craving pardon for them At the hands of God. 6. We must daily fly to God for help and succour in our spiritual combat with sin and Satan, striving manfully against our own corrupt nature, against the world and the Devil.
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3. Vse. This praier of Christ, ministers most heauenly comfort to euery child of God, by certifying him of his Adoption:
3. Use. This prayer of christ, Ministers most heavenly Comfort to every child of God, by certifying him of his Adoption:
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for out of euery petition he may gather a speciall note thereof.
for out of every petition he may gather a special note thereof.
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As, 1. an earnest and heartie desire in all things to further the glorie of God. 2. A care and readinesse to resigne our selues in subiection to God, to be ruled by his word and spirit, in thought, word,
As, 1. an earnest and hearty desire in all things to further the glory of God. 2. A care and readiness to resign our selves in subjection to God, to be ruled by his word and Spirit, in Thought, word,
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and deede. 3. A sincere endeauour to doe his will in all things with cheerefulnesse, making conscience of euery thing we know to be euill:
and deed. 3. A sincere endeavour to do his will in all things with cheerfulness, making conscience of every thing we know to be evil:
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this is an infallible note of the child of God. 4. Vpright walking in a mans lawfull calling,
this is an infallible note of the child of God. 4. Upright walking in a men lawful calling,
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and yet still by faith to relie vpon Gods prouidence, beeing well pleased with Gods sending whatsoeuer it is. 5. Euery day to hūble a mans selfe before God for his offences, seeking his fauour in Christ vnfainedly,
and yet still by faith to rely upon God's providence, being well pleased with God's sending whatsoever it is. 5. Every day to humble a men self before God for his offences, seeking his favour in christ unfeignedly,
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(56) verse (DIV2)
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& so daily renuing his faith & repentance. 6. A continuall combate betweene the flesh and the spirit, corruption haling & drawing one way,
& so daily renewing his faith & Repentance. 6. A continual combat between the Flesh and the Spirit, corruption haling & drawing one Way,
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(56) verse (DIV2)
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& grace resisting the same & drawing another way:
& grace resisting the same & drawing Another Way:
cc n1 vvg dt d cc vvg j-jn n1:
(56) verse (DIV2)
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where this striuing & resistance is in mind and heart, there is the spirit, for els all would goe full-sway with corruptiō.
where this striving & resistance is in mind and heart, there is the Spirit, for Else all would go full-sway with corruption.
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(56) verse (DIV2)
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Hereby then make search in thy selfe for these graces of God, & if thou find thē in thee, comfort thy selfe in assurance of thine adoption;
Hereby then make search in thy self for these graces of God, & if thou find them in thee, Comfort thy self in assurance of thine adoption;
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(56) verse (DIV2)
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& though thou canst not find thē all, yet if there be an vnfained desire after them,
& though thou Canst not find them all, yet if there be an unfeigned desire After them,
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(56) verse (DIV2)
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when thou puttest vp these requests vnto God, comfort thy selfe, for thou art the child of God:
when thou puttest up these requests unto God, Comfort thy self, for thou art the child of God:
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(56) verse (DIV2)
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for without the spirit of praier, which is the spirit of adoption, we cannot cal God father, nor say halowed be thy name, from a true heart, vnfainedly desiring Gods glorie.
for without the Spirit of prayer, which is the Spirit of adoption, we cannot call God father, nor say hallowed be thy name, from a true heart, unfeignedly desiring God's glory.
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(56) verse (DIV2)
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4. Use. Out of these petitions we may obserue the plaine marks of a carnall man:
4. Use. Out of these petitions we may observe the plain marks of a carnal man:
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(56) verse (DIV2)
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as, 1. to neglect the glorie of God, and to seeke his owne praise & glorie. 2. To follow the sway of his owne corruptions, suffering them to be his guide,
as, 1. to neglect the glory of God, and to seek his own praise & glory. 2. To follow the sway of his own corruptions, suffering them to be his guide,
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(56) verse (DIV2)
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& to neglect to yeeld subiection and obedience to the word of God. 3. To make no conscience of sinne,
& to neglect to yield subjection and Obedience to the word of God. 3. To make no conscience of sin,
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(56) verse (DIV2)
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if it fit his humour, so his own will be satisfied, he cares not for the doing of Gods will. 4. Not to rest on Gods prouidence for the things of this life,
if it fit his humour, so his own will be satisfied, he Cares not for the doing of God's will. 4. Not to rest on God's providence for the things of this life,
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(56) verse (DIV2)
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but wholly to relie vpon the meanes;
but wholly to rely upon the means;
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(56) verse (DIV2)
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if they faile, his heart is downe, & his hope is gone. 5. To goe on in sinne, without remorse, or humbling himselfe vnto God:
if they fail, his heart is down, & his hope is gone. 5. To go on in sin, without remorse, or humbling himself unto God:
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(56) verse (DIV2)
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this impenitence is a plaine marke of a carnall man. 6. To runne headlong into temptation, without feare or feeling,
this impenitence is a plain mark of a carnal man. 6. To run headlong into temptation, without Fear or feeling,
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(56) verse (DIV2)
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so as he finds no occasion to pray for deliuerance from sinne: he that hath any of these sixe things raigning in him, is a carnall man;
so as he finds no occasion to pray for deliverance from sin: he that hath any of these sixe things reigning in him, is a carnal man;
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(56) verse (DIV2)
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therfore trie thy selfe, if thou finde them in thee, turne vnto God by true repentance.
Therefore try thy self, if thou find them in thee, turn unto God by true Repentance.
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(56) verse (DIV2)
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And look what we haue said of praier, according to the patterne of the former petitions, may also be said of thanksgiuing,
And look what we have said of prayer, according to the pattern of the former petitions, may also be said of thanksgiving,
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(56) verse (DIV2)
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after the example of these words, For thine is the kingdome, the power, and the glory.
After the Exampl of these words, For thine is the Kingdom, the power, and the glory.
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(56) verse (DIV2)
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We haue shewed the vse of thē before, & so accordingly in al Gods blessings and works of his prouidence,
We have showed the use of them before, & so accordingly in all God's blessings and works of his providence,
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(56) verse (DIV2)
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for which we must giue thanks;
for which we must give thanks;
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(56) verse (DIV2)
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we must first labour to see therein the soueraignty & power of God, & then we must ascribe the same to God, with all glorie, & praise, & thanksgiuing.
we must First labour to see therein the sovereignty & power of God, & then we must ascribe the same to God, with all glory, & praise, & thanksgiving.
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(56) verse (DIV2)
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And not onely giue assent, but with 〈 … 〉ce of heart wait for the fruition of euery grace and blessing we aske of God, according to his will. Amen.
And not only give assent, but with 〈 … 〉ce of heart wait for the fruition of every grace and blessing we ask of God, according to his will. Amen.
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(56) verse (DIV2)
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verse 14. For if ye doe forgiue men their trespasses, your heauenly father will also forgiue you:
verse 14. For if you do forgive men their Trespasses, your heavenly father will also forgive you:
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(57) verse (DIV2)
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15. But if you doe not forgiue men their trespasses, no more wil your heauenly father forgiue you your trespasses.
15. But if you do not forgive men their Trespasses, no more will your heavenly father forgive you your Trespasses.
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(57) verse (DIV2)
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These two verses contain a reason of the fift petition, concerning the forgiuenesse of our sinnes;
These two Verses contain a reason of the fift petition, Concerning the forgiveness of our Sins;
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(57) verse (DIV2)
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which is propounded with a limitation and condition of our forgiuing them that trespasse against vs:
which is propounded with a limitation and condition of our forgiving them that trespass against us:
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(57) verse (DIV2)
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So Gal. 4. 9. Seeing ye know God, or rather are known of God:
So Gal. 4. 9. Seeing you know God, or rather Are known of God:
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(87) verse (DIV2)
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it reacheth not to Magistrates and publike persons in their function, who be the Ministers of God to take vengeance on them that doe euill:
it reaches not to Magistrates and public Persons in their function, who be the Ministers of God to take vengeance on them that do evil:
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(57) verse (DIV2)
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for to such the Lord saith, Thiue eye shall not spare the offender: but according to the qualitie of the offence, must he execute iudgement vpon offenders, for the remoouing of euill.
for to such the Lord Says, Thiue eye shall not spare the offender: but according to the quality of the offence, must he execute judgement upon offenders, for the removing of evil.
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(57) verse (DIV2)
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And so must parents and masters deale in their families, and Ministers in their publike dispensation of the word:
And so must Parents and Masters deal in their families, and Ministers in their public Dispensation of the word:
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(57) verse (DIV2)
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for els offences would so aboūd that there could be no liuing for Gods people in the world.
for Else offences would so abound that there could be no living for God's people in the world.
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(57) verse (DIV2)
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II. Point. How doth these depend one vpon an other, our forgiuing of men, and Gods forgiuing vs? Ans. We must not conceiue that our forgiuing men their trespasses, is a cause why God forgiues vs:II Point. How does these depend one upon an other, our forgiving of men, and God's forgiving us? Ans. We must not conceive that our forgiving men their Trespasses, is a cause why God forgives us:
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(57) verse (DIV2)
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for we are by nature dead in sinne, and can not doe any good thing of our selues, till we be enabled thereunto of God:
for we Are by nature dead in sin, and can not do any good thing of our selves, till we be enabled thereunto of God:
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(57) verse (DIV2)
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but our forgiuing is a signe that God hath forgiuen vs, beeing indeede a fruit of our reconciliation with God:
but our forgiving is a Signen that God hath forgiven us, being indeed a fruit of our reconciliation with God:
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(57) verse (DIV2)
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for it is a signe of true repentance, which is a fruit of faith, whereby we apprehend the mercie of God for the pardon of our sinnes in Christ.
for it is a Signen of true Repentance, which is a fruit of faith, whereby we apprehend the mercy of God for the pardon of our Sins in christ.
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(57) verse (DIV2)
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III. Point. How should our forgiuenes, goe before Gods forgiuing vs: III. Point. How should our forgiveness, go before God's forgiving us:
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(57) verse (DIV2)
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for so the words seeme to import, If you forgiue — your heauenly father will forgiue you, &c. Ans. The pardon of sinne which God giues must be considered two waies:
for so the words seem to import, If you forgive — your heavenly father will forgive you, etc. Ans. The pardon of sin which God gives must be considered two ways:
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(57) verse (DIV2)
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first, as it is giuen in heauen; secondly, as it is reuealed and assured to the conscience of man:
First, as it is given in heaven; secondly, as it is revealed and assured to the conscience of man:
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(57) verse (DIV2)
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now the pardon of sinne in heauen alwaies goes before our forgiuing others: but our assurance of pardon with God, followes after our forgiuing of men:
now the pardon of sin in heaven always Goes before our forgiving Others: but our assurance of pardon with God, follows After our forgiving of men:
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(57) verse (DIV2)
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for a mans sinnes may be forgiuen with God, and yet he may long remaine without the assurance thereof in his owne conscience:
for a men Sins may be forgiven with God, and yet he may long remain without the assurance thereof in his own conscience:
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(57) verse (DIV2)
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this we may see in Dauid, for when Nathan said, The Lord hath put away thy sinne, no doubt it was forgiuen in heauen;
this we may see in David, for when Nathan said, The Lord hath put away thy sin, no doubt it was forgiven in heaven;
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(57) verse (DIV2)
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but yet his •arnest prayer for pardon afterward, 〈 … 〉wes plainly that he did not vpon Nathans speech receiue the cōfortable assurance of pardon in his owne conscience.
but yet his •arnest prayer for pardon afterwards, 〈 … 〉wes plainly that he did not upon Nathans speech receive the comfortable assurance of pardon in his own conscience.
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(57) verse (DIV2)
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This then is Christs meaning, that if we forgiue men their trespasses, God will assure vs in our consciences that he hath forgiuen vs;
This then is Christ meaning, that if we forgive men their Trespasses, God will assure us in our Consciences that he hath forgiven us;
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(57) verse (DIV2)
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otherwise, if we will not forgiue, God will denie vs that assurance. The vse of this point is first and cheifly this:
otherwise, if we will not forgive, God will deny us that assurance. The use of this point is First and chiefly this:
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(57) verse (DIV2)
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and therefore our care must onely be to vse the lawfull meanes moderately for any blessing,
and Therefore our care must only be to use the lawful means moderately for any blessing,
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(64) verse (DIV2)
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we must learne to forgiue and forget all priuate wrongs and iniuries done vnto vs whether great or final, without desire of reuenge.
we must Learn to forgive and forget all private wrongs and injuries done unto us whither great or final, without desire of revenge.
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(57) verse (DIV2)
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The reasons to mooue vs hereto are these.
The Reasons to move us hereto Are these.
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(57) verse (DIV2)
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First, it is Gods commandement here expressely inioyned, which must needs bind the conscience to obedience.
First, it is God's Commandment Here expressly enjoined, which must needs bind the conscience to Obedience.
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(57) verse (DIV2)
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Secondly, if we will not forgiue men, God will not forgiue vs: this Christ inforceth by doubling the sentence:
Secondly, if we will not forgive men, God will not forgive us: this christ enforceth by doubling the sentence:
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(57) verse (DIV2)
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now without Gods forgiuenes theres no saluation, and therefore we must be ready to forgiue, as we tender our owne saluation.
now without God's forgiveness theres no salvation, and Therefore we must be ready to forgive, as we tender our own salvation.
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(57) verse (DIV2)
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Thirdly, the frailtie of our nature is such, that we our selues are subiect to offer wrong to others:
Thirdly, the frailty of our nature is such, that we our selves Are Subject to offer wrong to Others:
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(57) verse (DIV2)
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this is intimated in this phrase, except ye forgiue men their trespasses; so that euery man is prone to trespasse against others;
this is intimated in this phrase, except you forgive men their Trespasses; so that every man is prove to trespass against Others;
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(57) verse (DIV2)
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and therefore as we would be forgiuen when we trespasse, so must we also forgiue men their trespasses.
and Therefore as we would be forgiven when we trespass, so must we also forgive men their Trespasses.
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(57) verse (DIV2)
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Now for the better performing of our dutie herein, these rules must be obserued.
Now for the better performing of our duty herein, these rules must be observed.
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(57) verse (DIV2)
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I. We shall perceiue in sundrie men many wants & frailties, which mens laws punish not; as in old men frowardnes; in others hastines;I We shall perceive in sundry men many Wants & frailties, which men's laws Punish not; as in old men forwardness; in Others hastiness;
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(57) verse (DIV2)
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and in some ambition and desire of praise:
and in Some ambition and desire of praise:
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(57) verse (DIV2)
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now these and such like we must in loue passe by, without taking notice thereof. Prov. 19. 11. It is the glorie of a man to passe by an offence. II. Rule.
now these and such like we must in love pass by, without taking notice thereof. Curae 19. 11. It is the glory of a man to pass by an offence. II Rule.
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(57) verse (DIV2)
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If men giue vs some light occasions of offence, as vpbraid vs with our ignorance, vnskilfulnes, basenes, pouertie,
If men give us Some Light occasions of offence, as upbraid us with our ignorance, unskilfulness, baseness, poverty,
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(57) verse (DIV2)
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or such like, we must lightly passe them ouer, preferring the bond of peace before outward reputation.
or such like, we must lightly pass them over, preferring the bound of peace before outward reputation.
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(57) verse (DIV2)
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III. Rule. Though a man doe vnto vs that which is indeede flat iniurie, yet if it doe not manifestly hinder Gods glorie,III. Rule. Though a man do unto us that which is indeed flat injury, yet if it do not manifestly hinder God's glory,
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(57) verse (DIV2)
881
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or too much preiudice our good estate;
or too much prejudice our good estate;
cc av d n1 po12 j n1;
(57) verse (DIV2)
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by hurting our good name, our goods, or life, we must cause our priuate griefe and hurt to yeild to publique peace.
by hurting our good name, our goods, or life, we must cause our private grief and hurt to yield to public peace.
p-acp vvg po12 j n1, po12 n2-j, cc n1, pns12 vmb vvi po12 j n1 cc n1 pc-acp vvi p-acp j n1.
(57) verse (DIV2)
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IV. Rule. If men doe vs such great wrongs as manifestly hinder Gods glorie, and our good estate in life, goods, or name;IV. Rule. If men do us such great wrongs as manifestly hinder God's glory, and our good estate in life, goods, or name;
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(57) verse (DIV2)
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then we must vse the helpe of the magistrate, and the lawfull defence of laws prouided for that ende.
then we must use the help of the magistrate, and the lawful defence of laws provided for that end.
av pns12 vmb vvi dt n1 pp-f dt n1, cc dt j n1 pp-f n2 vvn p-acp d n1.
(57) verse (DIV2)
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Alwaies remembring that in seeking to right our selues, we lay aside all malice, hatred,
Always remembering that in seeking to right our selves, we lay aside all malice, hatred,
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(57) verse (DIV2)
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and desire of reuenge, and with a single heart propound Gods glorie in the reformation of the partie that doth vs wrong.
and desire of revenge, and with a single heart propound God's glory in the Reformation of the party that does us wrong.
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(57) verse (DIV2)
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Secondly, in this reason perswading to forgiuenes, we may see that pardon of sinne before God,
Secondly, in this reason persuading to forgiveness, we may see that pardon of sin before God,
ord, p-acp d n1 vvg p-acp n1, pns12 vmb vvi d n1 pp-f n1 p-acp np1,
(57) verse (DIV2)
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for here by this one branch of a reformed life in brotherly forgiuenesse, is vnderstood all of the same kind:
for Here by this one branch of a reformed life in brotherly forgiveness, is understood all of the same kind:
c-acp av p-acp d crd n1 pp-f dt vvn n1 p-acp j n1, vbz vvn d pp-f dt d n1:
(57) verse (DIV2)
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but where is no reformation of life, there is no pardon of sinne before God.
but where is no Reformation of life, there is no pardon of sin before God.
cc-acp q-crq vbz dx n1 pp-f n1, pc-acp vbz dx n1 pp-f n1 p-acp np1.
(57) verse (DIV2)
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Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ? then reforme thy life by euery law of God:
Wouldst thou Therefore be assured in thy conscience of God's special favour towards thee in christ? then reform thy life by every law of God:
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(57) verse (DIV2)
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for this will giue thee assurance from God:
for this will give thee assurance from God:
c-acp d vmb vvi pno21 n1 p-acp np1:
(57) verse (DIV2)
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but if thy life be vnreformed, thy hope of pardon is a meere conceit of thine owne braine:
but if thy life be unreformed, thy hope of pardon is a mere conceit of thine own brain:
cc-acp cs po21 n1 vbb j-vvn, po21 n1 pp-f n1 vbz dt j n1 pp-f po21 d n1:
(57) verse (DIV2)
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and therefore if thou want reformation now beginne, and if thou haue begunne, then hold on,
and Therefore if thou want Reformation now begin, and if thou have begun, then hold on,
cc av cs pns21 vvb n1 av vvi, cc cs pns21 vhb vvn, av vvb a-acp,
(57) verse (DIV2)
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and doe it more and more, for thy more full assurance.
and do it more and more, for thy more full assurance.
cc vdb pn31 av-dc cc av-dc, p-acp po21 av-dc j n1.
(57) verse (DIV2)
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vers. 16. Moreouer, when ye fast, looke not sowre as the hypocrites: for they disfigure their faces, that they might seeme vnto men to fast.
vers. 16. Moreover, when you fast, look not sour as the Hypocrites: for they disfigure their faces, that they might seem unto men to fast.
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(58) verse (DIV2)
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Verely I say vnto you that they haue their reward.
Verily I say unto you that they have their reward.
av-j pns11 vvb p-acp pn22 cst pns32 vhb po32 n1.
(58) verse (DIV2)
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Our Sauiour Christ, hauing rectified the abuses in Almes-giuing, and in praier, doth here come to a third Christian dutie, namely, fasting:
Our Saviour christ, having rectified the Abuses in Almsgiving, and in prayer, does Here come to a third Christian duty, namely, fasting:
po12 n1 np1, vhg vvn dt n2 p-acp j, cc p-acp n1, vdz av vvi p-acp dt ord np1 n1, av, vvg:
(58) verse (DIV2)
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wherein as in the former, first he seeks to reforme abuses, and then prescribes the true manner thereof.
wherein as in the former, First he seeks to reform Abuses, and then prescribes the true manner thereof.
c-crq c-acp p-acp dt j, ord pns31 vvz pc-acp vvi n2, cc av vvz dt j n1 av.
(58) verse (DIV2)
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7692
But before we come to these particularly, I will in generall handle the doctrine of fasting,
But before we come to these particularly, I will in general handle the Doctrine of fasting,
cc-acp c-acp pns12 vvb p-acp d av-j, pns11 vmb p-acp n1 vvi dt n1 pp-f vvg,
(58) verse (DIV2)
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for the better vnderstanding of this text, and exercise of this dutie.
for the better understanding of this text, and exercise of this duty.
p-acp dt jc n1 pp-f d n1, cc n1 pp-f d n1.
(58) verse (DIV2)
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7694
And first we must know, that Christ here speakes not of a ciuill fast, appointed by magistrates in their dominions for ciuill respects;
And First we must know, that christ Here speaks not of a civil fast, appointed by Magistrates in their Dominions for civil respects;
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(58) verse (DIV2)
883
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but of a religious fast, respecting the worship of God:
but of a religious fast, respecting the worship of God:
cc-acp pp-f dt j n1, vvg dt n1 pp-f np1:
(58) verse (DIV2)
883
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which appeares by this, that he ioyneth the doctrine of fasting to the doctrine of praier, which is a speciall part of Gods holy worship.
which appears by this, that he Joineth the Doctrine of fasting to the Doctrine of prayer, which is a special part of God's holy worship.
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(58) verse (DIV2)
883
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7697
Now touching a religious fast, I will here handle sixe points. First, what kinde of worke a fast is.
Now touching a religious fast, I will Here handle sixe points. First, what kind of work a fast is.
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(58) verse (DIV2)
884
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The Scripture speakes of two kinde of workes: some commanded of God; others left indifferent.
The Scripture speaks of two kind of works: Some commanded of God; Others left indifferent.
dt n1 vvz pp-f crd n1 pp-f n2: d vvn pp-f np1; n2-jn vvn j.
(58) verse (DIV2)
884
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Workes commanded, be good works, and parts of Gods seruice, because he commandeth them, as praier, thanksgiuing, Almes-deedes, &c. Workes indifferent, be in themselues neither good nor euill, Works commanded, be good works, and parts of God's service, Because he commands them, as prayer, thanksgiving, Almsdeeds, etc. Works indifferent, be in themselves neither good nor evil,
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(58) verse (DIV2)
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because they be neither commanded of God, nor forbidden;
Because they be neither commanded of God, nor forbidden;
c-acp pns32 vbb av-dx vvn pp-f np1, ccx vvn;
(58) verse (DIV2)
884
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as to eate, drinke, buie, sell, &c. And to this kind of works must we referte fasting:
as to eat, drink, buy, fell, etc. And to this kind of works must we referte fasting:
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(58) verse (DIV2)
884
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7702
for it is not simply commanded of God, and so no part of his worship in it selfe, more then eating is.
for it is not simply commanded of God, and so no part of his worship in it self, more then eating is.
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(58) verse (DIV2)
884
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7703
And yet consider fasting in it circumstances;
And yet Consider fasting in it Circumstances;
cc av vvb vvg p-acp pn31 n2;
(58) verse (DIV2)
884
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7704
to wit, as a meanes to further and to testifie our humiliation in repentance, and our zeale in praier,
to wit, as a means to further and to testify our humiliation in Repentance, and our zeal in prayer,
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(58) verse (DIV2)
884
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7705
and so it is a good worke:
and so it is a good work:
cc av pn31 vbz dt j n1:
(58) verse (DIV2)
884
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7706
for in that vse, and to that ende God commandeth it, and it is a part of his worship.
for in that use, and to that end God commands it, and it is a part of his worship.
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(58) verse (DIV2)
884
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If it be saide, there is no commandement for it in the new Testament: I answer, if we consider it in the forenamed vse and ende, there is:
If it be said, there is no Commandment for it in the new Testament: I answer, if we Consider it in the forenamed use and end, there is:
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(58) verse (DIV2)
884
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7708
for the same commandement that inioyneth praier, and humiliation, inioyneth fasting; because it is a meanes to further them both:
for the same Commandment that enjoin prayer, and humiliation, enjoin fasting; Because it is a means to further them both:
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(58) verse (DIV2)
884
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7709
for euery commandement includeth all necessarie furtherances to the maine dutie.
for every Commandment includeth all necessary furtherances to the main duty.
c-acp d n1 vvz d j n2 p-acp dt j n1.
(58) verse (DIV2)
884
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7710
Againe, we haue in the new Testament examples of ordinarie fasting, which are without all exception, in our Sauiour Christ and his Apostles, with the occasions thereof set downe whereupon they fasted.
Again, we have in the new Testament Examples of ordinary fasting, which Are without all exception, in our Saviour christ and his Apostles, with the occasions thereof Set down whereupon they fasted.
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(58) verse (DIV2)
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7711
Now this is a rule in Diuinitie, that the ordinarie examples of the godly approoued in Scripture beeing against no generall precept, haue the force of a general rule, and are to be followed.
Now this is a Rule in Divinity, that the ordinary Examples of the godly approved in Scripture being against no general precept, have the force of a general Rule, and Are to be followed.
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(58) verse (DIV2)
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II. Point. How a religious fast is to be performed. In a religious fast three things are required. II Point. How a religious fast is to be performed. In a religious fast three things Are required.
crd n1. c-crq dt j n1 vbz pc-acp vbi vvn. p-acp dt j n1 crd n2 vbr vvn.
(58) verse (DIV2)
885
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7713
First, Abstinence from meate and drinke for one day, at least til the euening: for abstinence from morning till noone is no fast.First, Abstinence from meat and drink for one day, At least till the evening: for abstinence from morning till noon is no fast.
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(58) verse (DIV2)
885
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7714
When Hester required the Iewes to fast for her, shee forbids them to eate, or drinke, during the fast.
When Esther required the Iewes to fast for her, she forbids them to eat, or drink, during the fast.
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(58) verse (DIV2)
885
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7715
And when Dauid fasted and praied for his child begotten in adulterie, he would eate nothing till he had ended his humiliation perceiuing that the child was dead.
And when David fasted and prayed for his child begotten in adultery, he would eat nothing till he had ended his humiliation perceiving that the child was dead.
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(58) verse (DIV2)
885
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7716
This is a thing graunted by all Protestants.
This is a thing granted by all Protestants.
d vbz dt n1 vvd p-acp d n2.
(58) verse (DIV2)
885
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7717
And the very names of fasting vsed in the old and new Testament, import a totall abstinence for that time:
And the very names of fasting used in the old and new Testament, import a total abstinence for that time:
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(58) verse (DIV2)
885
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7718
which must be obserued, to discouer the absurditie of Popish fasts, wherein they allow men to drinke oft if they will,
which must be observed, to discover the absurdity of Popish fasts, wherein they allow men to drink oft if they will,
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(58) verse (DIV2)
885
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7719
and eate also, so it be not flesh:
and eat also, so it be not Flesh:
cc vvi av, av pn31 vbb xx n1:
(58) verse (DIV2)
885
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7720
but in fasting, abstinence must be vsed from all meat and drinke so farre as health and strength will suffer.
but in fasting, abstinence must be used from all meat and drink so Far as health and strength will suffer.
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(58) verse (DIV2)
885
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7721
Secondly, Abstinence from all delights of nature, whereby the outward man may be cheered and refreshed, as musicke, sweete smells, soft apparell, recreations, and such like.
Secondly, Abstinence from all delights of nature, whereby the outward man may be cheered and refreshed, as music, sweet smells, soft apparel, recreations, and such like.
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(58) verse (DIV2)
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7722
This Daniel obserued for three weekes of daies;
This daniel observed for three weeks of days;
np1 np1 vvn p-acp crd n2 pp-f n2;
(58) verse (DIV2)
885
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7723
I ate (saith he) no pleasant bread, neither came flesh or wine in my mouth, I ate (Says he) no pleasant bred, neither Come Flesh or wine in my Mouth,
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(58) verse (DIV2)
885
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neither did I anoint my selfe at all: and the like may we see in many examples of the old Testament.neither did I anoint my self At all: and the like may we see in many Examples of the old Testament.
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(58) verse (DIV2)
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7725
They cast dust and ashes vpon their heads, in stead of anointing themselues with oyle: and for soft apparell, they put on sackcloath next their skin:
They cast dust and Ashes upon their Heads, in stead of anointing themselves with oil: and for soft apparel, they put on Sackcloth next their skin:
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(58) verse (DIV2)
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7726
they waked when they should haue slept; and lay vpon the ground in stead of beds:
they waked when they should have slept; and lay upon the ground in stead of Beds:
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(58) verse (DIV2)
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7727
the bridegroome went out of his chamber, and the bride out of her bride-chamber: for mirth there was mourning;
the bridegroom went out of his chamber, and the bride out of her bridechamber: for mirth there was mourning;
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(58) verse (DIV2)
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7728
and howling in stead of singing. Thirdly, a man must humble and afflict his bodie in fasting;
and howling in stead of singing. Thirdly, a man must humble and afflict his body in fasting;
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(58) verse (DIV2)
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7729
and therefore must be sparing in his diet and delights before the day of fasting:
and Therefore must be sparing in his diet and delights before the day of fasting:
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(58) verse (DIV2)
885
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7730
for a man may so pamper and full himselfe, that he shal not neede to eate or drinke for one whole day; but such persons fast not:
for a man may so pamper and full himself, that he shall not need to eat or drink for one Whole day; but such Persons fast not:
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(58) verse (DIV2)
885
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7731
the time of our fast must be a time of humiliation: men must afflict themselues therein, as Ezra saith:
the time of our fast must be a time of humiliation: men must afflict themselves therein, as Ezra Says:
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(58) verse (DIV2)
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7732
they must beate downe the bodie, and bring it into subiection, as Paul did:
they must beat down the body, and bring it into subjection, as Paul did:
pns32 vmb vvi a-acp dt n1, cc vvb pn31 p-acp n1, p-acp np1 vdd:
(58) verse (DIV2)
885
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7733
for though Ahabs fasting was but outward, yet thus he humbled himselfe before the Lord, 1. king. 21. 27. 29. Gods children therefore must see in their religious fasts, that their bodies be humbled with their soules.
for though Ahabs fasting was but outward, yet thus he humbled himself before the Lord, 1. King. 21. 27. 29. God's children Therefore must see in their religious fasts, that their bodies be humbled with their Souls.
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(58) verse (DIV2)
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7734
Here indeede care must be had, that in humbling our bodies we destroy not nature,
Here indeed care must be had, that in humbling our bodies we destroy not nature,
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(58) verse (DIV2)
885
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7735
or so weaken our strength that we difable our selues to serue God in our callings afterward;
or so weaken our strength that we difable our selves to serve God in our callings afterwards;
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(58) verse (DIV2)
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7736
such afflicting of the bodie the Apostle disaloweth, Coloss. 2. 23. III. Point. Touching the right ends of a religious fast: which be foure especially. I.
such afflicting of the body the Apostle disalloweth, Coloss. 2. 23. III. Point. Touching the right ends of a religious fast: which be foure especially. I.
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(58) verse (DIV2)
885
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7737
To be a spurre and prouocation to true humiliation and repentance: for this cause the Ninevites did not onely fast thēselues;
To be a spur and provocation to true humiliation and Repentance: for this cause the Ninevites did not only fast themselves;
pc-acp vbi dt n1 cc n1 p-acp j n1 cc n1: c-acp d n1 dt np1 vdd xx av-j vvi px32;
(58) verse (DIV2)
886
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7738
but caused their beasts to be without food & water, that by hearing their lowing and bleating for meat, they might more deeply be humbled by the consideration of the desert of their owne sinnes, and so more vnfainedly repent. This stands with good reason: but caused their beasts to be without food & water, that by hearing their lowing and bleating for meat, they might more deeply be humbled by the consideration of the desert of their own Sins, and so more unfeignedly Repent. This Stands with good reason:
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(58) verse (DIV2)
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for a mans abasing and pinching of his bodie, shewes him his vnworthinesse of the comforts of Gods creatures by reason of his sinnes;
for a men abasing and pinching of his body, shows him his unworthiness of the comforts of God's creatures by reason of his Sins;
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(58) verse (DIV2)
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it leades him to see his desert of Gods wrath by reason of his transgressions, and so his heart is more deepely stricken with conscience of his owne sinnes:
it leads him to see his desert of God's wrath by reason of his transgressions, and so his heart is more deeply stricken with conscience of his own Sins:
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whereupon he doth more freely confesse them vnto God, and more carefully turne from them afterward. II. A religious fast serues for an outward testimonie and profession of our humiliation and repentance:
whereupon he does more freely confess them unto God, and more carefully turn from them afterwards. II A religious fast serves for an outward testimony and profession of our humiliation and Repentance:
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(58) verse (DIV2)
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Indeede in the old testament, they had a set time of fasting, to wit, the tenth day of the seanenth moneth:
Indeed in the old Testament, they had a Set time of fasting, to wit, the tenth day of the seanenth Monn:
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for by our abstinence from the delights of nature, and the comforts of the creatures, we solemnly professe our vnworthines thereof, and of all Gods blessings:
for by our abstinence from the delights of nature, and the comforts of the creatures, we solemnly profess our unworthiness thereof, and of all God's blessings:
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(58) verse (DIV2)
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for this the Lord bids, proclaime a fast, when he would haue his people to testifie their humiliation. III. It serues to subdue the flesh, and the corruption of nature:
for this the Lord bids, proclaim a fast, when he would have his people to testify their humiliation. III. It serves to subdue the Flesh, and the corruption of nature:
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this end is necessarie, for the soule worketh by the bodie, the inclination of the affections is greatly swaied by the bodily constitution,
this end is necessary, for the soul works by the body, the inclination of the affections is greatly swayed by the bodily constitution,
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and the soule is stained with many sinnes, by reason of the distemper of the bodie.
and the soul is stained with many Sins, by reason of the distemper of the body.
cc dt n1 vbz vvn p-acp d n2, p-acp n1 pp-f dt n1 pp-f dt n1.
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But yet this ende is not so generall as the two former: for there bee two sorts of men in Gods Church;
But yet this end is not so general as the two former: for there be two sorts of men in God's Church;
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some of so weake a constitution of body, that their ordinarie sobrietie and temperance in diet, doth sufficiently subdue the rebellion of their flesh;
Some of so weak a constitution of body, that their ordinary sobriety and temperance in diet, does sufficiently subdue the rebellion of their Flesh;
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(58) verse (DIV2)
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now these neede not to fast for this end:
now these need not to fast for this end:
av d vvb xx pc-acp vvi p-acp d n1:
(58) verse (DIV2)
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others there be, whom ordinarie temperance and sobrietie will not serue to tame the rebellion of their flesh,
Others there be, whom ordinary temperance and sobriety will not serve to tame the rebellion of their Flesh,
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and these are they that must vse religious fasting, for the subduing of the flesh to the spirit, besides their ordinarie moderation in diet. IV. Fasting serues to prepare vs vnto praier, and to further vs therein;
and these Are they that must use religious fasting, for the subduing of the Flesh to the Spirit, beside their ordinary moderation in diet. IV. Fasting serves to prepare us unto prayer, and to further us therein;
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for first it causeth watchfulnesse, & cuts off drowsinesse, and so makes a man the more liuely and fresh in prayer:
for First it Causes watchfulness, & cuts off drowsiness, and so makes a man the more lively and fresh in prayer:
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(58) verse (DIV2)
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wherevpon our Sauiour often ioynes these together, Watch and pray. Secondly, it makes vs feele our wants and miseries,
whereupon our Saviour often joins these together, Watch and pray. Secondly, it makes us feel our Wants and misery's,
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(58) verse (DIV2)
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and so brings vs to some conscience of our sinnes;
and so brings us to Some conscience of our Sins;
cc av vvz pno12 p-acp d n1 pp-f po12 n2;
(58) verse (DIV2)
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whereupon the heart is more deepely humbled, and so stirred vp more feruently to call for mercie:
whereupon the heart is more deeply humbled, and so stirred up more fervently to call for mercy:
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(58) verse (DIV2)
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and for this cause the Scripture many times ioynes prayer and fasting together.
and for this cause the Scripture many times joins prayer and fasting together.
cc p-acp d n1 dt n1 d n2 vvz n1 cc vvg av.
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IV. Point. The causes or occasions of a religious fast, which may iustly mooue vs thereunto: and they be seauen. IV. Point. The Causes or occasions of a religious fast, which may justly move us thereunto: and they be seauen.
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(58) verse (DIV2)
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First, when we our selues haue fallen into any grieuous sinne or sinnes, whereof our conscience accuseth vs, First, when we our selves have fallen into any grievous sin or Sins, whereof our conscience Accuseth us,
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(58) verse (DIV2)
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and whereby we procure the wrath of God against vs;
and whereby we procure the wrath of God against us;
cc c-crq pns12 vvb dt n1 pp-f np1 p-acp pno12;
(58) verse (DIV2)
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then to resonne our selues, and to escape the wrath of God, we had neede to giue our selues to prayer and fasting: 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie, put away their strange gods,
then to Reason's our selves, and to escape the wrath of God, we had need to give our selves to prayer and fasting: 1. Sam. 7. 6. The Israelites having fallen to Idolairie, put away their strange God's,
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(58) verse (DIV2)
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and turne vnto the Lord with weeping and fasting: and turn unto the Lord with weeping and fasting:
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(58) verse (DIV2)
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but in the newe testament, there is no set time which bindes the conscience; onely men must fast as iust occasion is offered.
but in the new Testament, there is no Set time which binds the conscience; only men must fast as just occasion is offered.
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(58) verse (DIV2)
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If it be said, that diuers reformed Churches haue set times of fasting:
If it be said, that diverse reformed Churches have Set times of fasting:
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(58) verse (DIV2)
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and when they kept the feast of Expiation, which was a type of their forgiuenes by the Messias, then they humbled themselues in fasting before the Lord, Leuit. 16. 29. Secondly, when some among vs fall into any grieuous sinne,
and when they kept the feast of Expiation, which was a type of their forgiveness by the Messias, then they humbled themselves in fasting before the Lord, Levites 16. 29. Secondly, when Some among us fallen into any grievous sin,
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(58) verse (DIV2)
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though wee our selues bee cleare from it, yet then wee must fast, because for the sinnes of others, Gods iudgements may iustly fall vpon vs. Hence it was that Paul blames the Corinthians, because they sorrowed not for the sinne of incest committed among them.
though we our selves be clear from it, yet then we must fast, Because for the Sins of Others, God's Judgments may justly fallen upon us Hence it was that Paul blames the Corinthians, Because they sorrowed not for the sin of Incest committed among them.
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And in this regard, euery godly person ought to humble himselfe, because of the grieuous sinnes of Atheisme, blasphemie, oppression, &c. which abound among vs. Thirdly, when the hand of God in any iudgement lies vpon vs:
And in this regard, every godly person ought to humble himself, Because of the grievous Sins of Atheism, blasphemy, oppression, etc. which abound among us Thirdly, when the hand of God in any judgement lies upon us:
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(58) verse (DIV2)
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so did the Israelites, when they fell in battell before the Beniamites:
so did the Israelites, when they fell in battle before the Benjaminites:
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(58) verse (DIV2)
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and so ought we to doe for many iudgements of God that haue laien long vpon vs. Fourthly, when the hand of God in any fearefull iudgement lies heauie on others, among whom we liue,
and so ought we to do for many Judgments of God that have laien long upon us Fourthly, when the hand of God in any fearful judgement lies heavy on Others, among whom we live,
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(58) verse (DIV2)
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though we our selues be freo:
though we our selves be freo:
cs pns12 po12 n2 vbb n1:
(58) verse (DIV2)
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in this case Dauid oft times humbled himselfe, not onely when his child gotten in adulterie was sicke, 2. Sam. 12. 16. but euen when his enemies were sicke he fasted, Psal. 35. 13. Fiftly, when Gods iudgements are imminent, & as it were hang ouer our heads:
in this case David oft times humbled himself, not only when his child got in adultery was sick, 2. Sam. 12. 16. but even when his enemies were sick he fasted, Psalm 35. 13. Fifty, when God's Judgments Are imminent, & as it were hang over our Heads:
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(58) verse (DIV2)
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so did I•hosaphat when his enemies came against his countrie:
so did I•hosaphat when his enemies Come against his country:
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(58) verse (DIV2)
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and in this regard we ought to humble our selues, for the professed enemies of Gods grace, are daiely plotting our subuersion.
and in this regard we ought to humble our selves, for the professed enemies of God's grace, Are daily plotting our subversion.
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Sixtly, when we stand in need of some needfull blessing of God, especially such as concerne saluation ▪ thus Cornesius besought the Lord in prayer and fasting, Sixty, when we stand in need of Some needful blessing of God, especially such as concern salvation ▪ thus Cornesius besought the Lord in prayer and fasting,
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(58) verse (DIV2)
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when he desired true resolution concerning the Messias;
when he desired true resolution Concerning the Messias;
c-crq pns31 vvd j n1 vvg dt np1;
(58) verse (DIV2)
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and so ought we to doe, to get assurance of our recōciliation with God, in the pardon of our sinnes.
and so ought we to do, to get assurance of our reconciliation with God, in the pardon of our Sins.
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Seauenthly, for Gods blessing and good successe vpon the ministerie of the Gospel; Seauenthly, for God's blessing and good success upon the Ministry of the Gospel;
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(58) verse (DIV2)
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so did the Church for Paul and Barnabas, when they sent them to preach, Act. 13. 3. and so ought we to doe at this day.
so did the Church for Paul and Barnabas, when they sent them to preach, Act. 13. 3. and so ought we to do At this day.
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These be the iust occasions of fasting mentioned in the word, whereto wee may referre the rest:
These be the just occasions of fasting mentioned in the word, whereto we may refer the rest:
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(58) verse (DIV2)
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and when any of these befall particular persons, families, congregations, cities, countries, or kingdomes, then they ought to humble themselues in fasting, before the Lord ▪
and when any of these befall particular Persons, families, congregations, cities, countries, or kingdoms, then they ought to humble themselves in fasting, before the Lord ▪
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(58) verse (DIV2)
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U. Point. The time of a religious fast: this now is free in regard of conscience. U. Point. The time of a religious fast: this now is free in regard of conscience.
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I answer, those fasts are set for orders sake, and not to binde conscience, and they are ciuill fasts and not religious,
I answer, those fasts Are Set for order sake, and not to bind conscience, and they Are civil fasts and not religious,
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(58) verse (DIV2)
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for the Church may al•er them at her pleasure.
for the Church may al•er them At her pleasure.
p-acp dt n1 vmb vvi pno32 p-acp po31 n1.
(58) verse (DIV2)
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The time of a religious fast, is the time of mourning, which is vncertaine vnto any Church,
The time of a religious fast, is the time of mourning, which is uncertain unto any Church,
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(58) verse (DIV2)
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and therefore the time thereof cannot be set;
and Therefore the time thereof cannot be Set;
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(58) verse (DIV2)
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which must bee marked, because the church of Rome doth herein erre, in that they bind mens consciences to their set times of religious fasts.
which must be marked, Because the Church of Room does herein err, in that they bind men's Consciences to their Set times of religious fasts.
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Tollet. instr. Sacerd. l. 6. c. •. UI. Point. The kinds of a religious fast: and they are two; priuate and publike. Tollet. Instruction. Sacred l. 6. c. •. UI. Point. The Kinds of a religious fast: and they Are two; private and public.
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A priuate fast, is that which is performed priuately, either by one man alone, for some of the forenamed occasions peculiar to to himselfe,
A private fast, is that which is performed privately, either by one man alone, for Some of the forenamed occasions peculiar to to himself,
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(58) verse (DIV2)
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as Cornelius did (Act. 10. 33.) when he desired to know the true Messiss;
as Cornelius did (Act. 10. 33.) when he desired to know the true Messiss;
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(58) verse (DIV2)
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or by a priuate familie, vpon peculiar causes mouing them thereto, and so did Hester fast with her maides, Hester, 4. 16. This fast was foretold by Zacharie, The land shall bewaile, euery familie apart, the familie of the house of Dauid apart,
or by a private family, upon peculiar Causes moving them thereto, and so did Esther fast with her maids, Esther, 4. 16. This fast was foretold by Zacharias, The land shall bewail, every family apart, the family of the house of David apart,
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(58) verse (DIV2)
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and their wines apart, &c. A publike fass, is that which is performed publikely, by diuers families assembling, in one or in many congregations:and their wines apart, etc. A public fass, is that which is performed publicly, by diverse families assembling, in one or in many congregations:
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(58) verse (DIV2)
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and this publike fast is appointed partly by the Church, & partly by the Magistrate: the Church must iudge of the time and occasion thereof;
and this public fast is appointed partly by the Church, & partly by the Magistrate: the Church must judge of the time and occasion thereof;
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(58) verse (DIV2)
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and the Magistrate must authorize and proclaime it. Againe, a religious fast may be distinguished otherwaies, in respect of the time of continuance, and manner of abstinence therin:
and the Magistrate must authorise and proclaim it. Again, a religious fast may be distinguished otherways, in respect of the time of Continuance, and manner of abstinence therein:
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(58) verse (DIV2)
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for sometime a religious fast is onely from one meale for one day, as Iudg. 20. 26. sometime it is from one meale for many daies together,
for sometime a religious fast is only from one meal for one day, as Judges 20. 26. sometime it is from one meal for many days together,
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(58) verse (DIV2)
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as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan; abstaining from their dinners,
as 1. Sam. 31. 13. they fasted seauen days together for Saul and Ionathan; abstaining from their dinners,
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(58) verse (DIV2)
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and taking some refreshing in the euening:
and taking Some refreshing in the evening:
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(58) verse (DIV2)
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and so Daniel fasted for three weekes of daies, that is, each day from morning till night, Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together;
and so daniel fasted for three weeks of days, that is, each day from morning till night, Dan. 10. 3. And sometime it is from all kind of sustenance for many days together;
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(58) verse (DIV2)
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so Hester and her maides fasted three daies, Hest. 4. 16. Now the two former may be vsed of vs as occasion serueth;
so Esther and her maids fasted three days, Hest. 4. 16. Now the two former may be used of us as occasion serveth;
av np1 cc po31 n2 vvd crd n2, np1 crd crd av dt crd j vmb vbi vvn pp-f pno12 p-acp n1 vvz;
(58) verse (DIV2)
889
Page 332
7798
but this last is very dangerous; for it is not with vs in this regard, as it was with the Iewes;
but this last is very dangerous; for it is not with us in this regard, as it was with the Iewes;
cc-acp d ord vbz av j; p-acp pn31 vbz xx p-acp pno12 p-acp d n1, c-acp pn31 vbds p-acp dt np2;
(58) verse (DIV2)
889
Page 332
7799
they liued in hot countries, and so had colde stomacks, by reason whereof they might fast three daies without any great inconuenience:
they lived in hight countries, and so had cold stomachs, by reason whereof they might fast three days without any great inconvenience:
pns32 vvd p-acp j n2, cc av vhd j-jn n2, p-acp n1 c-crq pns32 vmd vvi crd n2 p-acp d j n1:
(58) verse (DIV2)
889
Page 332
7839
— for their heart was not vpright with him: — for their heart was not upright with him:
— p-acp po32 n1 vbds xx av-j p-acp pno31:
(58) verse (DIV2)
892
Page 334
7800
but wee that liue in colder clymates, haue hotter stomacks, and so haue neede of more and oftener refreshing then they had;
but we that live in colder climates, have hotter stomachs, and so have need of more and oftener refreshing then they had;
cc-acp pns12 cst vvb p-acp jc-jn n2, vhb jc n2, cc av vhb n1 pp-f n1 cc av-c vvg av pns32 vhd;
(58) verse (DIV2)
889
Page 332
7801
neither can we fast so long without endangering life or health: now fasting must bee to humble and afflict the body, but not to destroy it.
neither can we fast so long without endangering life or health: now fasting must be to humble and afflict the body, but not to destroy it.
dx vmb pns12 vvi av av-j p-acp vvg n1 cc n1: av vvg vmb vbi p-acp j cc vvi dt n1, cc-acp xx pc-acp vvi pn31.
(58) verse (DIV2)
889
Page 332
7802
Thus much of fasting in generall: now I come to Christs doctrine of fasting here propounded.
Thus much of fasting in general: now I come to Christ Doctrine of fasting Here propounded.
av d pp-f vvg p-acp n1: av pns11 vvb pc-acp npg1 n1 pp-f vvg av vvn.
(58) verse (DIV2)
890
Page 332
7803
And first, of his reformation of the abuses thereof then vsed among the Iewes: When ye fast looke not as the hypocrites, &c. Quest.
And First, of his Reformation of the Abuses thereof then used among the Iewes: When you fast look not as the Hypocrites, etc. Quest.
cc ord, pp-f po31 n1 pp-f dt n2 av av vvn p-acp dt np2: c-crq pn22 av-j vvb xx p-acp dt n2, av n1.
(58) verse (DIV2)
890
Page 332
7804
How doth this agree with the commandement of God, Ioel. 1. 13, 14. where hee bids them howle and crie in their fast, which cannot be without a mournfull countenance;
How does this agree with the Commandment of God, Joel 1. 13, 14. where he bids them howl and cry in their fast, which cannot be without a mournful countenance;
q-crq vdz d vvi p-acp dt n1 pp-f np1, np1 crd crd, crd c-crq pns31 vvz pno32 vvi cc vvi p-acp po32 n1, r-crq vmbx vbi p-acp dt j n1;
(58) verse (DIV2)
890
Page 332
7805
and indeede in a true fast rightly celebrated, the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie.
and indeed in a true fast rightly celebrated, the sorrow of the heart must needs be testified by Some convenient Signs and gesture in the body.
cc av p-acp dt j av-j av-jn vvn, dt n1 pp-f dt n1 vmb av vbi vvn p-acp d j n2 cc n1 p-acp dt n1.
(58) verse (DIV2)
890
Page 332
7806
Ans. Christ doth not here simply condemne a sorrowfull countenance in fasting, when as iust occasion of sorrow therein is offered;Ans. christ does not Here simply condemn a sorrowful countenance in fasting, when as just occasion of sorrow therein is offered;
np1 np1 vdz xx av av-j vvi dt j n1 p-acp vvg, c-crq c-acp j n1 pp-f n1 av vbz vvn;
(58) verse (DIV2)
890
Page 332
7807
for Nehemiah looked sad: but onely the hypocrisie of the Pharisies, who when they fasted had a sad countenance, without a sorrowfull heart;
for Nehemiah looked sad: but only the hypocrisy of the Pharisees, who when they fasted had a sad countenance, without a sorrowful heart;
p-acp np1 vvd j: cc-acp av-j dt n1 pp-f dt np2, r-crq c-crq pns32 vvd vhd dt j n1, p-acp dt j n1;
(58) verse (DIV2)
890
Page 332
7808
for all their heauie lookes, they had no broken spirits:
for all their heavy looks, they had no broken spirits:
p-acp d po32 j n2, pns32 vhd dx j-vvn n2:
(58) verse (DIV2)
890
Page 332
7809
this therefore Christ saith, carrie not a sad and heauie looke, when thou hast no sorrowfull mourning heart;
this Therefore christ Says, carry not a sad and heavy look, when thou hast no sorrowful mourning heart;
d av np1 vvz, vvb xx av j cc j n1, c-crq pns21 vh2 dx j j-vvg n1;
(58) verse (DIV2)
890
Page 333
7810
mind not thy outward countenance, in respect of thy heart and conscience.
mind not thy outward countenance, in respect of thy heart and conscience.
vvb xx po21 j n1, p-acp n1 pp-f po21 n1 cc n1.
(58) verse (DIV2)
890
Page 333
7811
For they disfigure their faces, &c. This also may seeme not blame-worthie, for Gods children haue in their fasts diuers waies disfigured their faces, and beene approoued:For they disfigure their faces, etc. This also may seem not blameworthy, for God's children have in their fasts diverse ways disfigured their faces, and been approved:
c-acp pns32 vvb po32 n2, av d av vmb vvi xx j, p-acp npg1 n2 vhb p-acp po32 n2 j n2 vvn po32 n2, cc vbn vvn:
(58) verse (DIV2)
890
Page 333
7812
Ezra pluckt off the haire of his head and of his beard: Ezra plucked off the hair of his head and of his beard:
np1 vvd a-acp dt n1 pp-f po31 n1 cc pp-f po31 n1:
(58) verse (DIV2)
890
Page 333
7813
and Ioshuah and the Israelites fell to the ground vpon their face, and put dust vpon their heads, which could not but disfigure their faces.
and Joshua and the Israelites fell to the ground upon their face, and put dust upon their Heads, which could not but disfigure their faces.
cc np1 cc dt np2 vvd p-acp dt n1 p-acp po32 n1, cc vvd n1 p-acp po32 n2, r-crq vmd xx cc-acp vvi po32 n2.
(58) verse (DIV2)
890
Page 333
7814
Answ. The Pharisies are blamed for disfiguring their faces, in diuers respects, and that iustly; for first, this was the chiefe and onely thing they looked to in their fasts,Answer The Pharisees Are blamed for disfiguring their faces, in diverse respects, and that justly; for First, this was the chief and only thing they looked to in their fasts,
np1 dt np2 vbr vvn p-acp vvg po32 n2, p-acp j n2, cc cst av-j; p-acp ord, d vbds dt j-jn cc j n1 pns32 vvd p-acp p-acp po32 n2,
(58) verse (DIV2)
890
Page 333
7815
euen the outward shewe thereof, which God hateth.
even the outward show thereof, which God hates.
av-j dt j n1 av, r-crq np1 vvz.
(58) verse (DIV2)
890
Page 333
7816
Againe, the word translated disfigure, signifieth the very abolishing of their fauour and visage, which is farre more then the auncient Iewes euer vsed to doe;
Again, the word translated disfigure, signifies the very abolishing of their favour and visage, which is Far more then the ancient Iewes ever used to do;
av, dt n1 vvn vvi, vvz dt j n-vvg pp-f po32 n1 cc n1, r-crq vbz av-j av-dc cs dt j np2 av vvd pc-acp vdi;
(58) verse (DIV2)
890
Page 333
7817
they indeed humbled their bodies, and testified their sorrow, which God approoued:
they indeed humbled their bodies, and testified their sorrow, which God approved:
pns32 av vvd po32 n2, cc vvd po32 n1, r-crq np1 vvn:
(58) verse (DIV2)
890
Page 333
7818
but they sought not to deforme their naturall complexion, they pined not themselues to make their faces pale, that so men might the better take notice of their much fasting, as these Pharisies did:
but they sought not to deform their natural complexion, they pined not themselves to make their faces pale, that so men might the better take notice of their much fasting, as these Pharisees did:
cc-acp pns32 vvd xx pc-acp vvi po32 j n1, pns32 vvd xx px32 pc-acp vvi po32 n2 j, cst av n2 vmd dt av-jc vvi n1 pp-f po32 d vvg, c-acp d np1 vdd:
(58) verse (DIV2)
890
Page 333
7819
and such were they in Pauls time, who spared not their bodies, Colos. 2. 23. Thus much for the meaning.
and such were they in Paul's time, who spared not their bodies, Colos 2. 23. Thus much for the meaning.
cc d vbdr pns32 p-acp npg1 n1, r-crq vvd xx po32 n2, np1 crd crd av av-d c-acp dt n1.
(58) verse (DIV2)
890
Page 333
7820
The words thus explaned containe two parts; a commandement, & a reason thereof. The commandement forbiddeth •ained mourning in fasting, Looke not as the hypocrites:
The words thus explained contain two parts; a Commandment, & a reason thereof. The Commandment forbiddeth •ained mourning in fasting, Look not as the Hypocrites:
dt n2 av vvd vvi crd n2; dt n1, cc dt n1 av. dt n1 vvz j n1 p-acp vvg, vvb xx p-acp dt n2:
(58) verse (DIV2)
891
Page 333
7821
as if he should say, The hypocritical Scribes and Pharisies when they fast, make an outward shewe of contrition and sorrow,
as if he should say, The hypocritical Scribes and Pharisees when they fast, make an outward show of contrition and sorrow,
c-acp cs pns31 vmd vvi, dt j n2 cc np2 c-crq pns32 av-j, vvb dt j n1 pp-f n1 cc n1,
(58) verse (DIV2)
891
Page 333
7822
when as indeed their hearts are no whit humbled; but you shall not doe so.
when as indeed their hearts Are no whit humbled; but you shall not do so.
c-crq c-acp av po32 n2 vbr dx n1 vvn; cc-acp pn22 vmb xx vdi av.
(58) verse (DIV2)
891
Page 333
7823
The reason of the former prohibition is drawne from the practise of hypocrites, which is set out by the ende and fruite thereof:
The reason of the former prohibition is drawn from the practice of Hypocrites, which is Set out by the end and fruit thereof:
dt n1 pp-f dt j n1 vbz vvn p-acp dt n1 pp-f n2, r-crq vbz vvn av p-acp dt n1 cc n1 av:
(58) verse (DIV2)
891
Page 333
7824
their practise is to disfigure their faces, therein is all their sorrow: their end is ostentation, that they might be seene vnto men to fast.
their practice is to disfigure their faces, therein is all their sorrow: their end is ostentation, that they might be seen unto men to fast.
po32 n1 vbz p-acp vvb po32 n2, av vbz d po32 n1: po32 n1 vbz n1, cst pns32 vmd vbi vvn p-acp n2 pc-acp vvi.
(58) verse (DIV2)
891
Page 333
7825
And the fruit is answerable, verely I say vnto you they haue their reward: that is, reputation and praise of men.
And the fruit is answerable, verily I say unto you they have their reward: that is, reputation and praise of men.
cc dt n1 vbz j, av-j pns11 vvb p-acp pn22 pns32 vhb po32 n1: cst vbz, n1 cc n1 pp-f n2.
(58) verse (DIV2)
891
Page 333
7826
Thus then we see that Christ cōdemnes not religious fasting, nor godly sorrow therein, no nor yet the seemely signes of godly sorrow;
Thus then we see that christ condemns not religious fasting, nor godly sorrow therein, no nor yet the seemly Signs of godly sorrow;
av cs pns12 vvb cst np1 vvz xx j vvg, ccx j n1 av, uh-dx ccx av dt j n2 pp-f j n1;
(58) verse (DIV2)
891
Page 333
7827
but onely hypocriticall fasting, when men haue mournfull lookes, without humble and contrite hearts. The Vses. 1. Here obserue the practise of these Scribes and Pharisies in Christs time:
but only hypocritical fasting, when men have mournful looks, without humble and contrite hearts. The Uses. 1. Here observe the practice of these Scribes and Pharisees in Christ time:
cc-acp av-j j n-vvg, c-crq n2 vhb j n2, p-acp j cc j n2. dt vvz. crd av vvb dt n1 pp-f d n2 cc np2 p-acp npg1 n1:
(58) verse (DIV2)
891
Page 333
7828
they did not only fast often, as twice a weeke, but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast:
they did not only fast often, as twice a Week, but they were careful in observing all outward Rites and Signs pertaining to a religious fast:
pns32 vdd xx av-j av-j av, c-acp av dt n1, cc-acp pns32 vbdr j p-acp vvg d j n2 cc n2 vvg p-acp dt j n1:
(58) verse (DIV2)
892
Page 333
7829
yet as in the two former duties of Almes-deeds, & Praier, so in this, the principal thing is wanting;
yet as in the two former duties of Almsdeeds, & Prayer, so in this, the principal thing is wanting;
av c-acp p-acp dt crd j n2 pp-f n2, cc n1, av p-acp d, dt j-jn n1 vbz vvg;
(58) verse (DIV2)
892
Page 333
7830
that is, truth & sincerity of heart; for their sowre looks came not frō sorrowful hearts:
that is, truth & sincerity of heart; for their sour looks Come not from sorrowful hearts:
d vbz, n1 cc n1 pp-f n1; p-acp po32 j n2 vvd xx p-acp j n2:
(58) verse (DIV2)
892
Page 333
7831
they were whole and righteous in their own conceit, and so needed not the Phisition. Christ Iesus, nor amendment of life.
they were Whole and righteous in their own conceit, and so needed not the physician. christ Iesus, nor amendment of life.
pns32 vbdr j-jn cc j p-acp po32 d n1, cc av vvd xx dt n1. np1 np1, ccx n1 pp-f n1.
(58) verse (DIV2)
892
Page 333
7832
Now in them we may see a true patterne of the propertie of naturall men in matters of religion, they more busie thēselues about the outward worke, then inward truth;
Now in them we may see a true pattern of the property of natural men in matters of Religion, they more busy themselves about the outward work, then inward truth;
av p-acp pno32 pns12 vmb vvi dt j n1 pp-f dt n1 pp-f j n2 p-acp n2 pp-f n1, pns32 av-dc j px32 p-acp dt j n1, av j n1;
(58) verse (DIV2)
892
Page 334
7833
they content themselues with outward rytes and ceremonies, and little regard the true worship of the heart.
they content themselves with outward Rites and ceremonies, and little regard the true worship of the heart.
pns32 vvb px32 p-acp j n2 cc n2, cc j n1 dt j n1 pp-f dt n1.
(58) verse (DIV2)
892
Page 334
7834
See this in Ahab, who humbled himselfe outwardly in great measure, for feare of punishment,
See this in Ahab, who humbled himself outwardly in great measure, for Fear of punishment,
vvb d p-acp np1, r-crq vvd px31 av-j p-acp j n1, p-acp n1 pp-f n1,
(58) verse (DIV2)
892
Page 334
7835
but hee contented himselfe therewith, and neuer came to true humiliation of heart, in sorrow for sinne,
but he contented himself therewith, and never Come to true humiliation of heart, in sorrow for sin,
cc-acp pns31 vvn px31 av, cc av-x vvd p-acp j n1 pp-f n1, p-acp n1 p-acp n1,
(58) verse (DIV2)
892
Page 334
7836
for he continued still in his old sinnes:
for he continued still in his old Sins:
c-acp pns31 vvd av p-acp po31 j n2:
(58) verse (DIV2)
892
Page 334
7837
and the Israelites, both in the wildernesse, and in the land of Canaan, when God afflicted them, would humble themselues and seeke his fauour;
and the Israelites, both in the Wilderness, and in the land of Canaan, when God afflicted them, would humble themselves and seek his favour;
cc dt np2, av-d p-acp dt n1, cc p-acp dt n1 pp-f np1, c-crq np1 vvd pno32, vmd vvi px32 cc vvb po31 n1;
(58) verse (DIV2)
892
Page 334
7838
but yet not in constant sinceritie and truth, for as Dauid saith, They flattered him with their mouth:
but yet not in constant sincerity and truth, for as David Says, They flattered him with their Mouth:
cc-acp av xx p-acp j n1 cc n1, c-acp c-acp np1 vvz, pns32 vvd pno31 p-acp po32 n1:
(58) verse (DIV2)
892
Page 334
7840
they performed the outward ceremonies, and so drew neere to God with their lips, but their heart was farre from him.
they performed the outward ceremonies, and so drew near to God with their lips, but their heart was Far from him.
pns32 vvd dt j n2, cc av vvd av-j p-acp np1 p-acp po32 n2, cc-acp po32 n1 vbds av-j p-acp pno31.
(58) verse (DIV2)
892
Page 334
7841
And thus it goeth generally with naturall men:
And thus it Goes generally with natural men:
cc av pn31 vvz av-j p-acp j n2:
(58) verse (DIV2)
892
Page 334
7842
the whole religion of the Papists stands in outward ceremoniall actions, partly Iewish and partly heathenish;
the Whole Religion of the Papists Stands in outward ceremonial actions, partly Jewish and partly Heathenish;
dt j-jn n1 pp-f dt njp2 vvz p-acp j j n2, av jp cc av j;
(58) verse (DIV2)
892
Page 334
7843
and when they haue obserued them, they looke no further. And so it fareth with many among vs, that professe true religion;
and when they have observed them, they look no further. And so it fareth with many among us, that profess true Religion;
cc c-crq pns32 vhb vvn pno32, pns32 vvb av-dx av-jc. cc av pn31 vvz p-acp d p-acp pno12, cst vvb j n1;
(58) verse (DIV2)
892
Page 334
7844
for the ignorant sort (which are very many euery where) content themselues with the outward actions of religion;
for the ignorant sort (which Are very many every where) content themselves with the outward actions of Religion;
p-acp dt j n1 (r-crq vbr av d d c-crq) vvi px32 p-acp dt j n2 pp-f n1;
(58) verse (DIV2)
892
Page 334
7845
as comming to Church, hearing the word read, and sometime preached, and receiuing the Sacrament, once or twice a yere;
as coming to Church, hearing the word read, and sometime preached, and receiving the Sacrament, once or twice a year;
c-acp vvg p-acp n1, vvg dt n1 vvb, cc av vvd, cc vvg dt n1, a-acp cc av dt n1;
(58) verse (DIV2)
892
Page 334
7846
and when the worke is done (though without vnderstanding) yet all is well, they thinke God is serued wel enough.
and when the work is done (though without understanding) yet all is well, they think God is served well enough.
cc c-crq dt n1 vbz vdn (cs p-acp vvg) av d vbz av, pns32 vvb np1 vbz vvn av av-d.
(58) verse (DIV2)
892
Page 334
7847
Yea many that haue knowledge, doe yet rest in the outward actions of religion;
Yea many that have knowledge, do yet rest in the outward actions of Religion;
uh d cst vhb n1, vdb av vvi p-acp dt j n2 pp-f n1;
(58) verse (DIV2)
892
Page 334
7848
for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse? and so though they beare some shew of religion,
for do not Some esteem the conscionable endeavour of moral Obedience to be but preciseness? and so though they bear Some show of Religion,
c-acp vdb xx d vvi dt j n1 pp-f j n1 pc-acp vbi p-acp n1? cc av cs pns32 vvb d n1 pp-f n1,
(58) verse (DIV2)
892
Page 334
7849
yet they reproach the power of it in others.
yet they reproach the power of it in Others.
av pns32 vvb dt n1 pp-f pn31 p-acp n2-jn.
(58) verse (DIV2)
892
Page 334
7850
And another sort doe onely so farre forth maintaine and professe religion, as it standeth with the good of their outward estate,
And Another sort do only so Far forth maintain and profess Religion, as it Stands with the good of their outward estate,
cc j-jn n1 vdb av-j av av-j av vvi cc vvi n1, c-acp pn31 vvz p-acp dt j pp-f po32 j n1,
(58) verse (DIV2)
892
Page 334
7851
and their peaceable fruition of wealth, honour, and delights, and so make a policie of religion and pietie.
and their peaceable fruition of wealth, honour, and delights, and so make a policy of Religion and piety.
cc po32 j n1 pp-f n1, n1, cc n2, cc av vvb dt n1 pp-f n1 cc n1.
(58) verse (DIV2)
892
Page 334
7852
But let all these take heed vnto their soules, and betime repent, for these practises make them hypocrites in religion, whose end will be damnation;
But let all these take heed unto their Souls, and betime Repent, for these practises make them Hypocrites in Religion, whose end will be damnation;
cc-acp vvb d d vvb n1 p-acp po32 n2, cc av vvb, p-acp d n2 vvb pno32 n2 p-acp n1, rg-crq n1 vmb vbi n1;
(58) verse (DIV2)
892
Page 334
7853
and therefore bring thy heart to God, with thy outward worship, and content not thy selfe with the shew of godlinesse,
and Therefore bring thy heart to God, with thy outward worship, and content not thy self with the show of godliness,
cc av vvb po21 n1 p-acp np1, p-acp po21 j n1, cc vvb xx po21 n1 p-acp dt n1 pp-f n1,
(58) verse (DIV2)
892
Page 334
7854
but get the power of it, and shew it in thy conuersation; and embrace religion for it selfe, and not for the world.
but get the power of it, and show it in thy Conversation; and embrace Religion for it self, and not for the world.
cc-acp vvb dt n1 pp-f pn31, cc vvi pn31 p-acp po21 n1; cc vvb n1 p-acp pn31 n1, cc xx p-acp dt n1.
(58) verse (DIV2)
892
Page 334
7855
Secondly, is the Pharisies fasting condemned of Christ, because they rested in the outward worke,
Secondly, is the Pharisees fasting condemned of christ, Because they rested in the outward work,
ord, vbz dt np2 vvg vvd pp-f np1, c-acp pns32 vvd p-acp dt j n1,
(58) verse (DIV2)
893
Page 334
7856
and did it in ostentation, for the praise of men? then doubtlesse Popish fasting is abhominable,
and did it in ostentation, for the praise of men? then doubtless Popish fasting is abominable,
cc vdd pn31 p-acp n1, p-acp dt n1 pp-f n2? av av-j j n-vvg vbz j,
(58) verse (DIV2)
893
Page 334
7857
because it aboundeth with more abuses: for I. In their religious fasts, they allow one meale, so it be not flesh;
Because it Aboundeth with more Abuses: for I. In their religious fasts, they allow one meal, so it be not Flesh;
c-acp pn31 vvz p-acp dc n2: c-acp pns11. p-acp po32 j n2, pns32 vvb pi n1, av pn31 vbb xx n1;
(58) verse (DIV2)
893
Page 334
7858
and besides that, drinking of any kind of wines, or drinkes, taking of electuaries, and strong waters, conserues,
and beside that, drinking of any kind of wines, or drinks, taking of electuaries, and strong waters, conserves,
cc p-acp d, vvg pp-f d n1 pp-f n2, cc vvz, vvg pp-f n2, cc j n2, n2,
(58) verse (DIV2)
893
Page 335
7859
and such like, at any time of the day;
and such like, At any time of the day;
cc d av-j, p-acp d n1 pp-f dt n1;
(58) verse (DIV2)
893
Page 335
7860
which is a mock-fast, and nothing else. II. They make distinction of meates necessarie to a fast,
which is a Mock-fast, and nothing Else. II They make distinction of Meats necessary to a fast,
r-crq vbz dt j, cc pix av. crd pns32 vvb n1 pp-f n2 j p-acp dt n1,
(58) verse (DIV2)
893
Page 335
7861
and that not for ciuill endes, as Magistrates may doe; or for temperance sake, as priuate men may doe:
and that not for civil ends, as Magistrates may do; or for temperance sake, as private men may do:
cc cst xx p-acp j n2, c-acp n2 vmb vdi; cc p-acp n1 n1, c-acp j n2 vmb vdi:
(58) verse (DIV2)
893
Page 335
7862
but for conscience sake, which is a doctrine of deuils, as the Apostle saith. III. They binde men in conscience to many set daies of fasting, and make the omission thereof a deadly sinne;
but for conscience sake, which is a Doctrine of Devils, as the Apostle Says. III. They bind men in conscience to many Set days of fasting, and make the omission thereof a deadly sin;
cc-acp p-acp n1 n1, r-crq vbz dt n1 pp-f n2, p-acp dt np1 vvz. np1. pns32 vvb n2 p-acp n1 p-acp d j-vvn n2 pp-f vvg, cc vvi dt n1 av dt j n1;
(58) verse (DIV2)
893
Page 335
7863
wherein they take away our Christian libertie:
wherein they take away our Christian liberty:
c-crq pns32 vvb av po12 np1 n1:
(58) verse (DIV2)
893
Page 335
7864
for there was no want of care in our Sauiour Christ, to appoint all good meanes for the mortifying of the flesh,
for there was no want of care in our Saviour christ, to appoint all good means for the mortifying of the Flesh,
c-acp a-acp vbds dx n1 pp-f n1 p-acp po12 n1 np1, pc-acp vvi d j n2 p-acp dt j-vvg pp-f dt n1,
(58) verse (DIV2)
893
Page 335
7865
and yet he prescribed no set fasts in the new Testament. IV. They make fasting meritorious, teaching, that a man therby may satisfie Gods iustice;
and yet he prescribed no Set fasts in the new Testament. IV. They make fasting meritorious, teaching, that a man thereby may satisfy God's Justice;
cc av pns31 vvd dx j-vvn n2 p-acp dt j n1. np1 pns32 vvb vvg j, vvg, cst dt n1 av vmb vvi npg1 n1;
(58) verse (DIV2)
893
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7866
whereby they doe blasphemously der•gate from the al-sufficiencie of Christs obedience and passion.
whereby they do blasphemously der•gate from the All-sufficiency of Christ Obedience and passion.
c-crq pns32 vdb av-j vvi p-acp dt n1 pp-f npg1 n1 cc n1.
(58) verse (DIV2)
893
Page 335
7867
Now •ith they haue thus defaced religious fasting, let vs learne by Christs command, not to fast as the Papists doe.
Now •ith they have thus defaced religious fasting, let us Learn by Christ command, not to fast as the Papists doe.
av av pns32 vhb av vvn j n-vvg, vvb pno12 vvi p-acp npg1 n1, xx p-acp av-j c-acp dt njp2 n1.
(58) verse (DIV2)
893
Page 335
7868
Thirdly, Christ saying to his Disciples, when ye fast, takes it for granted, that sometimes they fasted, and so ought to doe:
Thirdly, christ saying to his Disciples, when you fast, Takes it for granted, that sometime they fasted, and so ought to do:
ord, np1 vvg p-acp po31 n2, c-crq pn22 av-j, vvz pn31 p-acp vvn, cst av pns32 vvd, cc av vmd pc-acp vdi:
(58) verse (DIV2)
894
Page 335
7869
& here he blames the Pharisies, not for fasting simply, but for their hypocrisie therein:
& Here he blames the Pharisees, not for fasting simply, but for their hypocrisy therein:
cc av pns31 vvz dt np2, xx p-acp vvg av-j, cc-acp p-acp po32 n1 av:
(58) verse (DIV2)
894
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7870
whereby wee see, that Christ requires of all the godly, that when iust occasion is offered, they should fast, either publikely, or in priuate.
whereby we see, that christ requires of all the godly, that when just occasion is offered, they should fast, either publicly, or in private.
c-crq pns12 vvb, cst np1 vvz pp-f d dt j, cst c-crq j n1 vbz vvn, pns32 vmd av-j, av-d av-j, cc p-acp j.
(58) verse (DIV2)
894
Page 335
7871
And if Christ blame the Pharisies for their bad manner of fasting, then much more wil he blame them that fast not at all,
And if christ blame the Pharisees for their bad manner of fasting, then much more will he blame them that fast not At all,
cc cs np1 vvb dt np2 p-acp po32 j n1 pp-f vvg, av av-d av-dc vmb pns31 vvi pno32 cst vvb xx p-acp d,
(58) verse (DIV2)
894
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7872
though neuer so iust occasion be giuen vnto them;
though never so just occasion be given unto them;
cs av-x av j n1 vbb vvn p-acp pno32;
(58) verse (DIV2)
894
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7873
for in this case it is not a thing indifferent, but necessarie, for the want whereof, God doth many times renue and increase his iudgements,
for in this case it is not a thing indifferent, but necessary, for the want whereof, God does many times renew and increase his Judgments,
c-acp p-acp d n1 pn31 vbz xx dt n1 j, cc-acp j, p-acp dt n1 c-crq, np1 vdz d n2 vvi cc vvi po31 n2,
(58) verse (DIV2)
894
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7874
as wee may see, I say 22. 12, 13, 14. Wherefore to mooue our hearts hereunto, let vs consider these reasons:
as we may see, I say 22. 12, 13, 14. Wherefore to move our hearts hereunto, let us Consider these Reasons:
c-acp pns12 vmb vvi, pns11 vvb crd crd, crd, crd c-crq p-acp vvb po12 n2 av, vvb pno12 vvi d n2:
(58) verse (DIV2)
894
Page 335
7875
First, wee haue here in the worthy president of most holy men in time past, who carefully performed this dutie, when occasion was offered; First, we have Here in the worthy president of most holy men in time past, who carefully performed this duty, when occasion was offered;
ord, pns12 vhb av p-acp dt j n1 pp-f ds j n2 p-acp n1 j, r-crq av-j vvd d n1, c-crq n1 vbds vvn;
(58) verse (DIV2)
894
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7876
as Dauid, Daniel, Ezra, Nehemiah, our Sauiour Christ, and his Apostles, especially Paul, who fasted often:
as David, daniel, Ezra, Nehemiah, our Saviour christ, and his Apostles, especially Paul, who fasted often:
c-acp np1, np1, np1, np1, po12 n1 np1, cc po31 n2, av-j np1, r-crq vvd av:
(58) verse (DIV2)
894
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7877
now their examples must bee a cloud of witnesses vnto vs, for we come farre short of them in many graces of God,
now their Examples must be a cloud of Witnesses unto us, for we come Far short of them in many graces of God,
av po32 n2 vmb vbi dt n1 pp-f n2 p-acp pno12, c-acp pns12 vvb av-j j pp-f pno32 p-acp d n2 pp-f np1,
(58) verse (DIV2)
894
Page 335
7878
and in obedience, and therefore had more neede to humble our selues. Secondly, wee haue among vs continuall occasions of fasting, both in publike, and priuate: as I. Gods iudgements present;
and in Obedience, and Therefore had more need to humble our selves. Secondly, we have among us continual occasions of fasting, both in public, and private: as I. God's Judgments present;
cc p-acp n1, cc av vhd dc n1 pc-acp vvi po12 n2. ord, pns12 vhb p-acp pno12 j n2 pp-f vvg, av-d p-acp j, cc j: c-acp pns11. npg1 n2 j;
(58) verse (DIV2)
894
Page 335
7879
for when haue we beene free from some one of these, either famine, or pestilence, or vnseasonable weather? II. Gods iudgements imminent and hanging ouer our heads;
for when have we been free from Some one of these, either famine, or pestilence, or unseasonable weather? II God's Judgments imminent and hanging over our Heads;
p-acp c-crq vhb pns12 vbn j p-acp d crd pp-f d, d n1, cc n1, cc j n1? crd ng1 n2 j cc j-vvg p-acp po12 n2;
(58) verse (DIV2)
894
Page 335
7898
and a sit instrument for the soule vnto workes of righteousnesse, and the worship of God.
and a fit Instrument for the soul unto works of righteousness, and the worship of God.
cc dt j n1 p-acp dt n1 p-acp n2 pp-f n1, cc dt n1 pp-f np1.
(58) verse (DIV2)
895
Page 336
7880
for our professed enemies watch for our subuersion, and we are in danger to haue the kingdome of heauen taken from vs, in the power of the Gospel, the comfort of praier,
for our professed enemies watch for our subversion, and we Are in danger to have the Kingdom of heaven taken from us, in the power of the Gospel, the Comfort of prayer,
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(58) verse (DIV2)
894
Page 335
7881
and of the Sacraments, because wee doe not bring forth the fruites thereof. III. We haue our owne corrupt natures to subdue, and many sinnes to breake off, with particular iudgements vpon our selues to remooue;
and of the Sacraments, Because we do not bring forth the fruits thereof. III. We have our own corrupt nature's to subdue, and many Sins to break off, with particular Judgments upon our selves to remove;
cc pp-f dt n2, c-acp pns12 vdb xx vvi av dt n2 av. np1. pns12 vhb po12 d j n2 pc-acp vvi, cc d n2 pc-acp vvi a-acp, p-acp j n2 p-acp po12 n2 pc-acp vvi;
(58) verse (DIV2)
894
Page 336
7882
for any one whereof we haue great neede to fast often. IV. Though wee had no such cause in regard of our selues,
for any one whereof we have great need to fast often. IV. Though we had no such cause in regard of our selves,
p-acp d crd c-crq pns12 vhb j n1 pc-acp vvi av. np1 cs pns12 vhd dx d n1 p-acp n1 pp-f po12 n2,
(58) verse (DIV2)
894
Page 336
7883
yet the horrible sinnes that abound in our land, are cause sufficient to bring vs on our knees.
yet the horrible Sins that abound in our land, Are cause sufficient to bring us on our knees.
av dt j n2 cst vvb p-acp po12 n1, vbr n1 j pc-acp vvi pno12 p-acp po12 n2.
(58) verse (DIV2)
894
Page 336
7884
Paul feared hee should be humbled at Corinth, in bewailing many that had sinned: Paul feared he should be humbled At Corinth, in bewailing many that had sinned:
np1 vvd pns31 vmd vbi vvn p-acp np1, p-acp vvg d cst vhd vvn:
(58) verse (DIV2)
894
Page 336
7885
and shall not the common Atheisme, the contempt of Gods word and iudgements, the blasphemies, oppression,
and shall not the Common Atheism, the contempt of God's word and Judgments, the Blasphemies, oppression,
cc vmb xx dt j n1, dt n1 pp-f npg1 n1 cc n2, dt n2, n1,
(58) verse (DIV2)
894
Page 336
7886
and fearefull securitie of this age cause vs to waile and mourne? V. We should oft humble our selues for the Church of God;
and fearful security of this age cause us to wail and mourn? V. We should oft humble our selves for the Church of God;
cc j n1 pp-f d n1 vvb pno12 pc-acp vvi cc vvi? np1 pns12 vmd av vvi po12 n2 p-acp dt n1 pp-f np1;
(58) verse (DIV2)
894
Page 336
7887
and for the continuance of the Gospell in sinceritie among vs, and to our posteritie:
and for the Continuance of the Gospel in sincerity among us, and to our posterity:
cc p-acp dt n1 pp-f dt n1 p-acp n1 p-acp pno12, cc p-acp po12 n1:
(58) verse (DIV2)
894
Page 336
7888
hereby wee shall best expresse zeale for Gods house, which should ••te vs vp, as it is said of Christ, and of Dauid: Gods Ierusalem should be our chiefe ioy: and we must testifie it by praying for the peace thereof:
hereby we shall best express zeal for God's house, which should ••te us up, as it is said of christ, and of David: God's Ierusalem should be our chief joy: and we must testify it by praying for the peace thereof:
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(58) verse (DIV2)
894
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7889
Christ praied and fasted when he chose his Apostles for the planting of his Church: much more therefore must we doe it, for the continuance of it. christ prayed and fasted when he chosen his Apostles for the planting of his Church: much more Therefore must we do it, for the Continuance of it.
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(58) verse (DIV2)
894
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7890
Fourthly, Christ here disallowes not onely the affectation of prayse in these Pharisies, but the disfiguring of their faces by a kind of pyning of themselues;
Fourthly, christ Here disallows not only the affectation of praise in these Pharisees, but the disfiguring of their faces by a kind of pining of themselves;
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(58) verse (DIV2)
895
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7891
whereby he would teach vs, that a true fast stands not in the afflicting and weakening of the bodie.
whereby he would teach us, that a true fast Stands not in the afflicting and weakening of the body.
c-crq pns31 vmd vvi pno12, cst dt j n1 vvz xx p-acp dt vvg cc vvg pp-f dt n1.
(58) verse (DIV2)
895
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7892
Now albeit few offend this way at this day, for most are giuen too much to pamper the flesh;
Now albeit few offend this Way At this day, for most Are given too much to pamper the Flesh;
av cs d vvb d n1 p-acp d n1, p-acp ds vbr vvn av av-d pc-acp vvi dt n1;
(58) verse (DIV2)
895
Page 336
7893
yet here may fitly be shewed, what care men ought to haue of their bodies. And first of all, a two-fold care must be auoyded;
yet Here may fitly be showed, what care men ought to have of their bodies. And First of all, a twofold care must be avoided;
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(58) verse (DIV2)
895
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7894
as well an immodera• care to pamper the bodie with meate and drinke, for that makes the heart heauie,
as well an immodera• care to pamper the body with meat and drink, for that makes the heart heavy,
c-acp av dt n1 vvb pc-acp vvi dt n1 p-acp n1 cc vvi, p-acp cst vvz dt n1 j,
(58) verse (DIV2)
895
Page 336
7895
and the head drousie, and hereby lust is kindled, and sinne cherished;
and the head drowsy, and hereby lust is kindled, and sin cherished;
cc dt n1 j, cc av n1 vbz vvn, cc n1 vvn;
(58) verse (DIV2)
895
Page 336
7896
which the Apostle forbids, Rom. 13. 14. as also too little care, whereby the bodie is pined and pulled downe to ouermuch weaknes, which is one thing here reprooued.
which the Apostle forbids, Rom. 13. 14. as also too little care, whereby the body is pined and pulled down to overmuch weakness, which is one thing Here reproved.
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(58) verse (DIV2)
895
Page 336
7897
The care required, is that moderate regard vnto the bodie, whereby it is so sustained by meate and drinke, that it may alwaies become the temple of the holy Ghost,
The care required, is that moderate regard unto the body, whereby it is so sustained by meat and drink, that it may always become the temple of the holy Ghost,
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(58) verse (DIV2)
895
Page 336
7900
First, he must obserue perpetuall temperance in foode and rayment, taking that which may well suffice nature,
First, he must observe perpetual temperance in food and raiment, taking that which may well suffice nature,
ord, pns31 vmb vvi j n1 p-acp n1 cc n1, vvg d r-crq vmb av vvi n1,
(58) verse (DIV2)
895
Page 336
7901
but not fulfill the lusts thereof.
but not fulfil the Lustiest thereof.
cc-acp xx vvi dt n2 av.
(58) verse (DIV2)
895
Page 336
7902
Secondly, if this will not serue to subdue the flesh, but that it will still rebell against the law of the spirit of life, (as in some it will not) then fasting must be vsed, in which the body is to be afflicted,
Secondly, if this will not serve to subdue the Flesh, but that it will still rebel against the law of the Spirit of life, (as in Some it will not) then fasting must be used, in which the body is to be afflicted,
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(58) verse (DIV2)
895
Page 336
7903
and the soule humbled, for the subduing of the rebellious flesh:
and the soul humbled, for the subduing of the rebellious Flesh:
cc dt n1 vvn, p-acp dt j-vvg pp-f dt j n1:
(58) verse (DIV2)
895
Page 336
7904
but yet herin we must beware, that we destroy not our health, our strength, or our constltution;
but yet Herein we must beware, that we destroy not our health, our strength, or our constltution;
cc-acp av av pns12 vmb vvi, cst pns12 vvb xx po12 n1, po12 n1, cc po12 n1;
(58) verse (DIV2)
895
Page 337
7905
for thus we neglect our life, which is a sin of murther:
for thus we neglect our life, which is a since of murder:
c-acp av pns12 vvb po12 n1, r-crq vbz dt n1 pp-f n1:
(58) verse (DIV2)
895
Page 337
7906
wherein (though few) yet some doe offend, who in the meane time liue in the practise of soule and grosse sinnes otherwaies.
wherein (though few) yet Some do offend, who in the mean time live in the practice of soul and gross Sins otherways.
c-crq (cs d) av d vdb vvi, r-crq p-acp dt j n1 vvi p-acp dt n1 pp-f n1 cc j n2 av.
(58) verse (DIV2)
895
Page 337
7907
Fiftly, here note how farre the Pharisies goe in outward humiliation: they are content to afflict their bodies, euen to the disfiguring of their complexion;
Fifty, Here note how Far the Pharisees go in outward humiliation: they Are content to afflict their bodies, even to the disfiguring of their complexion;
ord, av vvb c-crq av-j dt np2 vvb p-acp j n1: pns32 vbr j pc-acp vvi po32 n2, av p-acp dt vvg pp-f po32 n1;
(58) verse (DIV2)
896
Page 337
7908
but yet they will not repent and leaue their sins, no though Ioh. Baptist, & Christ preach repentance vnto them:
but yet they will not Repent and leave their Sins, no though John Baptist, & christ preach Repentance unto them:
cc-acp av pns32 vmb xx vvi cc vvi po32 n2, uh-dx cs np1 np1, cc np1 vvb n1 p-acp pno32:
(58) verse (DIV2)
896
Page 337
7909
wherein behold the propertie of our corrupt nature in Gods seruice, if outward actions and bodily exercises wil serue the turne, we can be content to bestow much cost, to take great paines, and to endure some affliction;
wherein behold the property of our corrupt nature in God's service, if outward actions and bodily exercises will serve the turn, we can be content to bestow much cost, to take great pains, and to endure Some affliction;
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(58) verse (DIV2)
896
Page 337
7910
but yet still wee desire to liue in our sins.
but yet still we desire to live in our Sins.
cc-acp av av pns12 vvb pc-acp vvi p-acp po12 n2.
(58) verse (DIV2)
896
Page 337
7911
This is euident in Popery, for who are more au•tere to their own bodies, in watchings, wandring, in whipping themselues, fasting? &c. and yet where is more abhominable filthines then among them? & this makes that religion so embraced,
This is evident in Popery, for who Are more au•tere to their own bodies, in watchings, wandering, in whipping themselves, fasting? etc. and yet where is more abominable filthiness then among them? & this makes that Religion so embraced,
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(58) verse (DIV2)
896
Page 337
7912
because in dispensing with sin, for the performāce of these bodily actions, it fits so well to our corrupt nature.
Because in dispensing with since, for the performance of these bodily actions, it fits so well to our corrupt nature.
c-acp p-acp vvg p-acp n1, p-acp dt n1 pp-f d j n2, pn31 vvz av av p-acp po12 j n1.
(58) verse (DIV2)
896
Page 337
7913
Wherfore let vs take notice of this our corruptiō, & though we must not neglect the humbling of the body vpon iust occasion;
Wherefore let us take notice of this our corruption, & though we must not neglect the humbling of the body upon just occasion;
q-crq vvb pno12 vvi n1 pp-f d po12 n1, cc cs pns12 vmb xx vvi dt vvg pp-f dt n1 p-acp j n1;
(58) verse (DIV2)
896
Page 337
7914
yet let vs principally looke to the mortifying of sinne, and the obedience of the heart.
yet let us principally look to the mortifying of sin, and the Obedience of the heart.
av vvb pno12 av-j vvi p-acp dt vvg pp-f n1, cc dt n1 pp-f dt n1.
(58) verse (DIV2)
896
Page 337
7915
vers. 17. But when thou fastest, annoint thine head, and wash thy face,
vers. 17. But when thou fastest, anoint thine head, and wash thy face,
fw-la. crd cc-acp c-crq pns21 av-js, vvb po21 n1, cc vvb po21 n1,
(59) verse (DIV2)
896
Page 337
7916
18. That thou seeme not vnto men to fast, but vnto thy father which is in secret;
18. That thou seem not unto men to fast, but unto thy father which is in secret;
crd cst pns21 vvb xx p-acp n2 pc-acp vvi, cc-acp p-acp po21 n1 r-crq vbz p-acp j-jn;
(59) verse (DIV2)
898
Page 337
7917
& thy father which seeth in secret, wil reward thee opēly.
& thy father which sees in secret, will reward thee openly.
cc po21 n1 r-crq vvz p-acp j-jn, vmb vvi pno21 av-j.
(59) verse (DIV2)
898
Page 337
7918
Christ the true doctor of his Church, hauing in the former v. sought to reforme the exercise of fasting, from Pharisaicall abuses, doth in these two verses seeke to restore the same to his right vse;
christ the true Doctor of his Church, having in the former v. sought to reform the exercise of fasting, from Pharisaical Abuses, does in these two Verses seek to restore the same to his right use;
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(59) verse (DIV2)
899
Page 337
7919
not so much intending to command vs to fast, as to bring vs to the right maner of fasting.
not so much intending to command us to fast, as to bring us to the right manner of fasting.
xx av av-d vvg pc-acp vvi pno12 p-acp av-j, c-acp pc-acp vvi pno12 p-acp dt j-jn n1 pp-f vvg.
(59) verse (DIV2)
899
Page 337
7920
The exposition. When thou fastest, &c. It seemeth that Christ here speaketh especially of a priuate fast,The exposition. When thou fastest, etc. It seems that christ Here speaks especially of a private fast,
dt n1. c-crq pns21 av-js, av pn31 vvz cst np1 av vvz av-j pp-f dt j n1,
(59) verse (DIV2)
900
Page 337
7921
for besides that he vseth words of the singular number, Thou, Thine, &c. he inioyneth the concealing of it frō others, which cannot be done in a publike fast:
for beside that he uses words of the singular number, Thou, Thine, etc. he enjoin the concealing of it from Others, which cannot be done in a public fast:
c-acp p-acp cst pns31 vvz n2 pp-f dt j n1, pns21, png21, av pns31 vvb dt n-vvg pp-f pn31 p-acp n2-jn, r-crq vmbx vbb vdn p-acp dt j n1:
(59) verse (DIV2)
900
Page 337
7922
and yet the maine thing here inioyned, is the approbatiō of the heart vnto God, which must be obserued in all religious fasts, as well publike as priuate.
and yet the main thing Here enjoined, is the approbation of the heart unto God, which must be observed in all religious fasts, as well public as private.
cc av dt j n1 av vvn, vbz dt n1 pp-f dt n1 p-acp np1, r-crq vmb vbi vvn p-acp d j n2, c-acp av j c-acp j.
(59) verse (DIV2)
900
Page 337
7923
Annoynt thine head, & wash thy face: Anoint thine head, & wash thy face:
vvi po21 n1, cc vvb po21 n1:
(59) verse (DIV2)
900
Page 337
7924
Here Christ alludeth to the custom of the Iewes, who to shew their cheerefulnes, vsed to annoynt their heads with sweet oyntments, and to wash their faces;
Here christ alludeth to the custom of the Iewes, who to show their cheerfulness, used to anoint their Heads with sweet ointments, and to wash their faces;
av np1 vvz p-acp dt n1 pp-f dt np2, r-crq pc-acp vvi po32 n1, vvd pc-acp vvi po32 n2 p-acp j n2, cc pc-acp vvi po32 n2;
(59) verse (DIV2)
900
Page 337
7925
as we may see by Naomies cōmand to Ruth, & by Dauids practise, when he perceiued his child was dead,
as we may see by Naomies command to Ruth, & by David practise, when he perceived his child was dead,
c-acp pns12 vmb vvi p-acp n2 vvb p-acp n1, cc p-acp npg1 vvi, c-crq pns31 vvd po31 n1 vbds j,
(59) verse (DIV2)
900
Page 337
7926
& would testifie that he had ceased from mourning for it:
& would testify that he had ceased from mourning for it:
cc vmd vvi cst pns31 vhd vvn p-acp n1 p-acp pn31:
(59) verse (DIV2)
900
Page 337
7927
as also by the speech of Christ, iustifying the woman that annointed his feet with oyntmēt, mine head thou diddest not annoint,
as also by the speech of christ, justifying the woman that anointed his feet with ointment, mine head thou didst not anoint,
c-acp av p-acp dt n1 pp-f np1, vvg dt n1 cst vvd po31 n2 p-acp n1, po11 n1 pns21 vdd2 xx vvi,
(59) verse (DIV2)
900
Page 337
7928
but she hath annointed my feete with ointment: but she hath anointed my feet with ointment:
cc-acp pns31 vhz vvn po11 n2 p-acp n1:
(59) verse (DIV2)
900
Page 337
7929
for as Dauid •aith, God giues oyle to make the face to shine, Ps. 104. 15. But yet these words are not to be taken properly,
for as David •aith, God gives oil to make the face to shine, Ps. 104. 15. But yet these words Are not to be taken properly,
p-acp c-acp np1 n1, np1 vvz n1 pc-acp vvi dt n1 p-acp vvb, np1 crd crd p-acp av d n2 vbr xx pc-acp vbi vvn av-j,
(59) verse (DIV2)
900
Page 338
7930
neither do they bind vs to annoint our heads when we fast, as may appeare by these reasons: 1. If the words should be taken properly,
neither do they bind us to anoint our Heads when we fast, as may appear by these Reasons: 1. If the words should be taken properly,
av-dx vdb pns32 vvi pno12 pc-acp vvi po12 n2 c-crq pns12 av-j, c-acp vmb vvi p-acp d n2: crd cs dt n2 vmd vbi vvn av-j,
(59) verse (DIV2)
900
Page 338
7931
then should Christ condemne al the fasts of holy men in the old testament, who vsed neither ointments nor washings,
then should christ condemn all the fasts of holy men in the old Testament, who used neither ointments nor washings,
av vmd np1 vvi d dt n2 pp-f j n2 p-acp dt j n1, r-crq vvd dx n2 ccx n2-vvg,
(59) verse (DIV2)
900
Page 338
7932
but abstained from all such bodily delights for that time. 2. Christ should command contraries,
but abstained from all such bodily delights for that time. 2. christ should command contraries,
cc-acp vvd p-acp d d j n2 p-acp d n1. crd np1 vmd vvi n2-jn,
(59) verse (DIV2)
900
Page 338
7933
namely, the vse of such things in fasting, as were more proper to feasting, wherin mē vse to be ioyfull & cheerefull. 3. He should inioyne that to some countries, which were not in their power,
namely, the use of such things in fasting, as were more proper to feasting, wherein men use to be joyful & cheerful. 3. He should enjoin that to Some countries, which were not in their power,
av, dt n1 pp-f d n2 p-acp vvg, c-acp vbdr av-dc j p-acp vvg, c-crq n2 vvb pc-acp vbi j cc j. crd pns31 vmd vvi cst p-acp d n2, r-crq vbdr xx p-acp po32 n1,
(59) verse (DIV2)
900
Page 338
7934
or at least could not be vsed of thē without excessiue charges; as in this or other cold coūtries, where sweet oiles are rare & costly.
or At least could not be used of them without excessive charges; as in this or other cold countries, where sweet oils Are rare & costly.
cc p-acp ds vmd xx vbi vvn pp-f pno32 p-acp j n2; c-acp p-acp d cc n-jn j-jn n2, c-crq j n2 vbr j cc j.
(59) verse (DIV2)
900
Page 338
7935
The true meaning therfore, must be gathered out of the circūstances of the place:
The true meaning Therefore, must be gathered out of the Circumstances of the place:
dt j n1 av, vmb vbi vvn av pp-f dt n2 pp-f dt n1:
(59) verse (DIV2)
900
Page 338
7936
now Christs intent is here, as in the former points of Alms-deeds, & praier, to prescribe vnto men the approuing of their hearts vnto God in fasting, by auoyding ostentation therein,
now Christ intent is Here, as in the former points of Almsdeeds, & prayer, to prescribe unto men the approving of their hearts unto God in fasting, by avoiding ostentation therein,
av npg1 n1 vbz av, c-acp p-acp dt j n2 pp-f n2, cc n1, pc-acp vvi p-acp n2 dt vvg pp-f po32 n2 p-acp np1 p-acp vvg, p-acp vvg n1 av,
(59) verse (DIV2)
900
Page 338
7937
& desire of the praise of men: & therfore he names such behauiour, as doth no way intimate a fast vnto others;& desire of the praise of men: & Therefore he names such behaviour, as does not Way intimate a fast unto Others;
cc n1 pp-f dt n1 pp-f n2: cc av pns31 vvz d n1, c-acp vdz xx n1 vvi dt av-j p-acp n2-jn;
(59) verse (DIV2)
900
Page 338
7938
meaning thereby, that we should conceale our priuate fasts frō men;
meaning thereby, that we should conceal our private fasts from men;
vvg av, cst pns12 vmd vvi po12 j n2 p-acp n2;
(59) verse (DIV2)
900
Page 338
8016
& beeing ioyned with praier and conuersion to God, it is a worke of faith, and shall haue a reward.
& being joined with prayer and conversion to God, it is a work of faith, and shall have a reward.
cc vbg vvn p-acp n1 cc n1 p-acp np1, pn31 vbz dt n1 pp-f n1, cc vmb vhi dt n1.
(59) verse (DIV2)
906
Page 341
7939
as if he should say, when thou fastest priuately so carrie thy selfe, that it may not appeare to men thou fastest,
as if he should say, when thou fastest privately so carry thy self, that it may not appear to men thou fastest,
c-acp cs pns31 vmd vvi, c-crq pns21 av-s av-jn av vvb po21 n1, cst pn31 vmb xx vvi p-acp n2 pns21 av-js,
(59) verse (DIV2)
900
Page 338
7940
and in all thy fasts seeke onely to approue thy heart vnto God. The words thus explaned containe 2. parts;and in all thy fasts seek only to approve thy heart unto God. The words thus explained contain 2. parts;
cc p-acp d po21 n2 vvb av-j pc-acp vvi po21 n1 p-acp np1. dt n2 av vvd vvi crd n2;
(59) verse (DIV2)
900
Page 338
7941
a commandement, and a reason therof. The commandement is two-fold:
a Commandement, and a reason thereof. The Commandment is twofold:
dt fw-mi, cc dt n1 av. dt n1 vbz n1:
(59) verse (DIV2)
901
Page 338
7942
First, that we should cōceale our fasts frō men, intimated by wash thy face, & annoint thy head:
First, that we should conceal our fasts from men, intimated by wash thy face, & anoint thy head:
ord, cst pns12 vmd vvi po12 n2 p-acp n2, vvn p-acp vvb po21 n1, cc vvb po21 n1:
(59) verse (DIV2)
901
Page 338
7943
secondly, that we should seeke to approoue our selues, not to men, but to God in our relgious fasts, in these words, That thou seeme not to men to fast,
secondly, that we should seek to approve our selves, not to men, but to God in our religious fasts, in these words, That thou seem not to men to fast,
ord, cst pns12 vmd vvi pc-acp vvi po12 n2, xx p-acp n2, cc-acp p-acp np1 p-acp po12 j n2, p-acp d n2, cst pns21 vvb xx p-acp n2 pc-acp vvi,
(59) verse (DIV2)
901
Page 338
7944
but to thy father which is in secret. but to thy father which is in secret.
cc-acp p-acp po21 n1 r-crq vbz p-acp j-jn.
(59) verse (DIV2)
901
Page 338
7945
In this first branch of this commandement we may learne, that the priuate worship of God must be performed priuately vnto God, & concealed frō men;
In this First branch of this Commandment we may Learn, that the private worship of God must be performed privately unto God, & concealed from men;
p-acp d ord n1 pp-f d n1 pns12 vmb vvi, cst dt j n1 pp-f np1 vmb vbi vvn av-jn p-acp np1, cc vvn p-acp n2;
(59) verse (DIV2)
901
Page 338
7946
for that which is here said of priuate fasting, which is a meanes to further our praiers, is true of praier it selfe,
for that which is Here said of private fasting, which is a means to further our Prayers, is true of prayer it self,
p-acp d r-crq vbz av vvn pp-f j n-vvg, r-crq vbz dt n2 p-acp jc po12 n2, vbz j pp-f n1 pn31 n1,
(59) verse (DIV2)
901
Page 338
7947
& of euery part of Gods priuate worship, for there is the same reason of all: as may thus appeare;
& of every part of God's private worship, for there is the same reason of all: as may thus appear;
cc pp-f d n1 pp-f npg1 j n1, c-acp pc-acp vbz dt d n1 pp-f d: c-acp vmb av vvi;
(59) verse (DIV2)
901
Page 338
7948
First, in al actions of Gods worship, there must be obserued an holy comelines & decencie, which is then done,
First, in all actions of God's worship, there must be observed an holy comeliness & decency, which is then done,
ord, p-acp d n2 pp-f npg1 n1, pc-acp vmb vbi vvn dt j n1 cc n1, r-crq vbz av vdn,
(59) verse (DIV2)
901
Page 338
7949
when they be performed with fi• & conuenient circūstances; that is, publike actions of worship, with publike circumstances, and priuate actiōs with priuate circūstances:
when they be performed with fi• & convenient Circumstances; that is, public actions of worship, with public Circumstances, and private actions with private Circumstances:
c-crq pns32 vbb vvn p-acp n1 cc j n2; d vbz, j n2 pp-f n1, p-acp j n2, cc j n2 p-acp j n2:
(59) verse (DIV2)
901
Page 338
7950
as publike praier must be made of a publike person, in a publike place, with an audible & loud voice;
as public prayer must be made of a public person, in a public place, with an audible & loud voice;
c-acp j n1 vmb vbi vvn pp-f dt j n1, p-acp dt j n1, p-acp dt j cc j n1;
(59) verse (DIV2)
901
Page 338
7951
& priuate praier must be made in a priuate place, by priuate persons, with a still and lowe voice, & other seemely priuate gestures.
& private prayer must be made in a private place, by private Persons, with a still and low voice, & other seemly private gestures.
cc j n1 vmb vbi vvn p-acp dt j n1, p-acp j n2, p-acp dt j cc j n1, cc j-jn j j n2.
(59) verse (DIV2)
901
Page 338
7952
Secondly, when priuate worship is performed with publike circumstāces, there are many occasions giuen to ambitiō, pride, & hypocrisie;
Secondly, when private worship is performed with public Circumstances, there Are many occasions given to ambition, pride, & hypocrisy;
ord, c-crq j n1 vbz vvn p-acp j n2, pc-acp vbr d n2 vvn p-acp n1, n1, cc n1;
(59) verse (DIV2)
901
Page 338
7953
but being done priuately, these occasions are preuented, & the heart is more free to seeke the approbation of God only.
but being done privately, these occasions Are prevented, & the heart is more free to seek the approbation of God only.
cc-acp vbg vdn av-jn, d n2 vbr vvn, cc dt n1 vbz av-dc j pc-acp vvi dt n1 pp-f np1 av-j.
(59) verse (DIV2)
901
Page 338
7954
This doctrine serues to direct our practise in Gods worship;
This Doctrine serves to Direct our practice in God's worship;
d n1 vvz pc-acp vvi po12 n1 p-acp ng1 n1;
(59) verse (DIV2)
902
Page 339
7955
as first, that we must not reserue our priuate preparatiō to Gods publike worship, til we come to the publike congregation;
as First, that we must not reserve our private preparation to God's public worship, till we come to the public congregation;
c-acp ord, cst pns12 vmb xx vvi po12 j n1 p-acp npg1 j n1, c-acp pns12 vvb p-acp dt j n1;
(59) verse (DIV2)
902
Page 339
7956
but prepare our selues at home priuately in our chāber or closet:
but prepare our selves At home privately in our chamber or closet:
cc-acp vvb po12 n2 p-acp n1-an av-jn p-acp po12 n1 cc n1:
(59) verse (DIV2)
902
Page 339
7957
for though to pray euery where be lawfull, yet because conuenient circumstances must be obserued in all our actions of worship,
for though to pray every where be lawful, yet Because convenient Circumstances must be observed in all our actions of worship,
c-acp cs pc-acp vvi d q-crq vbi j, av c-acp j n2 vmb vbi vvn p-acp av-d po12 n2 pp-f n1,
(59) verse (DIV2)
902
Page 339
7958
therefore priuate praier in a publike place is not so seemely nor conuenient; for publike circumstances doe not beseem priuate worship.
Therefore private prayer in a public place is not so seemly nor convenient; for public Circumstances do not beseem private worship.
av j n1 p-acp dt j n1 vbz xx av j ccx j; p-acp j n2 vdb xx vvi j-jn n1.
(59) verse (DIV2)
902
Page 339
8054
so that Christ doth not simply forbid all gathering and laying vp of treasure or wealth.
so that christ does not simply forbid all gathering and laying up of treasure or wealth.
av cst np1 vdz xx av-j vvi d n-vvg cc vvg a-acp pp-f n1 cc n1.
(60) verse (DIV2)
913
Page 343
7959
Quest. What if a man wanted time, or had forgot to prepare himselfe before hand? Ans. Slight pretences cannot iustifie any disorder in Gods worship:Quest. What if a man wanted time, or had forgotten to prepare himself before hand? Ans. Slight pretences cannot justify any disorder in God's worship:
n1. q-crq cs dt n1 vvd n1, cc vhd vvn pc-acp vvi px31 p-acp n1? np1 j n2 vmbx vvi d n1 p-acp ng1 n1:
(59) verse (DIV2)
902
Page 339
7960
& yet if a man will needs there performe his priuate preparation, he must conceale all outward signes of praier,
& yet if a man will needs there perform his private preparation, he must conceal all outward Signs of prayer,
cc av cs dt n1 vmb av pc-acp vvi po31 j n1, pns31 vmb vvi d j n2 pp-f n1,
(59) verse (DIV2)
902
Page 339
7961
& only lift vp his heart vnto God; for a good dutie may become offensiue by inconuenient circumstances.
& only lift up his heart unto God; for a good duty may become offensive by inconvenient Circumstances.
cc av-j vvi a-acp po31 n1 p-acp np1; p-acp dt j n1 vmb vvi j p-acp j n2.
(59) verse (DIV2)
902
Page 339
7962
Secondly, this shews how Christian families must order their priuate exercises of religion, namely, so priuately for voice & gesture, that they may conceale the same from others, beside their familie present:
Secondly, this shows how Christian families must order their private exercises of Religion, namely, so privately for voice & gesture, that they may conceal the same from Others, beside their family present:
ord, d vvz c-crq np1 n2 vmb vvi po32 j n2 pp-f n1, av, av av-j p-acp n1 cc n1, cst pns32 vmb vvi dt d p-acp n2-jn, p-acp po32 n1 j:
(59) verse (DIV2)
902
Page 339
7963
and so must particular persons praying alone, obserue such circumstances as may conceale their praiers from others;
and so must particular Persons praying alone, observe such Circumstances as may conceal their Prayers from Others;
cc av vmb j n2 vvg av-j, vvb d n2 c-acp vmb vvi po32 n2 p-acp n2-jn;
(59) verse (DIV2)
902
Page 339
7964
for all occasions of ostentation must be auoided, that so the heart may apply it selfe wholly towards the Lord.
for all occasions of ostentation must be avoided, that so the heart may apply it self wholly towards the Lord.
p-acp d n2 pp-f n1 vmb vbi vvn, cst av dt n1 vmb vvi pn31 n1 av-jn p-acp dt n1.
(59) verse (DIV2)
902
Page 339
7965
That thou seeme not to men to fast. That thou seem not to men to fast.
cst pns21 vvb xx p-acp n2 pc-acp vvi.
(59) verse (DIV2)
903
Page 339
7966
This is the secōd branch of Christs commandement, wherein wee learne a second dutie in a religious fast;
This is the secōd branch of Christ Commandment, wherein we Learn a second duty in a religious fast;
d vbz dt ord n1 pp-f npg1 n1, c-crq pns12 vvb dt ord n1 p-acp dt j n1;
(59) verse (DIV2)
903
Page 339
7967
namely, that therein we seeke to approoue our selues & our action only to God:
namely, that therein we seek to approve our selves & our actium only to God:
av, cst av pns12 vvb pc-acp vvi po12 n2 cc po12 n1 av-j p-acp np1:
(59) verse (DIV2)
903
Page 339
7968
for which end, we must obserue 3. things. 1. With our fasting wee must ioyne a conuersion of our heart frō sin vnto God:
for which end, we must observe 3. things. 1. With our fasting we must join a conversion of our heart from since unto God:
p-acp r-crq n1, pns12 vmb vvi crd n2. crd p-acp po12 j-vvg pns12 vmb vvi dt n1 pp-f po12 n1 p-acp n1 p-acp np1:
(59) verse (DIV2)
903
Page 339
7969
Ioel 2. 12. Turne you vnto me with all your heart, & with fasting: there God hath ioyned them together, & they may not be seuered.
Joel 2. 12. Turn you unto me with all your heart, & with fasting: there God hath joined them together, & they may not be severed.
np1 crd crd vvb pn22 p-acp pno11 p-acp d po22 n1, cc p-acp vvg: a-acp np1 vhz vvn pno32 av, cc pns32 vmb xx vbi vvn.
(59) verse (DIV2)
903
Page 339
7970
Now that our hearts may turne to God in fasting, we must haue speciall regard to our behauiour both before, in, and after our fast, whether publike or priuate.
Now that our hearts may turn to God in fasting, we must have special regard to our behaviour both before, in, and After our fast, whither public or private.
av cst po12 n2 vmb vvb p-acp np1 p-acp vvg, pns12 vmb vhi j n1 p-acp po12 n1 d a-acp, p-acp, cc p-acp po12 n1, cs j cc j.
(59) verse (DIV2)
903
Page 339
7971
Before the fast, we must prepare our selues thereto in an holy manner, by a serious consideration of the causes and occasions of our fast:Before the fast, we must prepare our selves thereto in an holy manner, by a serious consideration of the Causes and occasions of our fast:
p-acp dt j, pns12 vmb vvi po12 n2 av p-acp dt j n1, p-acp dt j n1 pp-f dt n2 cc n2 pp-f po12 n1:
(59) verse (DIV2)
903
Page 339
7972
a worthy example hereof we haue in Iehoshaphat, who considering a fearefull iudgement to be at hand, in the approching of his enemies, was sore afraid,
a worthy Exampl hereof we have in Jehoshaphat, who considering a fearful judgement to be At hand, in the approaching of his enemies, was soar afraid,
dt j n1 av pns12 vhb p-acp np1, r-crq vvg dt j n1 pc-acp vbi p-acp n1, p-acp dt vvg pp-f po31 n2, vbds av-j j,
(59) verse (DIV2)
903
Page 339
7973
& therupon set his heart to seeke the Lord, & proclaimed a fast.
& thereupon Set his heart to seek the Lord, & proclaimed a fast.
cc av vvd po31 n1 pc-acp vvi dt n1, cc vvd dt av-j.
(59) verse (DIV2)
903
Page 339
7974
In fasting wee must labour to haue more tender affections, & deeper humiliation then ordinarie: 1. Sam. 7. 6. The Israelites humbling themselues in fasting for their idolatrie, in Mispah, drew water, and powred it out before the Lord: In fasting we must labour to have more tender affections, & Deeper humiliation then ordinary: 1. Sam. 7. 6. The Israelites humbling themselves in fasting for their idolatry, in Mizpah, drew water, and poured it out before the Lord:
p-acp vvg pns12 vmb vvi pc-acp vhi dc j n2, cc jc-jn n1 av j: crd np1 crd crd dt np2 vvg px32 p-acp vvg p-acp po32 n1, p-acp np1, vvd n1, cc vvd pn31 av p-acp dt n1:
(59) verse (DIV2)
903
Page 339
7975
which words import their deep humiliation, whether it were by abundant weeping, (as some expound the place) or by powring out water indeed, to signifie, that they powred out their soules before the Lord.
which words import their deep humiliation, whither it were by abundant weeping, (as Some expound the place) or by Pouring out water indeed, to signify, that they poured out their Souls before the Lord.
r-crq n2 vvb po32 j-jn n1, cs pn31 vbdr p-acp j n-vvg, (c-acp d vvb dt n1) cc p-acp vvg av n1 av, pc-acp vvi, cst pns32 vvd av po32 n2 p-acp dt n1.
(59) verse (DIV2)
903
Page 339
7976
After the fast, we must labour for reformation and amendment of life, that our behauiour both towards God and man ▪ may be euery way better then before.After the fast, we must labour for Reformation and amendment of life, that our behaviour both towards God and man ▪ may be every Way better then before.
p-acp dt j, pns12 vmb vvi p-acp n1 cc n1 pp-f n1, d po12 n1 av-d p-acp np1 cc n1 ▪ vmb vbb d n1 av-jc cs a-acp.
(59) verse (DIV2)
903
Page 340
7977
A notable example hereof, wee haue in the Iewes, who hauing renued their couenant with God, vpon their humiliation, did not onely write it, and seale vnto it; but bound themselues thereto by curse & oath. 2. That we approoue our selues & our action to God in fasting, we must be sure we propound vnto our selues therein the right ends of a religious fast ▪ which we haue before propoūded;
A notable Exampl hereof, we have in the Iewes, who having renewed their Covenant with God, upon their humiliation, did not only write it, and seal unto it; but bound themselves thereto by curse & oath. 2. That we approve our selves & our actium to God in fasting, we must be sure we propound unto our selves therein the right ends of a religious fast ▪ which we have before propounded;
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for if we faile therein, and propound other ends vnto our selues, we corrupt the whol action vnto our selues. 3. With our fasting we must ioyne the duties of the second table, in the works of iustice, mercie, & loue to our brethrē;
for if we fail therein, and propound other ends unto our selves, we corrupt the Whole actium unto our selves. 3. With our fasting we must join the duties of the second table, in the works of Justice, mercy, & love to our brothers;
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for without these, our loue to God is not sincere:
for without these, our love to God is not sincere:
c-acp p-acp d, po12 n1 p-acp np1 vbz xx j:
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nay, God reiects that bodily humiliation, which is seuered from the exercise of mercie & cōpassion,
nay, God rejects that bodily humiliation, which is severed from the exercise of mercy & compassion,
uh-x, np1 vvz d j n1, r-crq vbz vvn p-acp dt n1 pp-f n1 cc n1,
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as we may see at large, Isay 58. 3, 4, &c. I shewed before that we had iust cause to humble our selues;
as we may see At large, Saiah 58. 3, 4, etc. I showed before that we had just cause to humble our selves;
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which when we doe, wee must bee carefull thus to approoue our hearts vnto God. Thus much of the cōmandement:
which when we do, we must be careful thus to approve our hearts unto God. Thus much of the Commandment:
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now followeth the reason therof, drawne from the promise of Gods reward to them that fast in an holy manner:
now follows the reason thereof, drawn from the promise of God's reward to them that fast in an holy manner:
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And thy father which seeth in secret will reward thee openly: And thy father which sees in secret will reward thee openly:
cc po21 n1 r-crq vvz p-acp j-jn vmb vvi pno21 av-j:
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that is, seeing thee intend onely to approoue thine heart and action vnto God in fasting, will giue thee an open reward at the last day.
that is, seeing thee intend only to approve thine heart and actium unto God in fasting, will give thee an open reward At the last day.
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This text the Papists doe notably abuse, to prooue 2. heretical conclusions touching fasting:
This text the Papists do notably abuse, to prove 2. heretical conclusions touching fasting:
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First, that fasting in it selfe for any good ende, is a part of Gods worship, because it hath a promise of open reward,
First, that fasting in it self for any good end, is a part of God's worship, Because it hath a promise of open reward,
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euen life euerlasting, made vnto it, as before was made to praier & almes-deeds; and therefore must needes be of the same nature with them:
even life everlasting, made unto it, as before was made to prayer & almsdeeds; and Therefore must needs be of the same nature with them:
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for things indifferent ▪ & bodily exercises, profit little, that which hath the promise is a part of godlinesse, 1. Tim. 4. 8. Answ. This promise is made to him that fasteth, not to the worke;
for things indifferent ▪ & bodily exercises, profit little, that which hath the promise is a part of godliness, 1. Tim. 4. 8. Answer This promise is made to him that fasteth, not to the work;
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and that not simply for his exercise of fasting, but for his repentance, conuersion, and inuocation, which goe with fasting, and are furthered thereby.
and that not simply for his exercise of fasting, but for his Repentance, conversion, and invocation, which go with fasting, and Are furthered thereby.
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But they alleadge, that Annath serued God with fastings and with praier. Answ. In the old testament, fasting was a part of Gods worship;
But they allege, that Annath served God with Fastings and with prayer. Answer In the old Testament, fasting was a part of God's worship;
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for it was commanded to be performed the tenth day of the seauenth moneth:
for it was commanded to be performed the tenth day of the Seventh Monn:
c-acp pn31 vbds vvn pc-acp vbi vvn dt ord n1 pp-f dt ord n1:
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and then also was the making and performing of vowes, a part of religious worship, commanded of God.
and then also was the making and performing of vows, a part of religious worship, commanded of God.
cc av av vbds dt vvg cc vvg pp-f n2, dt n1 pp-f j n1, vvn pp-f np1.
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Now in all likelihood Annah had bound her selfe by vowe to God, to that course of praier and fasting,
Now in all likelihood Hannah had bound her self by Voelli to God, to that course of prayer and fasting,
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and therfore was approoued of God therein. But now in the newe testament wee haue no cōmandemēt for set fasts or vowes,
and Therefore was approved of God therein. But now in the new Testament we have no Commandment for Set fasts or vows,
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& therfore the case is not the same, and so her example cannot prooue the thing for which they alleadge it:
& Therefore the case is not the same, and so her Exampl cannot prove the thing for which they allege it:
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indeed we haue the vow of moral obedience made in baptisme, but that euery one is bound to performe that takes God for his God,
indeed we have the Voelli of moral Obedience made in Baptism, but that every one is bound to perform that Takes God for his God,
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though he should not vow it.
though he should not Voelli it.
cs pns31 vmd xx vvi pn31.
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Again, a man may be said to serue God in praier and fasting as Annah did,
Again, a man may be said to serve God in prayer and fasting as Hannah did,
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because praier is a true part of Gods worship, and though fasting in it selfe be not the worship of God,
Because prayer is a true part of God's worship, and though fasting in it self be not the worship of God,
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yet beeing ioyned with praier, it is a notable furtherance thereunto:
yet being joined with prayer, it is a notable furtherance thereunto:
av vbg vvn p-acp n1, pn31 vbz dt j n1 av:
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and beeing so performed vpō iust occasion, it is a part of his worship, because he requires it.
and being so performed upon just occasion, it is a part of his worship, Because he requires it.
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The second conclusion which the Papists would gather hence is; that Fasting satisfieth Gods iustice, and merits remission of sinnes and life euerlasting;
The second conclusion which the Papists would gather hence is; that Fasting Satisfieth God's Justice, and merits remission of Sins and life everlasting;
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(59) verse (DIV2)
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because this promise of open reward is here made vnto it.
Because this promise of open reward is Here made unto it.
c-acp d n1 pp-f j n1 vbz av vvn p-acp pn31.
(59) verse (DIV2)
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Ans. We must know, that the promises of God for remission of sinnes and life euerlasting, beeing grounded vpon Christ, are onely made to them that be regenerate and beleeue in Christ;Ans. We must know, that the promises of God for remission of Sins and life everlasting, being grounded upon christ, Are only made to them that be regenerate and believe in christ;
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and so they are not made to him for his works sake, but for his faith whereby he is in Christ,
and so they Are not made to him for his works sake, but for his faith whereby he is in christ,
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(59) verse (DIV2)
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and so indeede are made vnto him for Christs sake onely, in whome we grant, that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke:
and so indeed Are made unto him for Christ sake only, in whom we grant, that God of his free grace makes himself a debtor by his promise to every believer that does any good work:
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yet the debt is not due to vs for any thing we doe, but due to Christ who hath merited it,
yet the debt is not due to us for any thing we do, but due to christ who hath merited it,
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(59) verse (DIV2)
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and in Christ due to vs. But it will be said, that works are oft mentioned with Gods promises,
and in christ due to us But it will be said, that works Are oft mentioned with God's promises,
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and especially faith, which is a worke. Ans. True: but yet the reward promised is not giuen for works sake, nor yet for faith;
and especially faith, which is a work. Ans. True: but yet the reward promised is not given for works sake, nor yet for faith;
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but for Christs sake, whose merit imputed to vs is receiued by faith, which faith we testifie by workes:
but for Christ sake, whose merit imputed to us is received by faith, which faith we testify by works:
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and so according to our faith and works, we receiue a reward of God, but not for them:
and so according to our faith and works, we receive a reward of God, but not for them:
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as Christ said to the Centurion, As thou hast beleeued, so be it vnto thee. Thus then must we conceiue of this promise made to fasting;
as christ said to the Centurion, As thou hast believed, so be it unto thee. Thus then must we conceive of this promise made to fasting;
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though in it self it be a bodily exercise:
though in it self it be a bodily exercise:
cs p-acp pn31 n1 pn31 vbb dt j n1:
(59) verse (DIV2)
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Now this gracious promise made to fasting in this holy maner, must stirre vs vp to a loue of this exercise,
Now this gracious promise made to fasting in this holy manner, must stir us up to a love of this exercise,
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and to the practise of it, so oft as iust occasion is giuen. And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is,
and to the practice of it, so oft as just occasion is given. And undoubtedly one special cause of the continual renewing of God's Judgments among us is,
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because we humble not our selues by praier and fasting vnder Gods mightie hand.
Because we humble not our selves by prayer and fasting under God's mighty hand.
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(59) verse (DIV2)
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It were therefore to be wished, in regard of the manifold iust occasions, that publike fasts were more often commanded by publike authoritie,
It were Therefore to be wished, in regard of the manifold just occasions, that public fasts were more often commanded by public Authority,
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and priuate fasts more conscionably vsed in euery family.
and private fasts more Conscionably used in every family.
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(59) verse (DIV2)
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And thus much of the fourth part of Christs Sermon, containing a reformation of abuses in Almes, Praier, and Fasting:
And thus much of the fourth part of Christ Sermon, containing a Reformation of Abuses in Alms, Prayer, and Fasting:
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(59) verse (DIV2)
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out of all which we must learne this one thing which Christ principally intends;
out of all which we must Learn this one thing which christ principally intends;
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to wit, in all holy duties to auoid hypocrisie, endeauouring to doe them with that simplicitie and sinceritie of heart, whereby we truely desire to haue God and not man the seer and approouer of them.
to wit, in all holy duties to avoid hypocrisy, endeavouring to do them with that simplicity and sincerity of heart, whereby we truly desire to have God and not man the seer and approouer of them.
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And so shall our workes be not only good in themselues, but in vs, and acceptable vnto God:
And so shall our works be not only good in themselves, but in us, and acceptable unto God:
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otherwise, if we doe them in ostentation, or for other sinister respects, the hypocrisie of our hearts defiles our good workes,
otherwise, if we do them in ostentation, or for other sinister respects, the hypocrisy of our hearts defiles our good works,
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and so makes them vnacceptable vnto God ▪ and vnprofitable to our selues.
and so makes them unacceptable unto God ▪ and unprofitable to our selves.
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Verse 19. La• not vp treasures for your selues ▪ vpon the earth, where the moth and canker corrupt ▪ and where theeues digge through and steale.
Verse 19. La• not up treasures for your selves ▪ upon the earth, where the moth and canker corrupt ▪ and where thieves dig through and steal.
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20. But lay vp treasures for your selues in heauen, where neither the moth nor canker corrupteth,
20. But lay up treasures for your selves in heaven, where neither the moth nor canker corrupteth,
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and where theeues neither dig through nor steale.
and where thieves neither dig through nor steal.
cc q-crq n2 dx vvb a-acp ccx vvi.
(60) verse (DIV2)
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Here beginneth the fift part of this excellent sermon, and it continueth to the ende of this chapter;
Here begins the fift part of this excellent sermon, and it Continueth to the end of this chapter;
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(60) verse (DIV2)
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wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes, and to worke in their hearts a moderate care & desire of worldly things.
wherein our Saviour christ intends to reform his hearers of covetousness, and to work in their hearts a moderate care & desire of worldly things.
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(60) verse (DIV2)
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Now the order of this discourse is this;
Now the order of this discourse is this;
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First, he laies down the substance of his perswasion, and then enforceth and amplifieth the same.
First, he lays down the substance of his persuasion, and then enforceth and amplifieth the same.
ord, pns31 vvz a-acp dt n1 pp-f po31 n1, cc av vvz cc vvz dt d.
(60) verse (DIV2)
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The ground and substance of Christs perswasion consists in a double commandement:
The ground and substance of Christ persuasion consists in a double Commandment:
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the first shewes what we must not doe in respect of treasures, v. 19. the second, what we must doe, v. 20. both which he enforceth by their seuerall reasons, in the same verses:
the First shows what we must not do in respect of treasures, v. 19. the second, what we must do, v. 20. both which he enforceth by their several Reasons, in the same Verses:
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(60) verse (DIV2)
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as also with a reason common to them both, v. 21. For the first commandement, La• not vp treasures ▪ &c. The meaning.
as also with a reason Common to them both, v. 21. For the First Commandment, La• not up treasures ▪ etc. The meaning.
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The word here translated •a•e vp, is more significant in the original, then our english doth expresse; for it imports two things:
The word Here translated •a•e up, is more significant in the original, then our english does express; for it imports two things:
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(60) verse (DIV2)
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First to gather together: secondly, to hoard or heape vp in store things gathered, against the time to come:
First to gather together: secondly, to hoard or heap up in store things gathered, against the time to come:
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(60) verse (DIV2)
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8040
so Rom. 2. 5. Thou •eapest vp vnto thy selfe, &c. Treasures ▪ that is, worldly wealth in abundance, pretious things stored vp ▪ as siluer, gold, pearls, &c. Upon earth: here Christ aimes not so much at the place,
so Rom. 2. 5. Thou •eapest up unto thy self, etc. Treasures ▪ that is, worldly wealth in abundance, precious things stored up ▪ as silver, gold, Pearls, etc. Upon earth: Here christ aims not so much At the place,
av np1 crd crd pns21 vv2 a-acp p-acp po21 n1, av n2 ▪ d vbz, j n1 p-acp n1, j n2 vvn a-acp ▪ c-acp n1, n1, n2, av p-acp n1: av np1 vvz xx av av-d p-acp dt n1,
(60) verse (DIV2)
912
Page 342
8041
as at the kind of treasures; for heauenly treasures may be laid vp while we are here on earth:
as At the kind of treasures; for heavenly treasures may be laid up while we Are Here on earth:
c-acp p-acp dt n1 pp-f n2; p-acp j n2 vmb vbi vvn a-acp cs pns12 vbr av p-acp n1:
(60) verse (DIV2)
912
Page 342
8042
& therefore he forbids hoarding of earthly treasures.
& Therefore he forbids hoarding of earthly treasures.
cc av pns31 vvz vvg pp-f j n2.
(60) verse (DIV2)
912
Page 342
8043
For themselues ▪ that is, respecting your priuate gaine & benefit, all respect to the good of the Church & common wealth laid aside.For themselves ▪ that is, respecting your private gain & benefit, all respect to the good of the Church & Common wealth laid aside.
p-acp px32 ▪ d vbz, vvg po22 j n1 cc n1, d n1 p-acp dt j pp-f dt n1 cc j n1 vvd av.
(60) verse (DIV2)
912
Page 342
8044
So then the words beare this sense ▪ Take heed that you gather not riches together, to hoard vp here below,
So then the words bear this sense ▪ Take heed that you gather not riches together, to hoard up Here below,
av av dt n2 vvb d n1 ▪ vvb n1 cst pn22 vvb xx n2 av, pc-acp vvi a-acp av a-acp,
(60) verse (DIV2)
912
Page 342
8045
for your owne priuate vse and benefit alone, making them your treasures in which you put your trust and place your ioy and delight. for your own private use and benefit alone, making them your treasures in which you put your trust and place your joy and delight.
p-acp po22 d j n1 cc n1 av-j, vvg pno32 po22 n2 p-acp r-crq pn22 vvb po22 n1 cc vvb po22 n1 cc n1.
(60) verse (DIV2)
912
Page 342
8046
But yet that we may not mistake the meaning of our Sauiour Christ, I will distinctly set down what things Christ forbiddeth not, pertaining to the gathering or keeping of worldly goods;
But yet that we may not mistake the meaning of our Saviour christ, I will distinctly Set down what things christ forbiddeth not, pertaining to the gathering or keeping of worldly goods;
cc-acp av cst pns12 vmb xx vvi dt n1 pp-f po12 n1 np1, pns11 vmb av-j vvi a-acp r-crq n2 np1 vvz xx, vvg p-acp dt n-vvg cc vvg pp-f j n2-j;
(60) verse (DIV2)
913
Page 342
8047
& then what it is which he doth directly forbid. There be 3. things respecting the world, which Christ forbiddeth not:
& then what it is which he does directly forbid. There be 3. things respecting the world, which christ forbiddeth not:
cc av r-crq pn31 vbz r-crq pns31 vdz av-j vvi. pc-acp vbi crd n2 vvg dt n1, r-crq np1 vvz xx:
(60) verse (DIV2)
913
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8048
viz. I. Diligent labour in a mans vocation, wherby he prouides things needfull for himselfe, and those that depend vpō him; viz. I Diligent labour in a men vocation, whereby he provides things needful for himself, and those that depend upon him;
n1 uh j n1 p-acp dt ng1 n1, c-crq pns31 vvz n2 j p-acp px31, cc d cst vvb p-acp pno31;
(60) verse (DIV2)
913
Page 343
8049
for else he should be contrarie to himselfe, inioyning man to eat his bread in the sweat of his face, Gen. 3. 19. and commanding that he that will not labour should not eate, 2. Thes. 3. 10. II. The fruition and possessing of goods & riches; for they are the good blessings of God, beeing well vsed,
for Else he should be contrary to himself, enjoining man to eat his bred in the sweat of his face, Gen. 3. 19. and commanding that he that will not labour should not eat, 2. Thebes 3. 10. II The fruition and possessing of goods & riches; for they Are the good blessings of God, being well used,
c-acp av pns31 vmd vbi j-jn p-acp px31, vvg n1 pc-acp vvi po31 n1 p-acp dt n1 pp-f po31 n1, np1 crd crd cc vvg d pns31 cst vmb xx vvi vmd xx vvi, crd np1 crd crd crd dt n1 cc vvg pp-f n2-j cc n2; c-acp pns32 vbr dt j n2 pp-f np1, vbg av vvn,
(60) verse (DIV2)
913
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8050
& haue bin possessed of Gods children, as Abraham, Iob, Salomon, &c. III. The gathering & laying vp of treasure is not simply forbidden, for the word of God alloweth hereof in some respect, 2. Cor. 12. 14. The father must laie vp for the children:
& have been possessed of God's children, as Abraham, Job, Solomon, etc. III. The gathering & laying up of treasure is not simply forbidden, for the word of God alloweth hereof in Some respect, 2. Cor. 12. 14. The father must lay up for the children:
cc vhb vbn vvn pp-f npg1 n2, c-acp np1, np1, np1, av np1. dt n-vvg cc vvg a-acp pp-f n1 vbz xx av-j vvn, p-acp dt n1 pp-f np1 vvz av p-acp d n1, crd np1 crd crd dt n1 vmb vvi a-acp p-acp dt n2:
(60) verse (DIV2)
913
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8051
and the Disciples vnderstanding of the generall famine, by the prophesie of Agabus, which should be in all the world, gathered prouision aforehand for the brethre in Iudea: & Iosephs prouident wisedome is commended by the holy Ghost,
and the Disciples understanding of the general famine, by the prophesy of Agabus, which should be in all the world, gathered provision aforehand for the brethren in Iudea: & Joseph's provident Wisdom is commended by the holy Ghost,
cc dt n2 vvg pp-f dt j n1, p-acp dt vvb pp-f np1, r-crq vmd vbi p-acp d dt n1, vvn n1 av p-acp dt n2 p-acp np1: cc np1 j n1 vbz vvn p-acp dt j n1,
(60) verse (DIV2)
913
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8052
for hoarding vp the corne in Egypt against the time of dearth, for the common good:
for hoarding up the corn in Egypt against the time of dearth, for the Common good:
p-acp vvg a-acp dt n1 p-acp np1 p-acp dt n1 pp-f n1, p-acp dt j j:
(60) verse (DIV2)
913
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8053
& the temple of God had his treasurie by Gods appointment ▪ for the vpholding and repaire therof:
& the temple of God had his treasury by God's appointment ▪ for the upholding and repair thereof:
cc dt n1 pp-f np1 vhd po31 n1 p-acp npg1 n1 ▪ p-acp dt vvg cc vvi av:
(60) verse (DIV2)
913
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8055
What is it then which Christ here forbids? Ans. Sundry practises of couetousnes, wherof the first is, Excessiue seeking of worldly wealth, whē men keep no measure nor morderation therein;
What is it then which christ Here forbids? Ans. Sundry practises of covetousness, whereof the First is, Excessive seeking of worldly wealth, when men keep no measure nor morderation therein;
q-crq vbz pn31 av q-crq np1 av vvz? np1 j n2 pp-f n1, c-crq dt ord vbz, j vvg pp-f j n1, c-crq n2 vvb dx n1 ccx n1 av;
(60) verse (DIV2)
914
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8056
although God giue sufficient, yet they are not cōtent, their desire is so vnsatiable.
although God give sufficient, yet they Are not content, their desire is so unsatiable.
cs np1 vvb j, av pns32 vbr xx j, po32 n1 vbz av j-u.
(60) verse (DIV2)
914
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8057
And that we may see the danger of this practise, I wil here shew how far forth a man may seeke for, and lay vp worldly wealth:
And that we may see the danger of this practice, I will Here show how Far forth a man may seek for, and lay up worldly wealth:
cc d po12 vmb vvi dt n1 pp-f d n1, pns11 vmb av vvi c-crq av-j av dt n1 vmb vvi p-acp, cc vvd a-acp j n1:
(60) verse (DIV2)
914
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8058
for the better vnderstanding wherof, this distinctiō of worldly goods must be laid down for a groūd;
for the better understanding whereof, this distinction of worldly goods must be laid down for a ground;
c-acp dt jc n1 c-crq, d n1 pp-f j n2-j vmb vbi vvn a-acp p-acp dt n1;
(60) verse (DIV2)
914
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8059
They are either necessarie, aboundant, or superfluous ▪ Necessarie goods are of two sorts; either necessarie to mans nature, without which no man can liue, nor familie stand;
They Are either necessary, abundant, or superfluous ▪ Necessary goods Are of two sorts; either necessary to men nature, without which no man can live, nor family stand;
pns32 vbr d j, j, cc j ▪ j n2-j vbr pp-f crd n2; d j p-acp ng1 n1, p-acp r-crq dx n1 vmb vvi, ccx n1 vvb;
(60) verse (DIV2)
914
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8060
as meat, drinke, apparel, lodging, &c. or necessarie to a mans state and condition of life, without which he cannot exercise the duties of his calling wherein God hath placed him;
as meat, drink, apparel, lodging, etc. or necessary to a men state and condition of life, without which he cannot exercise the duties of his calling wherein God hath placed him;
c-acp n1, n1, n1, n1, av cc j p-acp dt ng1 n1 cc n1 pp-f n1, p-acp r-crq pns31 vmbx vvi dt n2 pp-f po31 n-vvg c-crq np1 vhz vvn pno31;
(60) verse (DIV2)
914
Page 343
8061
as books to a student, tooles to a trades-men, &c. Now here ariseth the question:
as books to a student, tools to a Tradesmen, etc. Now Here arises the question:
c-acp n2 p-acp dt n1, n2 p-acp dt n2, av av av vvz dt n1:
(60) verse (DIV2)
914
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8062
How much of these things are to be counted necessarie, & so may bee prouided for, How much of these things Are to be counted necessary, & so may be provided for,
c-crq av-d pp-f d n2 vbr pc-acp vbi vvn j, cc av vmb vbi vvn p-acp,
(60) verse (DIV2)
914
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8063
& laid vp? Ans. The opinion and iudgement of the couetous man must be no rule in this case;
& laid up? Ans. The opinion and judgement of the covetous man must be no Rule in this case;
cc vvd a-acp? np1 dt n1 cc n1 pp-f dt j n1 vmb vbi dx n1 p-acp d n1;
(60) verse (DIV2)
914
Page 343
8064
for his corrupt heart is vnsatiable, like the sea which cannot be filled, and like the fire, that neuer saith, it is enough, Now because of the diuersitie of mens estates, by reason of their difference in properties & conditions, there can be no certaine rule set downe;
for his corrupt heart is unsatiable, like the sea which cannot be filled, and like the fire, that never Says, it is enough, Now Because of the diversity of men's estates, by reason of their difference in properties & conditions, there can be no certain Rule Set down;
p-acp po31 j n1 vbz j, av-j dt n1 r-crq vmbx vbi vvn, cc j dt n1, cst av-x vvz, pn31 vbz av-d, av c-acp pp-f dt n1 pp-f ng2 n2, p-acp n1 pp-f po32 n1 p-acp n2 cc n2, pc-acp vmb vbi dx j n1 vvn a-acp;
(60) verse (DIV2)
914
Page 343
8065
for that which is enough for one, will not suffice another:
for that which is enough for one, will not suffice Another:
p-acp d r-crq vbz av-d p-acp crd, vmb xx vvi j-jn:
(60) verse (DIV2)
914
Page 343
8066
& therefore the iudgement & practise of the godly wise, who know how to vse the creatures as blessings of Gods prouidence, must bee our rule to iudge what is necessarie:
& Therefore the judgement & practice of the godly wise, who know how to use the creatures as blessings of God's providence, must be our Rule to judge what is necessary:
cc av dt n1 cc n1 pp-f dt j n1, r-crq vvb c-crq pc-acp vvi dt n2 p-acp n2 pp-f npg1 n1, vmb vbi po12 n1 pc-acp vvi r-crq vbz j:
(60) verse (DIV2)
914
Page 344
8067
other rules wee haue not in the word, but what they iudge needefull, according to the word, that must be esteemed necessarie, and accordingly prouided.
other rules we have not in the word, but what they judge needful, according to the word, that must be esteemed necessary, and accordingly provided.
n-jn n2 pns12 vhb xx p-acp dt n1, cc-acp q-crq pns32 vvb j, vvg p-acp dt n1, cst vmb vbi vvn j, cc av-vvg vvn.
(60) verse (DIV2)
914
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8068
Yet further this may here be added, that things must not be deemed necessarie, onely in regard of the present vse,
Yet further this may Here be added, that things must not be deemed necessary, only in regard of the present use,
av av-j d vmb av vbi vvn, cst n2 vmb xx vbi vvn j, av-j p-acp n1 pp-f dt j n1,
(60) verse (DIV2)
914
Page 344
8069
but also with respect to the time to come, wherein they may be needfull.
but also with respect to the time to come, wherein they may be needful.
cc-acp av p-acp n1 p-acp dt n1 pc-acp vvi, c-crq pns32 vmb vbi j.
(60) verse (DIV2)
914
Page 344
8070
Example. A trades-man hauing nothing besides his trade to liue vpon, may prouide for things necessarie while his strength continueth, to maintaine himselfe in old age,Exampl. A tradesman having nothing beside his trade to live upon, may provide for things necessary while his strength Continueth, to maintain himself in old age,
n1. dt n1 vhg pix p-acp po31 n1 pc-acp vvi p-acp, vmb vvi p-acp n2 j cs po31 n1 vvz, pc-acp vvi px31 p-acp j n1,
(60) verse (DIV2)
914
Page 344
8071
when through decay of strength or •ight he is not able to worke.
when through decay of strength or •ight he is not able to work.
c-crq p-acp n1 pp-f n1 cc n1 pns31 vbz xx j pc-acp vvi.
(60) verse (DIV2)
914
Page 344
8072
And so a man hauing many children, may in the vse of lawfull meanes, prouide for their portions before hand, that when their age requireth, hee may therewith dispose of them in some good state of life.
And so a man having many children, may in the use of lawful means, provide for their portions before hand, that when their age requires, he may therewith dispose of them in Some good state of life.
cc av dt n1 vhg d n2, vmb p-acp dt n1 pp-f j n2, vvb p-acp po32 n2 p-acp n1, cst c-crq po32 n1 vvz, pns31 vmb av vvi pp-f pno32 p-acp d j n1 pp-f n1.
(60) verse (DIV2)
914
Page 344
8073
The second sort of wordly goods is Aboundance, whereby I meane that plentie and store, which serues not onely for necessitie,
The second sort of wordly goods is Abundance, whereby I mean that plenty and store, which serves not only for necessity,
dt ord n1 pp-f j n2-j vbz n1, c-crq pns11 vvb d n1 cc n1, r-crq vvz xx av-j p-acp n1,
(60) verse (DIV2)
914
Page 344
8074
but for holy comelinesse and delight.
but for holy comeliness and delight.
cc-acp p-acp j n1 cc n1.
(60) verse (DIV2)
914
Page 344
8075
The third sort is Superfluitie, whereby I meane such aboundance, as a man hath neither vse of for the present,
The third sort is Superfluity, whereby I mean such abundance, as a man hath neither use of for the present,
dt ord n1 vbz n1, c-crq pns11 vvb d n1, c-acp dt n1 vhz dx n1 pp-f p-acp dt j,
(60) verse (DIV2)
914
Page 344
8076
nor in any likelihood shall haue for the time to come.
nor in any likelihood shall have for the time to come.
ccx p-acp d n1 vmb vhi p-acp dt n1 pc-acp vvi.
(60) verse (DIV2)
914
Page 344
8077
Now these grounds thus premised, I set downe this rule touching mans prouision for worldly wealth.
Now these grounds thus premised, I Set down this Rule touching men provision for worldly wealth.
av d n2 av vvn, pns11 vvb a-acp d n1 vvg vvz n1 p-acp j n1.
(60) verse (DIV2)
915
Page 344
8078
Things necessarie for mans person & his calling, a man may seeke for and lay vp; Things necessary for men person & his calling, a man may seek for and lay up;
n2 j p-acp ng1 n1 cc po31 n-vvg, dt n1 vmb vvi p-acp cc vvd a-acp;
(60) verse (DIV2)
915
Page 344
8079
but for aboundance, & for superfluities, no man ought to labour or be careful: hereto Christ hath put this barre, Lay not vp treasures for your selues: but for abundance, & for superfluities, no man ought to labour or be careful: hereto christ hath put this bar, Lay not up treasures for your selves:
cc-acp p-acp n1, cc p-acp n2, dx n1 vmd pc-acp vvi cc vbi j: av np1 vhz vvn d n1, vvb xx p-acp n2 p-acp po22 n2:
(60) verse (DIV2)
915
Page 344
8080
& Salomon praies as directly against superfluitie, as against pouertie, Pro. 30. 8, 9. Giue me not riches nor pouertie (saith he) but feed me with food conuenient for me:
& Solomon prays as directly against superfluity, as against poverty, Pro 30. 8, 9. Give me not riches nor poverty (Says he) but feed me with food convenient for me:
cc np1 vvz a-acp av-j p-acp n1, c-acp p-acp n1, np1 crd crd, crd vvb pno11 xx n2 ccx n1 (vvz pns31) p-acp vvi pno11 p-acp n1 j p-acp pno11:
(60) verse (DIV2)
915
Page 344
8081
and he renders this reason against aboundance, lest I be ful and denie thee, & say, who is the Lord? Now hence I reason thus;
and he renders this reason against abundance, lest I be full and deny thee, & say, who is the Lord? Now hence I reason thus;
cc pns31 vvz d n1 p-acp n1, cs pns11 vbb j cc vvb pno21, cc vvi, r-crq vbz dt n1? av av pns11 vvb av;
(60) verse (DIV2)
915
Page 344
8082
looke what we may aske of God, that onely must we seeke for, & no more:
look what we may ask of God, that only must we seek for, & no more:
vvb r-crq pns12 vmb vvi pp-f np1, cst av-j vmb pns12 vvi p-acp, cc dx av-dc:
(60) verse (DIV2)
915
Page 344
8083
but we may only aske for things necessarie;
but we may only ask for things necessary;
cc-acp pns12 vmb av-j vvi p-acp n2 j;
(60) verse (DIV2)
915
Page 344
8084
for to pray for aboundance we haue no warrant, & therfore we must only seek for necessaries, & not for aboundance.
for to pray for abundance we have no warrant, & Therefore we must only seek for necessaries, & not for abundance.
c-acp pc-acp vvi p-acp n1 pns12 vhb dx n1, cc av pns12 vmb av-j vvi p-acp n2-j, cc xx p-acp n1.
(60) verse (DIV2)
915
Page 344
8085
Hereto the Apostles rule agreeth well, If we haue food and raiment, let vs herewith be content,
Hereto the Apostles Rule agreeth well, If we have food and raiment, let us herewith be content,
av dt n2 n1 vvz av, cs pns12 vhb n1 cc n1, vvb pno12 av vbi j,
(60) verse (DIV2)
915
Page 344
8086
for they that would bee rich or abound (as the word signifieth) fall into temptation and snares. Quest. for they that would be rich or abound (as the word signifies) fallen into temptation and snares. Quest.
c-acp pns32 cst vmd vbi j cc vvi (c-acp dt n1 vvz) vvb p-acp n1 cc n2. n1.
(60) verse (DIV2)
915
Page 344
8087
If we may not pray for aboundance, what must we doe, if God giue aboundance? Ans. If God blesse vs with aboundance, vpon our moderate labour and care in our lawfull callings, we must receiue it thankfully,
If we may not pray for abundance, what must we do, if God give abundance? Ans. If God bless us with abundance, upon our moderate labour and care in our lawful callings, we must receive it thankfully,
cs pns12 vmb xx vvi p-acp n1, r-crq vmb pns12 vdi, cs np1 vvb n1? np1 cs np1 vvb pno12 p-acp n1, p-acp po12 j n1 cc n1 p-acp po12 j n2, pns12 vmb vvi pn31 av-j,
(60) verse (DIV2)
915
Page 344
8088
& as good stewards lay it vp to be bestowed on good vses, either in our families,
& as good Stewards lay it up to be bestowed on good uses, either in our families,
cc p-acp j n2 vvb pn31 a-acp pc-acp vbi vvn p-acp j n2, av-d p-acp po12 n2,
(60) verse (DIV2)
915
Page 344
8089
or in the church & common wealth, as God in his prouidence shal offer vs iust occasion.
or in the Church & Common wealth, as God in his providence shall offer us just occasion.
cc p-acp dt n1 cc j n1, c-acp np1 p-acp po31 n1 vmb vvi pno12 j n1.
(60) verse (DIV2)
915
Page 344
8090
Now this beeing euident, that we must onely seeke for things necessarie, and no more;
Now this being evident, that we must only seek for things necessary, and no more;
av d vbg j, cst pns12 vmb av-j vvi p-acp n2 j, cc dx av-dc;
(60) verse (DIV2)
916
Page 344
8091
then we must all learne to beware of carking care, & be contented with things necessary, when God giues thē.
then we must all Learn to beware of carking care, & be contented with things necessary, when God gives them.
av pns12 vmb d vvi pc-acp vvi pp-f n-vvg vvb, cc vbi vvn p-acp n2 j, c-crq np1 vvz pno32.
(60) verse (DIV2)
916
Page 344
8092
And to moue vs hereunto, consider the reasons following:
And to move us hereunto, Consider the Reasons following:
cc pc-acp vvi pno12 av, vvb dt n2 vvg:
(60) verse (DIV2)
916
Page 345
8093
First, it is Gods commādement, that we should be contented with things necessarie, 1. Tim. 6. 8. and therefore we must make conscience of obedience in the practise of contentation.
First, it is God's Commandment, that we should be contented with things necessary, 1. Tim. 6. 8. and Therefore we must make conscience of Obedience in the practice of contentation.
ord, pn31 vbz ng1 n1, cst pns12 vmd vbi vvn p-acp n2 j, crd np1 crd crd cc av pns12 vmb vvi n1 pp-f n1 p-acp dt n1 pp-f n1.
(60) verse (DIV2)
916
Page 345
8094
Secondly, they that are greedie after aboundance, haue many temptations to bad dealing, and so can hardly keepe a good conscience:
Secondly, they that Are greedy After abundance, have many temptations to bad dealing, and so can hardly keep a good conscience:
ord, pns32 cst vbr j p-acp n1, vhb d n2 p-acp j n-vvg, cc av vmb av vvi dt j n1:
(60) verse (DIV2)
916
Page 345
8095
they fall into snares (as the Apostle saith) and into many foolish and noysome lusts, which drowne men in perdition and destruction. they fallen into snares (as the Apostle Says) and into many foolish and noisome Lustiest, which drown men in perdition and destruction.
pns32 vvb p-acp n2 (c-acp dt np1 vvz) cc p-acp d j cc j n2, r-crq vvb n2 p-acp n1 cc n1.
(60) verse (DIV2)
916
Page 345
8096
Thirdly, in time of persecution (which oft accompanies the Gospel) the richer a man is, the more danger hee is in to forsake the truth;
Thirdly, in time of persecution (which oft Accompanies the Gospel) the Richer a man is, the more danger he is in to forsake the truth;
ord, p-acp n1 pp-f n1 (r-crq av vvz dt n1) dt jc dt n1 vbz, dt av-dc n1 pns31 vbz p-acp pc-acp vvi dt n1;
(60) verse (DIV2)
916
Page 345
8097
for the heart of man is naturally so glued to the world, that without Gods special grace, it will sooner forsake Christ, then worldly wealth:
for the heart of man is naturally so glued to the world, that without God's special grace, it will sooner forsake christ, then worldly wealth:
p-acp dt n1 pp-f n1 vbz av-j av vvn p-acp dt n1, cst p-acp ng1 j n1, pn31 vmb av-c vvi np1, av j n1:
(60) verse (DIV2)
916
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this wee may see in Demas, who to embrace the world, forsooke Paul, 2. Tim. 4. 10. whereupon Christ saith, g how hardly can a rich man enter into the kingdom of heauen. And thus much of the first practise of couetousnes, which is excessiue care and labour after worldly goods.
this we may see in Demas, who to embrace the world, forsook Paul, 2. Tim. 4. 10. whereupon christ Says, g how hardly can a rich man enter into the Kingdom of heaven. And thus much of the First practice of covetousness, which is excessive care and labour After worldly goods.
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The second practise of couetousuesse which Christ here forbids, is when men seeke only or principally for worldly goods, neglecting spirituall graces in regard thereof.
The second practice of couetousuesse which christ Here forbids, is when men seek only or principally for worldly goods, neglecting spiritual graces in regard thereof.
dt ord n1 pp-f n1 r-crq np1 av vvz, vbz c-crq n2 vvb av-j cc av-j p-acp j n2-j, vvg j n2 p-acp n1 av.
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This appeares by the opposition of the next verse vnto this, lay not vp for your selues earthly treasures,
This appears by the opposition of the next verse unto this, lay not up for your selves earthly treasures,
d vvz p-acp dt n1 pp-f dt ord n1 p-acp d, vvb xx a-acp p-acp po22 n2 j n2,
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but lay vp for your selues treasures in heauen. but lay up for your selves treasures in heaven.
cc-acp vvd a-acp p-acp po22 n2 n2 p-acp n1.
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This was Esaus practise, who sold his birthright for a messe of pottage, Heb. 12. 16. and the sinne of the Gadarens, that vpon the losse of their swine, desired Christ to goe out of their coasts, Luk. 8. 37. And this is the sinne of our age, wherein many things,
This was Esaus practise, who sold his birthright for a mess of pottage, Hebrew 12. 16. and the sin of the Gadarenes, that upon the loss of their Swine, desired christ to go out of their coasts, Luk. 8. 37. And this is the sin of our age, wherein many things,
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nay almost euery thing, which may yeeld profit or delight, is cared for aboue the word;
nay almost every thing, which may yield profit or delight, is cared for above the word;
uh-x av d n1, r-crq vmb vvi n1 cc n1, vbz vvn p-acp p-acp dt n1;
(60) verse (DIV2)
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or else how could there be so much preaching, and so little profiting, but that mens thoughts and delights are taken vp with earthly things? but this is a preposterous and disordered care, which euery one must labour to reforme, as Christ commands, v. 31. The third practise of couetousnes here forbidden, is to put trust and confidēce in worldly things treasured vp:
or Else how could there be so much preaching, and so little profiting, but that men's thoughts and delights Are taken up with earthly things? but this is a preposterous and disordered care, which every one must labour to reform, as christ commands, v. 31. The third practice of covetousness Here forbidden, is to put trust and confidence in worldly things treasured up:
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(60) verse (DIV2)
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this is the Idolatry of the heart, for looke whereon a man sets his heart, that he makes his God,
this is the Idolatry of the heart, for look whereon a man sets his heart, that he makes his God,
d vbz dt n1 pp-f dt n1, p-acp vvi c-crq dt n1 vvz po31 n1, cst pns31 vvz po31 n1,
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& therefore is couetousnesse called idolatrie, Colos. 3. 5. Hence it is that Christ makes it so hard a thing for a rich man to enter into heauen, Mat. 19. 23, 24. because they trust in their riches: and if we marke well, wee shall finde it commonly true, that rich men are proud hearted and secure, not regarding Gods iudgements,
& Therefore is covetousness called idolatry, Colos 3. 5. Hence it is that christ makes it so hard a thing for a rich man to enter into heaven, Mathew 19. 23, 24. Because they trust in their riches: and if we mark well, we shall find it commonly true, that rich men Are proud hearted and secure, not regarding God's Judgments,
cc av vbz n1 vvn n1, np1 crd crd av pn31 vbz cst np1 vvz pn31 av av-j dt n1 p-acp dt j n1 pc-acp vvi p-acp n1, np1 crd crd, crd p-acp pns32 vvb p-acp po32 n2: cc cs pns12 vvb av, pns12 vmb vvi pn31 av-j j, cst j n2 vbr j j-vvn cc j, xx vvg npg1 n2,
(60) verse (DIV2)
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nor the meanes of their saluation; for they take not God for their strength, that trust in their riches.
nor the means of their salvation; for they take not God for their strength, that trust in their riches.
ccx dt n2 pp-f po32 n1; p-acp pns32 vvb xx np1 p-acp po32 n1, cst vvb p-acp po32 n2.
(60) verse (DIV2)
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Dauids coūsell therfore must be followed, If riches increase, set not your heart thereon. David counsel Therefore must be followed, If riches increase, Set not your heart thereon.
npg1 n1 av vmb vbi vvn, cs n2 vvb, vvb xx po22 n1 av.
(60) verse (DIV2)
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The fourth practise here forbidden, is when men lay vp for themselues onely, without regard to the Church or common wealth,
The fourth practice Here forbidden, is when men lay up for themselves only, without regard to the Church or Common wealth,
dt ord n1 av vvn, vbz c-crq n2 vvb a-acp p-acp px32 av-j, p-acp n1 p-acp dt n1 cc j n1,
(60) verse (DIV2)
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or reliefe of the poore. This is a deuillish practise ▪ for euery one is but a steward of that he hath, to dispence the same for Gods glory to the good of others.or relief of the poor. This is a devilish practice ▪ for every one is but a steward of that he hath, to dispense the same for God's glory to the good of Others.
cc n1 pp-f dt j. d vbz dt j n1 ▪ p-acp d pi vbz cc-acp dt n1 pp-f cst pns31 vhz, pc-acp vvi dt d p-acp ng1 n1 p-acp dt j pp-f n2-jn.
(60) verse (DIV2)
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The p〈 … 〉re are Gods poore, and members of his familie, and therefore he re〈 … 〉es, that euery steward in his family should see they haue their portio• ▪ God •ill call the rich to their account,
The p〈 … 〉re Are God's poor, and members of his family, and Therefore he re〈 … 〉es, that every steward in his family should see they have their portio• ▪ God •ill call the rich to their account,
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(60) verse (DIV2)
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when this will not be taken for good disposing, to say I kept my riches to my selfe:
when this will not be taken for good disposing, to say I kept my riches to my self:
c-crq d vmb xx vbi vvn p-acp j n-vvg, pc-acp vvi pns11 vvd po11 n2 p-acp po11 n1:
(60) verse (DIV2)
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so much will the •l•thfull seruant say, that hides his talent in a napkin.
so much will the •l•thfull servant say, that hides his talon in a napkin.
av d vmb dt j n1 vvi, cst vvz po31 n1 p-acp dt n1.
(60) verse (DIV2)
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And therefore let vs learne to make conscience hereof, with the rest of these bad practises.
And Therefore let us Learn to make conscience hereof, with the rest of these bad practises.
cc av vvb pno12 vvi pc-acp vvi n1 av, p-acp dt n1 pp-f d j n2.
(60) verse (DIV2)
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Where the moth and canker corrupt, and where theeues digge through and steale. These words containe a speciall reason of the former commandement, to this effect:Where the moth and canker corrupt, and where thieves dig through and steal. These words contain a special reason of the former Commandment, to this Effect:
c-crq dt n1 cc n1 j, cc q-crq n2 vvb p-acp cc vvi. d n2 vvi dt j n1 pp-f dt j n1, p-acp d n1:
(60) verse (DIV2)
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Earthly treasures, as riches, raiment, &c. are subiect to be corrupt by the moth and canker, Earthly treasures, as riches, raiment, etc. Are Subject to be corrupt by the moth and canker,
j n2, c-acp n2, n1, av vbr j-jn pc-acp vbi j p-acp dt n1 cc n1,
(60) verse (DIV2)
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and to be caried away by theeues:
and to be carried away by thieves:
cc pc-acp vbi vvn av p-acp n2:
(60) verse (DIV2)
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and therefore we must not excessiuely or principally seeke after them, set our hearts vpon them,
and Therefore we must not excessively or principally seek After them, Set our hearts upon them,
cc av pns12 vmb xx av-j cc av-j vvi p-acp pno32, vvb po12 n2 p-acp pno32,
(60) verse (DIV2)
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or hoard them vp for our selues. or hoard them up for our selves.
cc vvi pno32 a-acp p-acp po12 n2.
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The exposition. The word translated Moth, signifieth a worme that eateth the finest cloath, and consumeth the best garment: The exposition. The word translated Moth, signifies a worm that Eateth the Finest cloth, and consumeth the best garment:
dt n1. dt n1 vvn n1, vvz dt n1 cst vvz dt js n1, cc vvz dt js n1:
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yet here it must be taken more largely, for any worme that doth destroy or consume any creature.
yet Here it must be taken more largely, for any worm that does destroy or consume any creature.
av av pn31 vmb vbi vvn av-dc av-j, c-acp d n1 cst vdz vvi cc vvi d n1.
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And so the word translated canker, must be largely taken, for any thing that by rust or fretting doth eate into and consume mettall, or any other creature.
And so the word translated canker, must be largely taken, for any thing that by rust or fretting does eat into and consume mettle, or any other creature.
cc av dt n1 vvn n1, vmb vbi av-j vvn, p-acp d n1 cst p-acp n1 cc j-vvg vdz vvi p-acp cc vvi n1, cc d j-jn n1.
(60) verse (DIV2)
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Here then Christ noteth a two-fold vanitie of the creatures, both in respect of their nature,
Here then christ notes a twofold vanity of the creatures, both in respect of their nature,
av av np1 vvz dt n1 n1 pp-f dt n2, av-d p-acp n1 pp-f po32 n1,
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and of abuse for their nature, they are subiect to corruption by rust, moth, and canker, be the creatures neuer so pure and costly,
and of abuse for their nature, they Are Subject to corruption by rust, moth, and canker, be the creatures never so pure and costly,
cc pp-f n1 p-acp po32 n1, pns32 vbr j-jn p-acp n1 p-acp n1, n1, cc n1, vbb dt n2 av-x av j cc j,
(60) verse (DIV2)
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as gold, siluer, pearles, &c. for the heauens themselues are subiect to vanitie.
as gold, silver, Pearls, etc. for the heavens themselves Are Subject to vanity.
c-acp n1, n1, n2, av p-acp dt n2 px32 vbr j-jn p-acp n1.
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And for abuse, they are subiect to the iniuries of vngodly persons, theeues may steale them,
And for abuse, they Are Subject to the injuries of ungodly Persons, thieves may steal them,
cc p-acp n1, pns32 vbr j-jn p-acp dt n2 pp-f j n2, n2 vmb vvi pno32,
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and couetous persons may hoard them vp that they shall serue for no vse.
and covetous Persons may hoard them up that they shall serve for no use.
cc j n2 vmb vvi pno32 a-acp cst pns32 vmb vvi p-acp dx n1.
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Now if all earthly creatures be subiect to vanitie both by corruption and abuse, then we must not make them our chiefe treasures,
Now if all earthly creatures be Subject to vanity both by corruption and abuse, then we must not make them our chief treasures,
av cs d j n2 vbb j-jn p-acp n1 av-d p-acp n1 cc n1, cs pns12 vmb xx vvi pno32 po12 j-jn n2,
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Quest. But whence came this vanitie vpon the creatures? Ans. God hath subiected them vnto it for the sinne of man. Rom. 8 ▪ 20. The consideration hereof must let vs see the grieuousnesse of our sinnes, and the greatnes of Gods anger due thereunto, in that he hath imprinted the stampe of his wrath vpon euery creature for the sinne of man, by subiecting it to this two-fold vanitie. Quest. But whence Come this vanity upon the creatures? Ans. God hath subjected them unto it for the sin of man. Rom. 8 ▪ 20. The consideration hereof must let us see the grievousness of our Sins, and the greatness of God's anger due thereunto, in that he hath imprinted the stamp of his wrath upon every creature for the sin of man, by subjecting it to this twofold vanity.
n1. cc-acp q-crq vvd d n1 p-acp dt n2? np1 np1 vhz vvn pno32 p-acp pn31 p-acp dt n1 pp-f n1. np1 crd ▪ crd dt n1 av vmb vvi pno12 vvi dt n1 pp-f po12 n2, cc dt n1 pp-f npg1 n1 j-jn av, p-acp cst pns31 vhz vvn dt n1 pp-f po31 n1 p-acp d n1 p-acp dt n1 pp-f n1, p-acp vvg pn31 p-acp d n1 n1.
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And therefore when we see a moth vpon apparell, or rust and canker ▪ vpon mettall or other creatures corrupting them, we ought rather to be humbled for our sinnes,
And Therefore when we see a moth upon apparel, or rust and canker ▪ upon mettle or other creatures corrupting them, we ought rather to be humbled for our Sins,
cc av c-crq pns12 vvb dt n1 p-acp n1, cc vvi cc n1 ▪ p-acp n1 cc j-jn n2 vvg pno32, pns12 vmd av-c pc-acp vbi vvn p-acp po12 n2,
(60) verse (DIV2)
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then to suffer our hearts to be drawne to immoderate desire & delight after earthly things.
then to suffer our hearts to be drawn to immoderate desire & delight After earthly things.
cs pc-acp vvi po12 n2 pc-acp vbi vvn p-acp j n1 cc n1 p-acp j n2.
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Secondly, are the creatures that neuer sinned, subiect to vanitie for mans sinne? then how vaine a thing is man, that by his transgression bringeth vanitie vpon the creatures? let vs therefore in them behold our owne vanitie,
Secondly, Are the creatures that never sinned, Subject to vanity for men sin? then how vain a thing is man, that by his Transgression brings vanity upon the creatures? let us Therefore in them behold our own vanity,
ord, vbr dt n2 cst av-x vvd, j-jn p-acp n1 p-acp ng1 n1? av q-crq j dt n1 vbz n1, cst p-acp po31 n1 vvz n1 p-acp dt n2? vvb pno12 av p-acp pno32 vvi po12 d n1,
(60) verse (DIV2)
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and when we pitie them, learne to lament our owne iniquities.
and when we pity them, Learn to lament our own iniquities.
cc c-crq pns12 vvb pno32, vvb pc-acp vvi po12 d n2.
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v. 20 ▪ But lay vp treasures for your selues, &c. Christ hauing shewed what we must not doe in respect of treasures here on earth,
v. 20 ▪ But lay up treasures for your selves, etc. christ having showed what we must not do in respect of treasures Here on earth,
n1 crd ▪ p-acp vvi a-acp n2 p-acp po22 n2, av np1 vhg vvn r-crq pns12 vmb xx vdi p-acp n1 pp-f n2 av p-acp n1,
(60) verse (DIV2)
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and knowing mans inclination to be such, that he will needs haue something for his treasure, doth here come to the second branch of his commandement;
and knowing men inclination to be such, that he will needs have something for his treasure, does Here come to the second branch of his Commandment;
cc vvg ng1 n1 pc-acp vbi d, cst pns31 vmb av vhi pi p-acp po31 n1, vdz av vvi p-acp dt ord n1 pp-f po31 n1;
(60) verse (DIV2)
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shewing what treasure we must lay vp for our selues ▪ and enforceth vs thereto by a speciall reason.
showing what treasure we must lay up for our selves ▪ and enforceth us thereto by a special reason.
vvg r-crq n1 pns12 vmb vvi a-acp p-acp po12 n2 ▪ cc vvz pno12 av p-acp dt j n1.
(60) verse (DIV2)
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The treasures we must lay vp are, treasures in heauen. Quest.
The treasures we must lay up Are, treasures in heaven. Quest.
dt n2 pns12 vmb vvi a-acp vbr, n2 p-acp n1. n1.
(60) verse (DIV2)
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How should we lay vp treasures in heauen, for we cannot of our selues come there;
How should we lay up treasures in heaven, for we cannot of our selves come there;
q-crq vmd pns12 vvi a-acp n2 p-acp n1, c-acp pns12 vmbx pp-f po12 n2 vvb a-acp;
(60) verse (DIV2)
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no man can saue himselfe, the beginning, progresse, and accomplishment of our saluation is of God in Christ wholly? Ans. It is vsuall with God in Scripture, to ascribe the worke of the principall efficient cause, to the instrument thereof. Thus in the last ver.
no man can save himself, the beginning, progress, and accomplishment of our salvation is of God in christ wholly? Ans. It is usual with God in Scripture, to ascribe the work of the principal efficient cause, to the Instrument thereof. Thus in the last ver.
dx n1 vmb vvi px31, dt n1, n1, cc n1 pp-f po12 n1 vbz pp-f np1 p-acp np1 av-jn? np1 pn31 vbz j p-acp np1 p-acp n1, pc-acp vvi dt n1 pp-f dt j-jn j n1, p-acp dt n1 av. av p-acp dt ord fw-la.
(60) verse (DIV2)
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of Obadiah, Preachers, are expressely called Sauiours:
of Obadiah, Preachers, Are expressly called Saviour's:
pp-f np1, n2, vbr av-j vvd ng1:
(60) verse (DIV2)
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and, 1. Tim. 4. 16. In doing this thou shalt both saue thy selfe, and them that heare thee:
and, 1. Tim. 4. 16. In doing this thou shalt both save thy self, and them that hear thee:
cc, crd np1 crd crd p-acp vdg d pns21 vm2 av-d vvi po21 n1, cc pno32 cst vvb pno21:
(60) verse (DIV2)
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and, 1. Cor. 4. 15. I haue begotten you through the Gospel:
and, 1. Cor. 4. 15. I have begotten you through the Gospel:
cc, crd np1 crd crd pns11 vhb vvn pn22 p-acp dt n1:
(60) verse (DIV2)
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and yet both saluation and regeneration are the works of God alone, onely Preachers are the instruments thereof.
and yet both salvation and regeneration Are the works of God alone, only Preachers Are the Instruments thereof.
cc av d n1 cc n1 vbr dt n2 pp-f np1 av-j, av-j n2 vbr dt n2 av.
(60) verse (DIV2)
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So in this place, to make vs rich with heauenly treasures, is the worke of God alone:
So in this place, to make us rich with heavenly treasures, is the work of God alone:
av p-acp d n1, pc-acp vvi pno12 j p-acp j n2, vbz dt n1 pp-f np1 av-j:
(60) verse (DIV2)
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for we rather treasure vp vnto our selues wrath against the day of wrath, by our transgressions:
for we rather treasure up unto our selves wrath against the day of wrath, by our transgressions:
c-acp pns12 av-c n1 a-acp p-acp po12 n2 n1 p-acp dt n1 pp-f n1, p-acp po12 n2:
(60) verse (DIV2)
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and yet because we are instruments by his grace, in the vse of meanes to get this treasure,
and yet Because we Are Instruments by his grace, in the use of means to get this treasure,
cc av c-acp pns12 vbr n2 p-acp po31 n1, p-acp dt n1 pp-f n2 pc-acp vvi d n1,
(60) verse (DIV2)
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therefore he giueth this commandement vnto vs, as though the worke were wholly ours, though himselfe be the principall author.
Therefore he gives this Commandment unto us, as though the work were wholly ours, though himself be the principal author.
av pns31 vvz d n1 p-acp pno12, c-acp cs dt n1 vbdr av-jn png12, cs px31 vbi dt j-jn n1.
(60) verse (DIV2)
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But yet that we may better conceiue of, and practise this commandement, two points are to be considered. First, what this treasure is:
But yet that we may better conceive of, and practise this Commandment, two points Are to be considered. First, what this treasure is:
p-acp av cst pns12 vmb av-jc vvi pp-f, cc vvi d n1, crd n2 vbr pc-acp vbi vvn. ord, q-crq d n1 vbz:
(60) verse (DIV2)
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Secondly, how a man must lay it vp for himselfe:Secondly, how a man must lay it up for himself:
ord, c-crq dt n1 vmb vvi pn31 a-acp p-acp px31:
(60) verse (DIV2)
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both these we must marke with reuerence, because they are points of great waight and moment, in the practise whereof standeth our saluation. For the first.
both these we must mark with Reverence, Because they Are points of great weight and moment, in the practice whereof Stands our salvation. For the First.
d d pns12 vmb vvi p-acp n1, c-acp pns32 vbr n2 pp-f j n1 cc n1, p-acp dt n1 c-crq vvz po12 n1. p-acp dt ord.
(60) verse (DIV2)
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In searching it out, we will first consider, what is erroniously thought to be this treasure which Christ would haue vs to lay vp.
In searching it out, we will First Consider, what is erroneously Thought to be this treasure which christ would have us to lay up.
p-acp vvg pn31 av, pns12 vmb ord vvi, q-crq vbz av-j vvn pc-acp vbi d n1 r-crq np1 vmd vhi pno12 pc-acp vvi a-acp.
(60) verse (DIV2)
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The Church of Rome hath for many hundred yeares, abused the world hereabout, making the ouerplus of Christs merits,
The Church of Rome hath for many hundred Years, abused the world hereabout, making the overplus of Christ merits,
dt n1 pp-f np1 vhz p-acp d crd n2, vvn dt n1 av, vvg dt n1 pp-f npg1 n2,
(60) verse (DIV2)
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and of the merits of Saints and Martyrs, to be the treasure of the Church, which beeing gathered together and put into a store-chest, is (say they) in the Popes custodie;and of the merits of Saints and Martyrs, to be the treasure of the Church, which being gathered together and put into a store-chest, is (say they) in the Popes custody;
cc pp-f dt n2 pp-f n2 cc n2, pc-acp vbi dt n1 pp-f dt n1, r-crq vbg vvn av cc vvn p-acp dt n1, vbz (vvb pns32) p-acp dt ng1 n1;
(60) verse (DIV2)
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and he alone hath the plenarie opening and shutting of this chest, and the ordering and disposing of these merits:
and he alone hath the plenary opening and shutting of this chest, and the ordering and disposing of these merits:
cc pns31 av-j vhz dt j-jn n-vvg cc vvg pp-f d n1, cc dt n-vvg cc n-vvg pp-f d n2:
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by vertue whereof he giues out indulgences and pardons, when and to whome he will. And hereby indeede he maintaines and vpholds his kingdome:
by virtue whereof he gives out Indulgences and Pardons, when and to whom he will. And hereby indeed he maintains and upholds his Kingdom:
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for hereby comes infinit wealth and reuenewes. But this cannot be the true treasure; •ay, it is corrupt and deceitfull for two causes:
for hereby comes infinite wealth and revenues. But this cannot be the true treasure; •ay, it is corrupt and deceitful for two Causes:
c-acp av vvz j n1 cc n2. p-acp d vmbx vbi dt j n1; uh-x, pn31 vbz j cc j p-acp crd n2:
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for first, hereby they abase the true treasure which is Christs merits, by adding supplie thereto from the merits of Saints:
for First, hereby they abase the true treasure which is Christ merits, by adding supply thereto from the merits of Saints:
c-acp ord, av pns32 vvb dt j n1 r-crq vbz npg1 n2, p-acp vvg n1 av p-acp dt n2 pp-f n2:
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for if Christs merits receiue increase from the merits of men, then it is not al-sufficient of it selfe,
for if Christ merits receive increase from the merits of men, then it is not All-sufficient of it self,
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and so but a poore treasure.
and so but a poor treasure.
cc av p-acp dt j n1.
(60) verse (DIV2)
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Secondly, hereby they make the merits of Saints departed, to be the merits of others which liue long after them, by the Popes application;
Secondly, hereby they make the merits of Saints departed, to be the merits of Others which live long After them, by the Popes application;
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(60) verse (DIV2)
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which is a thing impossible and absurd: for no man can merit for himselfe:
which is a thing impossible and absurd: for no man can merit for himself:
r-crq vbz dt n1 j cc j: c-acp dx n1 vmb vvi p-acp px31:
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but say he could, yet should his merits be for himselfe alone and for none other:
but say he could, yet should his merits be for himself alone and for none other:
cc-acp vvb pns31 vmd, av vmd po31 n2 vbb p-acp px31 j cc p-acp pix j-jn:
(60) verse (DIV2)
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for euery man in regard of saluation is a priuate man, and the reward of his workes he doth that way can onely redound vnto himselfe:
for every man in regard of salvation is a private man, and the reward of his works he does that Way can only redound unto himself:
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(60) verse (DIV2)
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onely Christ Iesus our Mediatour, God and man, who was by God himselfe made a publike person for this ende, can merit for others.
only christ Iesus our Mediator, God and man, who was by God himself made a public person for this end, can merit for Others.
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The true treasure then (to let the other passe) is in a word, the true God, that one only eternall essence in three persons, who made all things and gouernes all things;
The true treasure then (to let the other pass) is in a word, the true God, that one only Eternal essence in three Persons, who made all things and governs all things;
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in him alone is all goodnesse and happines to be found.
in him alone is all Goodness and happiness to be found.
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Gen. 15. 1. I am thy buckler, and thine exceeding great reward, saith God to Abraham:
Gen. 15. 1. I am thy buckler, and thine exceeding great reward, Says God to Abraham:
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and Psal. 16. 5, 6. The Lord is the portion of mine inheritance (saith Dauid) — I haue a goodly heritage:
and Psalm 16. 5, 6. The Lord is the portion of mine inheritance (Says David) — I have a goodly heritage:
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which is as much as if he had saide, The Lord is my treasure.
which is as much as if he had said, The Lord is my treasure.
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I will not stand on this, for men by the light of nature haue seene and saide thus much.
I will not stand on this, for men by the Light of nature have seen and said thus much.
pns11 vmb xx vvi p-acp d, c-acp n2 p-acp dt n1 pp-f n1 vhb vvn cc vvd av av-d.
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This rather is to be considered, how God becomes our treasure.
This rather is to be considered, how God becomes our treasure.
d av-c vbz pc-acp vbi vvn, c-crq np1 vvz po12 n1.
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And for this ende we must conceiue of God, as he hath reuealed himselfe vnto vs in Christ: And for this end we must conceive of God, as he hath revealed himself unto us in christ:
cc p-acp d n1 pns12 vmb vvi pp-f np1, c-acp pns31 vhz vvn px31 p-acp pno12 p-acp np1:
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for out of Christ he is not our God, and so not our treasure; but God incarnate is our true treasure:
for out of christ he is not our God, and so not our treasure; but God incarnate is our true treasure:
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Coloss. 2. 3. In whome, that is, in Christ, are hid all the treasures of wisdome and knowledge.
Coloss. 2. 3. In whom, that is, in christ, Are hid all the treasures of Wisdom and knowledge.
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Coloss. 3. 3. Our life, euen eternall life, is hid with Christ in God, as in a treasurie. 1. Cor. 1. 31. Christ is made vnto vs of God wisdome, righteousnes, sanctification, and redemption:
Coloss. 3. 3. Our life, even Eternal life, is hid with christ in God, as in a treasury. 1. Cor. 1. 31. christ is made unto us of God Wisdom, righteousness, sanctification, and redemption:
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and, Ioh. 1. 16. Of his fulnesse, as out of a full treasurie, we all receiue grace for grace.
and, John 1. 16. Of his fullness, as out of a full treasury, we all receive grace for grace.
cc, np1 crd crd pp-f po31 n1, c-acp av pp-f dt j n1, pns12 d vvb n1 p-acp n1.
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Now we must not rest in his incarnation, but conceiue further of him as he was crucified for vs in our nature,
Now we must not rest in his incarnation, but conceive further of him as he was Crucified for us in our nature,
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(60) verse (DIV2)
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and is set forth vnto vs in his word and Sacraments:
and is Set forth unto us in his word and Sacraments:
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for his obedience, death, and passion is our treasure, which is reuealed and applied in the word of promise, and in the Sacraments:
for his Obedience, death, and passion is our treasure, which is revealed and applied in the word of promise, and in the Sacraments:
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(60) verse (DIV2)
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and this is that thing prepared of God for them that loue him, which eye hath not •eene, eare hath not heard,
and this is that thing prepared of God for them that love him, which eye hath not •eene, ear hath not herd,
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(60) verse (DIV2)
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neither euer entred into the heart of •aturall man to conceiue. neither ever entered into the heart of •aturall man to conceive.
av-dx av vvn p-acp dt n1 pp-f j n1 pc-acp vvi.
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1. Cor. 2. 9. But why (will some say) should Christ crucified be called our treasure? Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man.
1. Cor. 2. 9. But why (will Some say) should christ Crucified be called our treasure? Ans. Because he is the fountain and storehouse of all true blessings conveyed from God to man.
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Wouldest thou haue remission of sinne, & righteousnes with god? why, Christ was made sinne for vs, that we might be made the righteousnes of God in him, 2. Cor. 5. 21. Wouldest thou haue life euerlasting? This same Iesus Christ is very God,
Wouldst thou have remission of sin, & righteousness with god? why, christ was made sin for us, that we might be made the righteousness of God in him, 2. Cor. 5. 21. Wouldst thou have life everlasting? This same Iesus christ is very God,
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(60) verse (DIV2)
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and life eternall, 1. Ioh. 5. And he that hath him hath life, 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse,and life Eternal, 1. John 5. And he that hath him hath life, 1. John 5. 12. Wouldst thou have Comfort in distress,
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and true delight in temporall blessings? then get Christ Iesus, for he is life in death; and without him, the good things of this life be no blessings vnto vs. II. Point. Hauing found what this treasure is, let vs now see how euery one must lay it vp for himselfe:
and true delight in temporal blessings? then get christ Iesus, for he is life in death; and without him, the good things of this life be no blessings unto us II Point. Having found what this treasure is, let us now see how every one must lay it up for himself:
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(60) verse (DIV2)
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for so Christ here cōmandeth, lay vp for your selues, &c. That we may lay vp Christ crucified for our treasure, we must be carefull to doe fiue things, intimated in the parable of him that bought the field wherein the hidden treasure was: 1. we must finde this treasure: 2. we must value it: 3. obtaine and get it: 4. assure it to our selues: 5. vse it as a treasure.
for so christ Here commands, lay up for your selves, etc. That we may lay up christ Crucified for our treasure, we must be careful to do fiue things, intimated in the parable of him that bought the field wherein the hidden treasure was: 1. we must find this treasure: 2. we must valve it: 3. obtaine and get it: 4. assure it to our selves: 5. use it as a treasure.
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I. Dutie. We must needes find this treasure first of all, els we cannot value it, I Duty. We must needs find this treasure First of all, Else we cannot valve it,
uh n1. pns12 vmb av vvb d n1 ord pp-f d, av pns12 vmbx vvb pn31,
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nor obtaine it, we cannot assure it to our selues, nor vse it:
nor obtain it, we cannot assure it to our selves, nor use it:
ccx vvi pn31, pns12 vmbx vvi pn31 p-acp po12 n2, ccx vvi pn31:
(60) verse (DIV2)
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And thus much is implyed in that parable, where it is called an hidden treasure; for we cannot haue a thing that is hid before we find it.
And thus much is employed in that parable, where it is called an hidden treasure; for we cannot have a thing that is hid before we find it.
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(60) verse (DIV2)
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Now the finding of this treasure stands in Gods reuealing of it vnto vs, letting vs see that naturally we want it,
Now the finding of this treasure Stands in God's revealing of it unto us, letting us see that naturally we want it,
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(60) verse (DIV2)
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and making vs feele that we are poore without it, and therefore stand in great neede of it, whereupon we beginne to seeke it.
and making us feel that we Are poor without it, and Therefore stand in great need of it, whereupon we begin to seek it.
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Euery reuealing of this treasure is not the finding of it, for God inlightens the mind of man two waies:
Every revealing of this treasure is not the finding of it, for God inlightens the mind of man two ways:
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(60) verse (DIV2)
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first, generally, whereby a man in reading the word is able to conceiue the true sense and meaning of it.
First, generally, whereby a man in reading the word is able to conceive the true sense and meaning of it.
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8195
Secondly, more specially, when beside the generall sense, God makes a man feele the truth and power of the word in his owne conscience:
Secondly, more specially, when beside the general sense, God makes a man feel the truth and power of the word in his own conscience:
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(60) verse (DIV2)
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and in this speciall illumination stands the true finding. This indeede is a great blessing of God, but not common to all:
and in this special illumination Stands the true finding. This indeed is a great blessing of God, but not Common to all:
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8197
for our naturall eies cannot discerne it, and the more we are dazled with the sight of worldly treasures, pomps,
for our natural eyes cannot discern it, and the more we Are dazzled with the sighed of worldly treasures, pomps,
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and vanities, the blinder wee are about this spirituall treasure:
and vanities, the blinder we Are about this spiritual treasure:
cc n2, dt jc pns12 vbr p-acp d j n1:
(60) verse (DIV2)
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8199
yea this treasure is hid from many that are able to propound the word of God truly;
yea this treasure is hid from many that Are able to propound the word of God truly;
uh d n1 vbz vvn p-acp d cst vbr j pc-acp vvi dt n1 pp-f np1 av-j;
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as Christ saith, these things are hidde (ofitimes) from the wise and prudent, and reuealed vnto babes:
as christ Says, these things Are hid (ofitimes) from the wise and prudent, and revealed unto babes:
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for till the Lord giue this speciall.
for till the Lord give this special.
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8202
illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes, Christ is a hidden treasure vnto him.
illumination whereby a man sees his own misery in himself and his great need of Christ righteousness, christ is a hidden treasure unto him.
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8203
In regard whereof we must descend into our owne hearts, and there trie whether by the sense of our owne miserie in our selues,
In regard whereof we must descend into our own hearts, and there try whither by the sense of our own misery in our selves,
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8204
and our owne desire and hungring after Christ, God haue reuealed this treasure vnto vs:
and our own desire and hungering After christ, God have revealed this treasure unto us:
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we may say, we see, with the Iewes, and yet be blinde, vnlesse we truly feele the want of Christ in our owne soules:
we may say, we see, with the Iewes, and yet be blind, unless we truly feel the want of christ in our own Souls:
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oh therefore labour for this speciall illumination;
o Therefore labour for this special illumination;
uh av n1 p-acp d j n1;
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8207
for the Doctrine of the Gospel will neuer be sweete and pleasant to vs, till we finde this precious treasure hid therein.
for the Doctrine of the Gospel will never be sweet and pleasant to us, till we find this precious treasure hid therein.
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8208
II. Dutie. Hauing found this treasure, we must highly prize and value it, euen aboue all that we haue or can get; II Duty. Having found this treasure, we must highly prize and valve it, even above all that we have or can get;
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nay more worth then all the world besides.
nay more worth then all the world beside.
uh-x av-dc j cs d dt n1 a-acp.
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So did the man in the parable, Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods:
So did the man in the parable, Matthew 13. 44. esteem the treasure hid in the field above all his goods:
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And Paul so esteemed of Christ crucified, that he counted all things losse for the excellent knowledge sake of Christ,
And Paul so esteemed of christ Crucified, that he counted all things loss for the excellent knowledge sake of christ,
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and iudged them as dung that he might winne Christ. and judged them as dung that he might win christ.
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This high esteeme of Christ is needfull, if euer we meane to lay him vp for our treasure;
This high esteem of christ is needful, if ever we mean to lay him up for our treasure;
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and then haue we made good progresse in this heauenly purchase, when we truely value Christ in our hearts at so high a rate:
and then have we made good progress in this heavenly purchase, when we truly valve christ in our hearts At so high a rate:
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8215
and therefore we must endeauour our selues hereunto, and labour so to frame our whole conuersation in speaches and in action, that they may testifie at how high a rate we value Christ.
and Therefore we must endeavour our selves hereunto, and labour so to frame our Whole Conversation in Speeches and in actium, that they may testify At how high a rate we valve christ.
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And because the word of God reueales Christ Iesus vnto vs, in which regard it is called a treasure, therefore it also must be highly valued, euen aboue all carthly things.
And Because the word of God reveals christ Iesus unto us, in which regard it is called a treasure, Therefore it also must be highly valued, even above all carthly things.
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Thus Dauid did, Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer:
Thus David did, Psalm 119. 72. The Law of thy Mouth is better unto me then thousands of gold and silver:
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(60) verse (DIV2)
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verse 127. I loue thy Commandements aboue gold, yea aboue much fiue gold: verse 127. I love thy commandments above gold, yea above much fiue gold:
n1 crd pns11 vvb po21 n2 p-acp n1, uh p-acp d crd n1:
(60) verse (DIV2)
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hereof wisdome saith, my fruite is better then gold, euen then much fine gold, and my reuenues better then •ine siluer.
hereof Wisdom Says, my fruit is better then gold, even then much fine gold, and my revenues better then •ine silver.
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(60) verse (DIV2)
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It were happie for vs if wee did thus value the word of God.
It were happy for us if we did thus valve the word of God.
pn31 vbdr j p-acp pno12 cs pns12 vdd av vvi dt n1 pp-f np1.
(60) verse (DIV2)
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Many hold there is but one truth, and so that be knowne it is no matter whence it is learned,
Many hold there is but one truth, and so that be known it is no matter whence it is learned,
av-d vvb pc-acp vbz cc-acp crd n1, cc av d vbb vvn pn31 vbz dx n1 c-crq pn31 vbz j,
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whether out of Gods word, or the writings of men:
whither out of God's word, or the writings of men:
cs av pp-f npg1 n1, cc dt n2 pp-f n2:
(60) verse (DIV2)
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but they are sarre deceiued, for the Scriptures of God onely, are that truth which is according to godlinesse;
but they Are sarre deceived, for the Scriptures of God only, Are that truth which is according to godliness;
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(60) verse (DIV2)
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and they alone discouer vnto vs this heauenly treasure, and therefore they must haue the preheminence in our hearts,
and they alone discover unto us this heavenly treasure, and Therefore they must have the pre-eminence in our hearts,
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(60) verse (DIV2)
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and be esteemed farre aboue all the writings of men:
and be esteemed Far above all the writings of men:
cc vbi vvn av-j p-acp d dt n2 pp-f n2:
(60) verse (DIV2)
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which if we would doe, we should feele that power and comfort of the word in our hearts, which naturally we lacke.
which if we would do, we should feel that power and Comfort of the word in our hearts, which naturally we lack.
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III. Dutie. Hauing found out, and rightly valued this true treasure, we must seeke to get it for our selues, and make it our owne: III. Duty. Having found out, and rightly valued this true treasure, we must seek to get it for our selves, and make it our own:
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(60) verse (DIV2)
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But some will say, it is hard for flesh and blood not to be carefull of successe,
But Some will say, it is hard for Flesh and blood not to be careful of success,
p-acp d vmb vvi, pn31 vbz j p-acp n1 cc n1 xx pc-acp vbi j pp-f n1,
(64) verse (DIV2)
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so did the man in the parable (Matth. 13. 44.) when he had found the treasure hid in the field;
so did the man in the parable (Matthew 13. 44.) when he had found the treasure hid in the field;
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(60) verse (DIV2)
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and so Christ here commandeth, lay vp treasures for your selues.
and so christ Here commands, lay up treasures for your selves.
cc av np1 av vvz, vvb a-acp n2 p-acp po22 n2.
(60) verse (DIV2)
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Now that we may get this treasure to our selues, we must conscionably vse such meanes as God hath appointed for this purpose ▪ to wit, I.
Now that we may get this treasure to our selves, we must Conscionably use such means as God hath appointed for this purpose ▪ to wit, I.
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(60) verse (DIV2)
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heare the word of God preached with all reuerence, care, and diligence, labouring to mixe it with faith in our hearts: II. receiue the Sacraments with all reuerence and due preparation: III. pray to God in faith earnestly and constantly for the pardon of our sinnes, and the fiuition of this treasure. The reason hereof is plaine:
hear the word of God preached with all Reverence, care, and diligence, labouring to mix it with faith in our hearts: II receive the Sacraments with all Reverence and due preparation: III. pray to God in faith earnestly and constantly for the pardon of our Sins, and the fiuition of this treasure. The reason hereof is plain:
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(60) verse (DIV2)
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for the word and Sacraments are as it were the Lords two hands, wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs;
for the word and Sacraments Are as it were the lords two hands, wherewith he reaches out this heavenly treasure and all spiritual blessings unto us;
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(60) verse (DIV2)
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and our faith is the hand of our soule wherewith we receiue them, now by our praiers we testifie this faith,
and our faith is the hand of our soul wherewith we receive them, now by our Prayers we testify this faith,
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(60) verse (DIV2)
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and sanctifie vnto our selues the two former meanes.
and sanctify unto our selves the two former means.
cc vvi p-acp po12 n2 dt crd j n2.
(60) verse (DIV2)
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IV. Dutie. Hauing gotten this treasure, we must labour to make it sure vnto our selues? And to this purpose we must follow Pauls counsell and charge to rich men: 1. Tim. 6. 17, 18, 19. Charge the rich men in this world, that they be not high minded, IV. Duty. Having got this treasure, we must labour to make it sure unto our selves? And to this purpose we must follow Paul's counsel and charge to rich men: 1. Tim. 6. 17, 18, 19. Charge the rich men in this world, that they be not high minded,
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(60) verse (DIV2)
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neither trust in vncerten riches, but in the liuing God: that they doe good and be rich in good workes —:
neither trust in uncertain riches, but in the living God: that they do good and be rich in good works —:
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(60) verse (DIV2)
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laying vp in store for themselues a good foundation against the time to come, that they may obtaine eternall life: laying up in store for themselves a good Foundation against the time to come, that they may obtain Eternal life:
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(60) verse (DIV2)
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where marke how by trusting in God, and by liberalitie and bountie, we are exhorted to lay a good foundation.
where mark how by trusting in God, and by liberality and bounty, we Are exhorted to lay a good Foundation.
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What (will some say) must we be saued by our Almesdeedes, and good works? Ans. Not so:
What (will Some say) must we be saved by our Almsdeeds, and good works? Ans. Not so:
r-crq (n1 d vvb) vmb pns12 vbi vvn p-acp po12 n2, cc j n2? np1 xx av:
(60) verse (DIV2)
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for the ground of our saluation is Gods election and loue in Christ, which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues, is in our owne consciences,
for the ground of our salvation is God's election and love in christ, which he himself hath laid up in heaven for us But the Foundation which we must lay up for our selves, is in our own Consciences,
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(60) verse (DIV2)
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for our assurance in Gods foundation: and this we lay by our good works of loue, mercie, and iustice;
for our assurance in God's Foundation: and this we lay by our good works of love, mercy, and Justice;
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(60) verse (DIV2)
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all which be fruits of faith:
all which be fruits of faith:
d r-crq vbb n2 pp-f n1:
(60) verse (DIV2)
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and beeing done in faith and with singlenes of heart to Gods glorie, they are sure testimonies of our portion in the true treasure Iesus Christ:
and being done in faith and with singleness of heart to God's glory, they Are sure testimonies of our portion in the true treasure Iesus christ:
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(60) verse (DIV2)
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for hereby we know we are translated from death to life, because we loue the brethren. 1. Ioh. 3. 14.
for hereby we know we Are translated from death to life, Because we love the brothers. 1. John 3. 14.
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where neither moth nor canker corrupteth, &c. This reason is drawen from the vnchangeable certentie and safetie of this treasure:where neither moth nor canker corrupteth, etc. This reason is drawn from the unchangeable certainty and safety of this treasure:
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V. Dutie. Hauing got this treasure sure to our selues, we must vse it as a treasure. Hereunto three duties are required: I. we must haue our conuersation in heauen, V. Duty. Having god this treasure sure to our selves, we must use it as a treasure. Hereunto three duties Are required: I we must have our Conversation in heaven,
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(60) verse (DIV2)
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for there Christ our treasure is: and where our •reasure is, there will our hearts be:
for there christ our treasure is: and where our •reasure is, there will our hearts be:
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and if our hearts be on Christ in desire, in ioy, and delight, it cannot be but our liues will be holy and heauenly,
and if our hearts be on christ in desire, in joy, and delight, it cannot be but our lives will be holy and heavenly,
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though our bodies be here on earth:
though our bodies be Here on earth:
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(60) verse (DIV2)
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but let vs beware that our affections be not set on things below, for then is not Christ our treasure at all. II. We must turne our earthly goods into heauenly treasures.
but let us beware that our affections be not Set on things below, for then is not christ our treasure At all. II We must turn our earthly goods into heavenly treasures.
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This we doe by imploying them in works of mercie, for he that giues vnto the poore, lends vnto the Lord, Prou. 19. 17. so that the mercifull man hath the Lord for his debter,
This we do by employing them in works of mercy, for he that gives unto the poor, lends unto the Lord, Prou. 19. 17. so that the merciful man hath the Lord for his debtor,
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(60) verse (DIV2)
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for the Lord sends the poore mā as his messenger vnto the rich, to borrow of him such things as the poore man lacketh;
for the Lord sends the poor man as his Messenger unto the rich, to borrow of him such things as the poor man lacketh;
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and the Lords returne of paiment is in heauenly blessings: and therefore Christ himselfe as it were explaning this point, bids;
and the lords return of payment is in heavenly blessings: and Therefore christ himself as it were explaining this point, bids;
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(60) verse (DIV2)
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sell that ye haue, and giue almes: fell that you have, and give alms:
vvb cst pn22 vhb, cc vvi n2:
(60) verse (DIV2)
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make you bagges which waxe not old, a treasure that cannot faile in heauen, where no theefe commeth, neither moth corrupteth: make you bags which wax not old, a treasure that cannot fail in heaven, where no thief comes, neither moth corrupteth:
vvb pn22 n2 r-crq vvb xx j, dt n1 cst vmbx vvi p-acp n1, c-crq dx n1 vvz, dx n1 vvz:
(60) verse (DIV2)
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This then is the Lords owne direction, for this happie exchange of earthly goods for heauenly treasures,
This then is the lords own direction, for this happy exchange of earthly goods for heavenly treasures,
d av vbz dt n2 d n1, p-acp d j n1 pp-f j n2-j p-acp j n2,
(60) verse (DIV2)
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then which, who can wish a better increase. III. We must rather part with all that we haue then with Christ Iesus;
then which, who can wish a better increase. III. We must rather part with all that we have then with christ Iesus;
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(60) verse (DIV2)
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friends, goods, countrey, libertie, nay our owne life, and deerest hearts blood must all goe for this treasures sake:
Friends, goods, country, liberty, nay our own life, and dearest hearts blood must all go for this treasures sake:
n2, n2-j, n1, n1, uh-x po12 d n1, cc js-jn n2 n1 vmb d vvi p-acp d ng1 n1:
(60) verse (DIV2)
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so doth the good purchasser part with all he hath for to ••ie the field in which this treasure is, Matth. 13. 44. but if we will rather part with Christ then with some or with all of these,
so does the good purchasser part with all he hath for to ••ie the field in which this treasure is, Matthew 13. 44. but if we will rather part with christ then with Some or with all of these,
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(60) verse (DIV2)
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then wee vse not Christ as the true treasure. Thus we see how Christ becomes our treasure;
then we use not christ as the true treasure. Thus we see how christ becomes our treasure;
cs pns12 vvb xx np1 p-acp dt j n1. av pns12 vvb c-crq np1 vvz po12 n1;
(60) verse (DIV2)
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let vs therefore make conscience to practise these fiue duties so long as we liue: for when Christ becomes our treasure marke what will follow;
let us Therefore make conscience to practise these fiue duties so long as we live: for when christ becomes our treasure mark what will follow;
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(60) verse (DIV2)
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we shall finde in our hearts such sweet content therein, that neither prosperitie shall lift vs vp too high,
we shall find in our hearts such sweet content therein, that neither Prosperity shall lift us up too high,
pns12 vmb vvi p-acp po12 n2 d j n1 av, cst dx n1 vmb vvi pno12 a-acp av j,
(60) verse (DIV2)
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nor aduersitie cast vs downe too low; nothing shall daunt vs while we haue this treasure sure;
nor adversity cast us down too low; nothing shall daunt us while we have this treasure sure;
ccx n1 vvd pno12 a-acp av j; pix vmb vvi pno12 cs pns12 vhb d n1 j;
(60) verse (DIV2)
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no kind of death, no not the day of iudgement. Thus much of the commandement, now followeth the particular reason thereof:
no kind of death, no not the day of judgement. Thus much of the Commandment, now follows the particular reason thereof:
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(60) verse (DIV2)
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earthly treasures are subiect to corruption, and to losse by stealth;
earthly treasures Are Subject to corruption, and to loss by stealth;
j n2 vbr j-jn p-acp n1, cc p-acp n1 p-acp n1;
(60) verse (DIV2)
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but this heauenly treasure is free from all such things, for the highest heauen is not subiect to corruptiō,
but this heavenly treasure is free from all such things, for the highest heaven is not Subject to corruption,
cc-acp d j n1 vbz j p-acp d d n2, p-acp dt js n1 vbz xx j-jn p-acp n1,
(60) verse (DIV2)
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nor to the violēce of theeues and robbers; and therefore our treasure must be there.
nor to the violence of thieves and robbers; and Therefore our treasure must be there.
ccx p-acp dt n1 pp-f n2 cc n2; cc av po12 n1 vmb vbi a-acp.
(60) verse (DIV2)
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Quest. Why should the highest heauens be free from that vanitie, whereto all creatures els are subiect by the sinne of man? Answ. The heauens aboue which we looke vpon, Quest. Why should the highest heavens be free from that vanity, whereto all creatures Else Are Subject by the sin of man? Answer The heavens above which we look upon,
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(60) verse (DIV2)
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and the earth below, with all creatures in them, belonged to man by the right of creation,
and the earth below, with all creatures in them, belonged to man by the right of creation,
cc dt n1 a-acp, p-acp d n2 p-acp pno32, vvd p-acp n1 p-acp dt n-jn pp-f n1,
(60) verse (DIV2)
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but the highest heauen is the throne of God:
but the highest heaven is the throne of God:
cc-acp dt js n1 vbz dt n1 pp-f np1:
(60) verse (DIV2)
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Now when man fell, he was punished not onely in his owne person, but in all the creatures that belonged vnto him, which by his sinne were made subiect vnto vanitie:
Now when man fell, he was punished not only in his own person, but in all the creatures that belonged unto him, which by his sin were made Subject unto vanity:
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(60) verse (DIV2)
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But the highest heauen was free from that curse, because it did not belong to man by the right of creation,
But the highest heaven was free from that curse, Because it did not belong to man by the right of creation,
cc-acp dt js n1 vbds j p-acp d n1, c-acp pn31 vdd xx vvi p-acp n1 p-acp dt n-jn pp-f n1,
(60) verse (DIV2)
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but is a supernaturall gift, whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus:
but is a supernatural gift, whereto we have right and title only by the grace of Adoption and redemption in christ Iesus:
cc-acp vbz dt j n1, c-crq pns12 vhb j-jn cc n1 av-j p-acp dt n1 pp-f n1 cc n1 p-acp np1 np1:
(60) verse (DIV2)
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now sith man had no right thereto by creation, it was not meet that the sinne of man should make it subiect to vanitie or corruption.
now sith man had no right thereto by creation, it was not meet that the sin of man should make it Subject to vanity or corruption.
av c-acp n1 vhd dx j-jn av p-acp n1, pn31 vbds xx j cst dt n1 pp-f n1 vmd vvi pn31 j-jn p-acp n1 cc n1.
(60) verse (DIV2)
933
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8275
If therfore the safetie of an enduring substance can allure our hearts to loue and like,
If Therefore the safety of an enduring substance can allure our hearts to love and like,
cs av dt n1 pp-f dt j-vvg n1 vmb vvi po12 n2 pc-acp vvi cc vvi,
(60) verse (DIV2)
933
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8276
then let vs set our selues for this heauenly treasure.
then let us Set our selves for this heavenly treasure.
av vvb pno12 vvi po12 n2 p-acp d j n1.
(60) verse (DIV2)
933
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8277
v. 21. For where your treasure is, there will your heart be also. This verse containes a reason of the former commandements, cōmon to them both;
v. 21. For where your treasure is, there will your heart be also. This verse contains a reason of the former Commandments, Common to them both;
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(61) verse (DIV2)
933
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tending to perswade vs to the obedience of them both. The reason standeth thus: Where your treasure is, there will your hearts be also:
tending to persuade us to the Obedience of them both. The reason Stands thus: Where your treasure is, there will your hearts be also:
vvg pc-acp vvi pno12 p-acp dt n1 pp-f pno32 d. dt n1 vvz av: c-crq po22 n1 vbz, pc-acp vmb po22 n2 vbb av:
(61) verse (DIV2)
934
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8279
But your hearts should not be on earth, but in heauen: Therefore lay not vp treasures vpon earth, but in heauen. But your hearts should not be on earth, but in heaven: Therefore lay not up treasures upon earth, but in heaven.
cc-acp po22 n2 vmd xx vbi p-acp n1, cc-acp p-acp n1: av vvb xx p-acp n2 p-acp n1, cc-acp p-acp n1.
(61) verse (DIV2)
934
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The exposition. By treasure (as we saide before) must be vnderstood things pretious & excellent in our estimation laid vp for time to come, wherein we repose our trust,The exposition. By treasure (as we said before) must be understood things precious & excellent in our estimation laid up for time to come, wherein we repose our trust,
dt n1. p-acp n1 (c-acp pns12 vvd a-acp) vmb vbi vvn n2 j cc j p-acp po12 n1 vvn a-acp p-acp n1 pc-acp vvi, c-crq pns12 vvb po12 n1,
(61) verse (DIV2)
935
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and take a speciall ioy and delight. By heart we must conceiue, not onely the affections which are seated in the heart,
and take a special joy and delight. By heart we must conceive, not only the affections which Are seated in the heart,
cc vvb dt j n1 cc n1. p-acp n1 pns12 vmb vvi, xx av-j dt n2 r-crq vbr vvn p-acp dt n1,
(61) verse (DIV2)
935
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8282
as loue, ioy, care, desire, and delight;
as love, joy, care, desire, and delight;
c-acp n1, n1, n1, vvb, cc n1;
(61) verse (DIV2)
935
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8283
but the more inward powers of the soule in thought and imagination; yea and the effects hereof in action, as labour, studie, and endeauour: As if he should say;
but the more inward Powers of the soul in Thought and imagination; yea and the effects hereof in actium, as labour, study, and endeavour: As if he should say;
cc-acp dt av-dc j n2 pp-f dt n1 p-acp vvd cc n1; uh cc dt n2 av p-acp n1, c-acp n1, n1, cc vvi: c-acp cs pns31 vmd vvi;
(61) verse (DIV2)
935
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8284
your treasure and your heart are ioyned together, looke where that thing is wherein you trust and take chiefe delight,
your treasure and your heart Are joined together, look where that thing is wherein you trust and take chief delight,
po22 n1 cc po22 n1 vbr vvn av, vvb c-crq d n1 vbz c-crq pn22 vvb cc vvi j-jn n1,
(61) verse (DIV2)
935
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8285
& theron will your thoughts runne; your loue, feare, desire, and care will draw vnto it;
& theron will your thoughts run; your love, Fear, desire, and care will draw unto it;
cc av vmb po22 n2 vvi; po22 n1, vvb, vvb, cc n1 vmb vvi p-acp pn31;
(61) verse (DIV2)
935
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8287
The vse. Doe heart and treasure goe together? Then here first we learne to search out and trie the state of our owne hearts:The use. Do heart and treasure go together? Then Here First we Learn to search out and try the state of our own hearts:
dt n1. vdb n1 cc n1 vvb av? av av ord pns12 vvb pc-acp vvi av cc vvi dt n1 pp-f po12 d n2:
(61) verse (DIV2)
936
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8288
for though it be a bottomlesse gulfe, and deceitfull aboue all things, so as none can thoroughly know it, yet if we applie this sentence aright vnto our selues, we shall be able to giue true iudgement of the state of our owne heart.
for though it be a bottomless gulf, and deceitful above all things, so as none can thoroughly know it, yet if we apply this sentence aright unto our selves, we shall be able to give true judgement of the state of our own heart.
c-acp cs pn31 vbb dt j n1, cc j p-acp d n2, av c-acp pix vmb av-j vvi pn31, av cs pns12 vvi d n1 av p-acp po12 n2, pns12 vmb vbi j pc-acp vvi j n1 pp-f dt n1 pp-f po12 d n1.
(61) verse (DIV2)
936
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8289
An earthly treasure, and an earthly heart; but heauenly treasure, and an heauenly heart; these cannot be seuered:an earthly treasure, and an earthly heart; but heavenly treasure, and an heavenly heart; these cannot be severed:
dt j n1, cc dt j n1; cc-acp j n1, cc dt j n1; d vmbx vbi vvn:
(61) verse (DIV2)
936
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therefore looke whereon thou spendest thy thoughts, & settest thy loue, thy care & delight,
Therefore look whereon thou spendest thy thoughts, & settest thy love, thy care & delight,
av vvb c-crq pns21 vv2 po21 n2, cc vv2 po21 n1, po21 n1 cc n1,
(61) verse (DIV2)
936
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8291
and bestowest thy wit, industrie, and labour, and thereby iudge of the disposition of thy heart.
and bestowest thy wit, industry, and labour, and thereby judge of the disposition of thy heart.
cc vv2 po21 n1, n1, cc n1, cc av vvi pp-f dt n1 pp-f po21 n1.
(61) verse (DIV2)
936
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8292
If the thing be earthly and worldly, then thy heart is earthly and carnal: thou maist plead that thou hearest the word, receiuest the Sacraments, and praiest often;
If the thing be earthly and worldly, then thy heart is earthly and carnal: thou Mayest plead that thou Hearst the word, receivest the Sacraments, and Prayest often;
cs dt n1 vbb j cc j, cs po21 n1 vbz j cc j: pns21 vm2 vvi cst pns21 vv2 dt n1, vv2 dt n2, cc vv2 av;
(61) verse (DIV2)
936
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8293
yet all this will not prooue thee to haue Christ Iesus for thy treasure:
yet all this will not prove thee to have christ Iesus for thy treasure:
av d d vmb xx vvi pno21 pc-acp vhi np1 np1 p-acp po21 n1:
(61) verse (DIV2)
936
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8294
for thine heart beeing set vpon the world, there vndoubtedly thy treasure is, and that prooues thy heart to be earthly and carnall.
for thine heart being Set upon the world, there undoubtedly thy treasure is, and that Proves thy heart to be earthly and carnal.
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(61) verse (DIV2)
936
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8295
And on the contrarie, if thy principall thoughts, thy chiefe loue, ioy, and delight be on Christ crucified,
And on the contrary, if thy principal thoughts, thy chief love, joy, and delight be on christ Crucified,
cc p-acp dt n-jn, cs po21 j-jn n2, po21 j-jn n1, n1, cc n1 vbb p-acp np1 vvd,
(61) verse (DIV2)
936
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8296
and thy speciall care and industrie be after his merits and righteousnes, then is Christ thy treasure, and thine heart is heauenly.
and thy special care and industry be After his merits and righteousness, then is christ thy treasure, and thine heart is heavenly.
cc po21 j n1 cc n1 vbb p-acp po31 n2 cc n1, av vbz np1 po21 n1, cc po21 n1 vbz j.
(61) verse (DIV2)
936
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8297
Secondly, hereby we may know whether we haue any portion in heauen: for looke where our heart is, there our portion is:
Secondly, hereby we may know whither we have any portion in heaven: for look where our heart is, there our portion is:
ord, av pns12 vmb vvi cs pns12 vhb d n1 p-acp n1: p-acp n1 c-crq po12 n1 vbz, a-acp po12 n1 vbz:
(61) verse (DIV2)
937
Page 353
8298
if our heart in thoughts, desire, and industrie, be set on earthly things, then is our portion vpon earth:
if our heart in thoughts, desire, and industry, be Set on earthly things, then is our portion upon earth:
cs po12 n1 p-acp n2, vvb, cc n1, vbb vvn p-acp j n2, av vbz po12 n1 p-acp n1:
(61) verse (DIV2)
937
Page 353
8299
But if we mind heauenly things, if we delight in them, and labour after them, then is our portion in heauen.
But if we mind heavenly things, if we delight in them, and labour After them, then is our portion in heaven.
cc-acp cs pns12 vvb j n2, cs pns12 vvb p-acp pno32, cc n1 p-acp pno32, av vbz po12 n1 p-acp n1.
(61) verse (DIV2)
937
Page 353
8300
It is not the exercise of religious actions now & then, but the setling of the heart either on earth or heauen, that shewes where our portion is.
It is not the exercise of religious actions now & then, but the settling of the heart either on earth or heaven, that shows where our portion is.
pn31 vbz xx dt n1 pp-f j n2 av cc av, cc-acp dt vvg pp-f dt n1 d p-acp n1 cc n1, cst vvz c-crq po12 n1 vbz.
(61) verse (DIV2)
937
Page 354
8301
Thirdly, this coupling of the heart and treasure together, teacheth vs, not to regard this world nor temporall life, in respect of heauen and life eternall;
Thirdly, this coupling of the heart and treasure together, Teaches us, not to regard this world nor temporal life, in respect of heaven and life Eternal;
ord, d vvg pp-f dt n1 cc n1 av, vvz pno12, xx pc-acp vvi d n1 ccx j n1, p-acp n1 pp-f n1 cc n1 j;
(61) verse (DIV2)
938
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nay, in this regard we must despise the world and temporall life, so farre forth as it may be done without ingratitude to God,
nay, in this regard we must despise the world and temporal life, so Far forth as it may be done without ingratitude to God,
uh-x, p-acp d n1 pns12 vmb vvi dt n1 cc j n1, av av-j av c-acp pn31 vmb vbi vdn p-acp n1 p-acp np1,
(61) verse (DIV2)
938
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8303
and without hatred of the worke of his hands, and of his temporall blessings:
and without hatred of the work of his hands, and of his temporal blessings:
cc p-acp n1 pp-f dt n1 pp-f po31 n2, cc pp-f po31 j n2:
(61) verse (DIV2)
938
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8304
for as earthly creatures are the workemanship of God, so temporall life is his good blessing, giuen vs as a time wherein we are to prepare our selues for life eternall;
for as earthly creatures Are the workmanship of God, so temporal life is his good blessing, given us as a time wherein we Are to prepare our selves for life Eternal;
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(61) verse (DIV2)
938
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8305
and therefore simply we may not despise it, but onely in respect of life eternall.
and Therefore simply we may not despise it, but only in respect of life Eternal.
cc av av-j pns12 vmb xx vvi pn31, cc-acp av-j p-acp n1 pp-f n1 j.
(61) verse (DIV2)
938
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8306
Now we must shew this high respect to heauen and to life eternall, aboue that we haue to this world and temporall life, by heauenly meditations,
Now we must show this high respect to heaven and to life Eternal, above that we have to this world and temporal life, by heavenly meditations,
av pns12 vmb vvi d j n1 p-acp n1 cc p-acp n1 j, p-acp cst pns12 vhb p-acp d n1 cc j n1, p-acp j n2,
(61) verse (DIV2)
938
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8307
and by spirituall desires, ioy, and delight: for if heauen be our treasure, then must our delights be drawne from worldly things, and set on heauen.
and by spiritual Desires, joy, and delight: for if heaven be our treasure, then must our delights be drawn from worldly things, and Set on heaven.
cc p-acp j n2, n1, cc n1: c-acp cs n1 vbb po12 n1, av vmb po12 n2 vbb vvn p-acp j n2, cc vvn p-acp n1.
(61) verse (DIV2)
938
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8308
vers. 22. The light of the bodie is the eye: if thine eye be single, thy whole bodie shall be light:
vers. 22. The Light of the body is the eye: if thine eye be single, thy Whole body shall be Light:
fw-la. crd dt n1 pp-f dt n1 vbz dt n1: cs po21 n1 vbi j, po21 j-jn n1 vmb vbi j:
(62) verse (DIV2)
938
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23. But if thine eye be wicked, then all thy bodie shall be darke. Wherefore if the light that is in thee be darkenesse, how great is that darkenesse!
23. But if thine eye be wicked, then all thy body shall be dark. Wherefore if the Light that is in thee be darkness, how great is that darkness!
crd p-acp cs po21 n1 vbi j, cs d po21 n1 vmb vbi j. q-crq cs dt n1 cst vbz p-acp pno21 vbb n1, c-crq j vbz d n1!
(62) verse (DIV2)
940
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8310
These two verses haue sundrie expositions, which we must discusse, before we can see the scope and coherence of them in this place.
These two Verses have sundry expositions, which we must discuss, before we can see the scope and coherence of them in this place.
d crd n2 vhb j n2, r-crq pns12 vmb vvi, c-acp pns12 vmb vvi dt n1 cc n1 pp-f pno32 p-acp d n1.
(62) verse (DIV2)
941
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8311
Of sundrie which I take to misse the right scope of Christ in this place, I will onely touch one, which is the most probable;
Of sundry which I take to miss the right scope of christ in this place, I will only touch one, which is the most probable;
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(62) verse (DIV2)
941
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8312
and then set downe that which I take to be the best.
and then Set down that which I take to be the best.
cc av vvd a-acp d r-crq pns11 vvb pc-acp vbi dt js.
(62) verse (DIV2)
941
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8313
By single eye, some vnderstand a liberal minde; and by the wicked eye, an •••ious and couetous minde: and so they make Christ here to speake of liberalitie and couetousnes.
By single eye, Some understand a liberal mind; and by the wicked eye, an •••ious and covetous mind: and so they make christ Here to speak of liberality and covetousness.
p-acp j n1, d vvb dt j n1; cc p-acp dt j n1, dt j cc j n1: cc av pns32 vvb np1 av pc-acp vvi pp-f n1 cc n1.
(62) verse (DIV2)
941
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8314
Now it is true that the words will beare this sense, for Salomon puts the good eye, for the liberall and mercifull person: Prov. 22. 9. He that hath the good eye, he shall be blessed:
Now it is true that the words will bear this sense, for Solomon puts the good eye, for the liberal and merciful person: Curae 22. 9. He that hath the good eye, he shall be blessed:
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(62) verse (DIV2)
941
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8315
for he giueth of his bread vnto the poore: for he gives of his bred unto the poor:
c-acp pns31 vvz pp-f po31 n1 p-acp dt j:
(62) verse (DIV2)
941
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8316
and the euill eye, for the couetous person: Prov. 28. 22. A man of a wicked eye hasteth vnto riches.
and the evil eye, for the covetous person: Curae 28. 22. A man of a wicked eye hastes unto riches.
cc dt j-jn n1, p-acp dt j n1: np1 crd crd dt n1 pp-f dt j n1 vvz p-acp n2.
(62) verse (DIV2)
941
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8317
But though the words will beare this interpretation, yet it is not (as I take it) the proper meaning of Christ in this place:
But though the words will bear this Interpretation, yet it is not (as I take it) the proper meaning of christ in this place:
cc-acp cs dt n2 vmb vvi d n1, av pn31 vbz xx (c-acp pns11 vvb pn31) dt j n1 pp-f np1 p-acp d n1:
(62) verse (DIV2)
941
Page 354
8318
for here, the light of the bodie, the single eye, and the light that is in vs, be all put for one and the same thing.
for Here, the Light of the body, the single eye, and the Light that is in us, be all put for one and the same thing.
c-acp av, dt n1 pp-f dt n1, dt j n1, cc dt n1 cst vbz p-acp pno12, vbb d vvn p-acp crd cc dt d n1.
(62) verse (DIV2)
941
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8319
Now the light that is in vs, is the vnderstanding and iudgement of the minde. Againe, the eye is here called the light of the whole bodie:
Now the Light that is in us, is the understanding and judgement of the mind. Again, the eye is Here called the Light of the Whole body:
av dt n1 cst vbz p-acp pno12, vbz dt n1 cc n1 pp-f dt n1. av, dt vvb vbz av vvn dt n1 pp-f dt j-jn n1:
(62) verse (DIV2)
941
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8320
but the liberall minde cannot be the light of the whole bodie for all actions, but for workes of mercy and bountie onely.
but the liberal mind cannot be the Light of the Whole body for all actions, but for works of mercy and bounty only.
cc-acp dt j n1 vmbx vbi dt n1 pp-f dt j-jn n1 p-acp d n2, cc-acp p-acp n2 pp-f n1 cc n1 av-j.
(62) verse (DIV2)
941
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8321
To come therefore to that which I take to be Christs true meaning: The words containe in them diuers similitudes:
To come Therefore to that which I take to be Christ true meaning: The words contain in them diverse Similitudes:
pc-acp vvi av p-acp d r-crq pns11 vvb pc-acp vbi npg1 j n1: dt n2 vvi p-acp pno32 j n2:
(62) verse (DIV2)
942
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8322
In the first wordes, The light of the bodie is the eye, is a parable taken from a candle in an house;
In the First words, The Light of the body is the eye, is a parable taken from a candle in an house;
p-acp dt ord n2, dt n1 pp-f dt n1 vbz dt n1, vbz dt n1 vvn p-acp dt n1 p-acp dt n1;
(62) verse (DIV2)
942
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8323
for as a burning candle set vp in an house lighteth the house and all that be in it;
for as a burning candle Set up in an house lights the house and all that be in it;
c-acp c-acp dt j-vvg n1 vvn a-acp p-acp dt n1 vvz dt n1 cc d cst vbb p-acp pn31;
(62) verse (DIV2)
942
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8324
so the light of this eye (which is the vnderstanding) lighteth the whole bodie and giueth direction to the whole man, in all his actions.
so the Light of this eye (which is the understanding) lights the Whole body and gives direction to the Whole man, in all his actions.
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(62) verse (DIV2)
942
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8325
In the next words, If thine eye be single, &c. to the end of the 23. verse, is a second similitude, which standeth thus:
In the next words, If thine eye be single, etc. to the end of the 23. verse, is a second similitude, which Stands thus:
p-acp dt ord n2, cs po21 n1 vbi j, av p-acp dt n1 pp-f dt crd n1, vbz dt ord n1, r-crq vvz av:
(62) verse (DIV2)
942
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8326
If a man haue a good and cleare bodily eye, he can guide himselfe i• the right way,
If a man have a good and clear bodily eye, he can guide himself i• the right Way,
cs dt n1 vhi dt j cc j j n1, pns31 vmb vvi px31 n1 dt j-jn n1,
(62) verse (DIV2)
942
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8327
and keepe his feet from stumbling and from falling: but if his eye be dimme and darke, then he cannot walke without stumbling:
and keep his feet from stumbling and from falling: but if his eye be dim and dark, then he cannot walk without stumbling:
cc vvi po31 n2 p-acp vvg cc p-acp vvg: cc-acp cs po31 n1 vbb j cc j, cs pns31 vmbx vvi p-acp vvg:
(62) verse (DIV2)
942
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8328
and if he want an eye, or that his eye be starke blind, then of himselfe he cannot walke without stumbling and wandering:
and if he want an eye, or that his eye be stark blind, then of himself he cannot walk without stumbling and wandering:
cc cs pns31 vvb dt n1, cc cst po31 n1 vbi av-j j, av pp-f px31 pns31 vmbx vvi p-acp vvg cc j-vvg:
(62) verse (DIV2)
942
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8329
so in like maner, if the vnderstanding, which is the eye of the minde, be sound and cleare, able to iudge of good and euill,
so in like manner, if the understanding, which is the eye of the mind, be found and clear, able to judge of good and evil,
av p-acp j n1, cs dt n1, r-crq vbz dt n1 pp-f dt n1, vbb j cc j, j pc-acp vvi pp-f j cc j-jn,
(62) verse (DIV2)
942
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8330
then is the whole life well ordered: but if the iudgement be corrupt, then is there much disorder in the life:
then is the Whole life well ordered: but if the judgement be corrupt, then is there much disorder in the life:
av vbz dt j-jn n1 av vvn: cc-acp cs dt n1 vbb j, av vbz pc-acp d n1 p-acp dt n1:
(62) verse (DIV2)
942
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8331
& if it be cleane put out, then is there nothing but brutish cōfusion. Thus stand the comparisons in these words:
& if it be clean put out, then is there nothing but brutish confusion. Thus stand the comparisons in these words:
cc cs pn31 vbb av-j vvn av, av vbz pc-acp pix cc-acp j n1. av vvi dt n2 p-acp d n2:
(62) verse (DIV2)
942
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8332
Now the meaning of them is this.
Now the meaning of them is this.
av dt n1 pp-f pno32 vbz d.
(62) verse (DIV2)
943
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8333
The first words are plaine, The light of the bodie is the eye, that is, the eye giues light for the direction of the bodie;
The First words Are plain, The Light of the body is the eye, that is, the eye gives Light for the direction of the body;
dt ord n2 vbr j, dt n1 pp-f dt n1 vbz dt n1, cst vbz, dt n1 vvz n1 p-acp dt n1 pp-f dt n1;
(62) verse (DIV2)
943
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8334
as a light in an house directs the housholders in their affaires.
as a Light in an house directs the householders in their affairs.
c-acp dt n1 p-acp dt n1 vvz dt n2 p-acp po32 n2.
(62) verse (DIV2)
943
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8335
If thine eye be single, &c. By eye here is meant the minde, resembled by the bodily eye:If thine eye be single, etc. By eye Here is meant the mind, resembled by the bodily eye:
cs po21 n1 vbi j, av p-acp vvb av vbz vvn dt n1, vvd p-acp dt j n1:
(62) verse (DIV2)
943
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and the single eye is the vnderstanding mind, able to iudge of good and euill, of things to be done, and not to be done.
and the single eye is the understanding mind, able to judge of good and evil, of things to be done, and not to be done.
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(62) verse (DIV2)
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Thy whole bodie shall be light: Thy Whole body shall be Light:
po21 j-jn n1 vmb vbi j:
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by bodie is meant, the life, and by light is meant, well ordered and directed: for the mind is to the life for the directing of it, that which the eye is to the bodie for the ordering thereof.
by body is meant, the life, and by Light is meant, well ordered and directed: for the mind is to the life for the directing of it, that which the eye is to the body for the ordering thereof.
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But if thine eye be wicked, &c. the wicked eye is the corrupt mind, hauing the vnderstanding darkned,But if thine eye be wicked, etc. the wicked eye is the corrupt mind, having the understanding darkened,
cc-acp cs po21 n1 vbi j, av dt j n1 vbz dt j n1, vhg dt n1 vvn,
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& iudgement so depraued that it cannot rightly discerne of good and euill, what is to be done,
& judgement so depraved that it cannot rightly discern of good and evil, what is to be done,
cc n1 av j-vvn cst pn31 vmbx av-jn vvi a-acp j cc j-jn, r-crq vbz pc-acp vbi vdn,
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and what is to be left vndone. Then all thy bodie shall be darke;
and what is to be left undone. Then all thy body shall be dark;
cc r-crq vbz pc-acp vbi vvn vvn. av d po21 n1 vmb vbi j;
(62) verse (DIV2)
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that is, thy whole life in all thine actions shall be full of sinne and disorder.
that is, thy Whole life in all thine actions shall be full of sin and disorder.
cst vbz, po21 j-jn n1 p-acp d po21 n2 vmb vbi j pp-f n1 cc n1.
(62) verse (DIV2)
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Wherefore if the light that is in thee be darknesse; Wherefore if the Light that is in thee be darkness;
c-crq cs dt n1 cst vbz p-acp pno21 vbb n1;
(62) verse (DIV2)
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that is, if the natural light of reason and iudgment left in man after the fall, be quite extinguished. How great is that darknesse;
that is, if the natural Light of reason and judgement left in man After the fallen, be quite extinguished. How great is that darkness;
cst vbz, cs dt j n1 pp-f n1 cc n1 vvn p-acp n1 p-acp dt n1, vbb av vvn. c-crq j vbz d n1;
(62) verse (DIV2)
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that is, wonderfull shall his corruption and disorder be;
that is, wonderful shall his corruption and disorder be;
cst vbz, j vmb po31 n1 cc n1 vbi;
(62) verse (DIV2)
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yea so full of confusion, that there shall be no difference betweene his life and the life of a brute beast.
yea so full of confusion, that there shall be no difference between his life and the life of a brutus beast.
uh av j pp-f n1, cst a-acp vmb vbi dx n1 p-acp po31 n1 cc dt n1 pp-f dt n1 n1.
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And this I take to be Christs proper meaning.
And this I take to be Christ proper meaning.
cc d pns11 vvb pc-acp vbi npg1 j n1.
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Now the words thus explaned, depend vpon the former as an answer to a secret obiection, which the heart of man might frame vnto it selfe, against those two commandements, to this effect.
Now the words thus explained, depend upon the former as an answer to a secret objection, which the heart of man might frame unto it self, against those two Commandments, to this Effect.
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(62) verse (DIV2)
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If there be such necessitie of laying vp treasures in heauen, and of auoyding to lay vp treasures in earth,
If there be such necessity of laying up treasures in heaven, and of avoiding to lay up treasures in earth,
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then why doe not the most wise and learned men of our time doe so;
then why do not the most wise and learned men of our time do so;
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they seeke more for earthly treasures then for heauenly? Hereto Christ answers thus, as if he had saide;
they seek more for earthly treasures then for heavenly? Hereto christ answers thus, as if he had said;
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maruell not at this, for they want the single eye, the vnderstanding mind to discerne of things that differ, they cannot iudge aright of the true treasure,
marvel not At this, for they want the single eye, the understanding mind to discern of things that differ, they cannot judge aright of the true treasure,
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and so not knowing the heauenly, they seeke the earthly treasure only.
and so not knowing the heavenly, they seek the earthly treasure only.
cc av xx vvg dt j, pns32 vvb dt j n1 av-j.
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Now that we may preceiue the words of Christ thus to answer the former obiection, we must know that Christ doeth here presuppose thus much;
Now that we may preceiue the words of christ thus to answer the former objection, we must know that christ doth Here presuppose thus much;
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(62) verse (DIV2)
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that euery mans eye is either single, corrupt, or blind:
that every men eye is either single, corrupt, or blind:
cst d ng1 n1 vbz d j, j, cc j:
(62) verse (DIV2)
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and the single eye which is a good vnderstanding, befalls not all men, no not all wise and learned men,
and the single eye which is a good understanding, befalls not all men, no not all wise and learned men,
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but them onely to whome God in mercie giues it. But the corrupt eye befalls euery man naturally.
but them only to whom God in mercy gives it. But the corrupt eye befalls every man naturally.
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And some by sinne put out the light of nature, and so become senselesse in spirituall things.
And Some by sin put out the Light of nature, and so become senseless in spiritual things.
cc d p-acp n1 vvd av dt n1 pp-f n1, cc av vvb j p-acp j n2.
(62) verse (DIV2)
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And hence it is, that all men naturally wanting the single eye, and hauing the corrupt eye,
And hence it is, that all men naturally wanting the single eye, and having the corrupt eye,
cc av pn31 vbz, cst d n2 av-j vvg dt j n1, cc vhg dt j n1,
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yea many hauing the blind eye, doe not discerne of the true treasure: and so leaue the heauenly and giue themselues wholy to the earthly.
yea many having the blind eye, do not discern of the true treasure: and so leave the heavenly and give themselves wholly to the earthly.
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Thus we see both the meaning and the coherence, leading vs to the maine cause of couetousnes, which the blind eye of the mind not able to discerne of true spirituall treasure.
Thus we see both the meaning and the coherence, leading us to the main cause of covetousness, which the blind eye of the mind not able to discern of true spiritual treasure.
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Now in the words these three points are to be handled: I. The single eye with the fruites thereof: II. The wicked eye with his fruites. III. The dark and blind eye with the fruites thereof.
Now in the words these three points Are to be handled: I The single eye with the fruits thereof: II The wicked eye with his fruits. III. The dark and blind eye with the fruits thereof.
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I. Point. The single eye is the mind of man indued with some portion of true heauenly wisdome; I. Point. The single eye is the mind of man endued with Some portion of true heavenly Wisdom;
pns11. vvb. dt j n1 vbz dt n1 pp-f n1 vvn p-acp d n1 pp-f j j n1;
(62) verse (DIV2)
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and the fruite of it, is to giue the bodie light. To know this single eye the better, we must search out what true wisdome is.
and the fruit of it, is to give the body Light. To know this single eye the better, we must search out what true Wisdom is.
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(62) verse (DIV2)
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This true heauenly wisdome is no common gift, which euery professor may haue, but a speciall gift of God in Christ, peculiar to them that doe truly beleeue in him. 1. Cor. 1. 30. Christ 〈 ◊ 〉 made wisdome vnto vs of God;
This true heavenly Wisdom is no Common gift, which every professor may have, but a special gift of God in christ, peculiar to them that do truly believe in him. 1. Cor. 1. 30. christ 〈 ◊ 〉 made Wisdom unto us of God;
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not only because he is the matter of our wisdome, we being then onely truely wise,
not only Because he is the matter of our Wisdom, we being then only truly wise,
xx av-j c-acp pns31 vbz dt n1 pp-f po12 n1, pns12 vbg av av-j av-j j,
(62) verse (DIV2)
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when we know Christ and him crucified; but also because he is the roote from whence all our wisdome springs:
when we know christ and him Crucified; but also Because he is the root from whence all our Wisdom springs:
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for being ingraffed into Christ by faith, we become, as it were, flesh of his flesh, and bone of his bones, and so a•• not onely made iust by the imputation of his obedience,
for being Ingrafted into christ by faith, we become, as it were, Flesh of his Flesh, and bone of his bones, and so a•• not only made just by the imputation of his Obedience,
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but doe also receiue inherent holines and wisdome from him; our wisdome and holinesse beeing deriued from his, as the branch is from the stocke,
but do also receive inherent holiness and Wisdom from him; our Wisdom and holiness being derived from his, as the branch is from the stock,
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and the fruit from the roote.
and the fruit from the root.
cc dt n1 p-acp dt n1.
(62) verse (DIV2)
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And this wisdome •ef•ll• not at all to the deuill and his angels, though they know much,
And this Wisdom •ef•ll• not At all to the Devil and his Angels, though they know much,
cc d n1 n1 xx p-acp d p-acp dt n1 cc po31 n2, cs pns32 vvb d,
(62) verse (DIV2)
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nor to all that are Christians in name; but onely to the members of his mysticall bodie by faith.
nor to all that Are Christians in name; but only to the members of his mystical body by faith.
ccx p-acp d cst vbr np1 p-acp n1; cc-acp av-j p-acp dt n2 pp-f po31 j n1 p-acp n1.
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This heauenly wisdome hath two actions:
This heavenly Wisdom hath two actions:
d j n1 vhz crd n2:
(62) verse (DIV2)
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First, to discerne •right of things that differ, and to distinguish one thing from another spiritually; First, to discern •right of things that differ, and to distinguish one thing from Another spiritually;
ord, pc-acp vvi j pp-f n2 cst vvb, cc pc-acp vvi crd n1 p-acp j-jn av-j;
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this Paul praied for in the behalfe of the Philippians, Phil. 1. 9. that their loue might abound more and more in knowledge,
this Paul prayed for in the behalf of the Philippians, Philip 1. 9. that their love might abound more and more in knowledge,
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(62) verse (DIV2)
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and in all iudgement or sense, that so they might discerne things that differ: that is, good from euill, and heauenly from earthly; and in all judgement or sense, that so they might discern things that differ: that is, good from evil, and heavenly from earthly;
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(62) verse (DIV2)
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what to doe, and what to leaue vndone, which is a propertie of men of age in religion, who thorough long custome attaine herunto, Heb. 5. 14. And hence it is that the childe of God can I.
what to do, and what to leave undone, which is a property of men of age in Religion, who through long custom attain hereunto, Hebrew 5. 14. And hence it is that the child of God can I.
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discerne the voice of Christ, the true shepheard, from the voice of all false teachers. II. By this gift of discerning, hee can put a difference betweene the water of Baptisme, and all other water;
discern the voice of christ, the true shepherd, from the voice of all false Teachers. II By this gift of discerning, he can put a difference between the water of Baptism, and all other water;
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(62) verse (DIV2)
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and betweene the bread and wine in the Lords table, and common bread and wine. III.
and between the bred and wine in the lords table, and Common bred and wine. III.
cc p-acp dt n1 cc n1 p-acp dt n2 n1, cc j n1 cc n1. np1.
(62) verse (DIV2)
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Hereby the Church, and euery true member of it, is enabled to iudge rightly of crosses, distinguishing fatherly chastisements, from Gods plagues and curses for sinne. IV. Hereby hee can discerne the things of God,
Hereby the Church, and every true member of it, is enabled to judge rightly of Crosses, distinguishing fatherly chastisements, from God's plagues and curses for sin. IV. Hereby he can discern the things of God,
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(62) verse (DIV2)
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euen his own election, his vocation, adoption, and iustification;
even his own election, his vocation, adoption, and justification;
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(62) verse (DIV2)
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these and such like he can perceiue in himselfe more or lesse. V. In a word, hereby he can discerne the true treasure, from worldly;
these and such like he can perceive in himself more or less. V. In a word, hereby he can discern the true treasure, from worldly;
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hereby he knowes the 〈 ◊ 〉 of heauenly things, aboue earthly.
hereby he knows the 〈 ◊ 〉 of heavenly things, above earthly.
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These things the naturall 〈 ◊ 〉 cannot doe, but the spirituall man discerneth all things, 1. Cor. 2. 15. looke whatsoeuer befalls him, therein hee can see the hand of God working for his good, therein he can discerne Gods wisedome, power, and prouidence:
These things the natural 〈 ◊ 〉 cannot do, but the spiritual man discerneth all things, 1. Cor. 2. 15. look whatsoever befalls him, therein he can see the hand of God working for his good, therein he can discern God's Wisdom, power, and providence:
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in all which we may perceiue the most excellent vse of this heauenly wisdome.
in all which we may perceive the most excellent use of this heavenly Wisdom.
p-acp d r-crq pns12 vmb vvi dt av-ds j n1 pp-f d j n1.
(62) verse (DIV2)
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The second action of this heauenly wisdome, is to iudge, determine, and giue sentence of things, what is to be done, what is not to be done;
The second actium of this heavenly Wisdom, is to judge, determine, and give sentence of things, what is to be done, what is not to be done;
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what is good, and what is euill in practise and behauiour.
what is good, and what is evil in practice and behaviour.
r-crq vbz j, cc r-crq vbz j-jn p-acp n1 cc n1.
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And here this one thing must bee remembred, that the principall point of this wisdome, is to determine of true happines, whereto the whole life of man ought to be directed:
And Here this one thing must be remembered, that the principal point of this Wisdom, is to determine of true happiness, whereto the Whole life of man ought to be directed:
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(62) verse (DIV2)
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which happinesse, is the loue and fauour of God in Christ.
which happiness, is the love and favour of God in christ.
r-crq n1, vbz dt n1 cc n1 pp-f np1 p-acp np1.
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Herein Dauid shews his heauenly wisdome, farre different from the wisdome of the world, Psal. 4. 6. Many say, who wil shew vs any good? there is the worldlings happinesse;
Herein David shows his heavenly Wisdom, Far different from the Wisdom of the world, Psalm 4. 6. Many say, who will show us any good? there is the worldlings happiness;
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But Lord lift thou vp the light of thy countenance vpon vs; there is true happinesse:But Lord lift thou up the Light of thy countenance upon us; there is true happiness:
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(62) verse (DIV2)
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so Paul, comming among the wisest of the Gentiles, professeth, that he esteemed to knowe nothing but Christ, and him crucified:
so Paul, coming among the Wisest of the Gentiles, Professes, that he esteemed to know nothing but christ, and him Crucified:
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1. Cor. 2. 2. for whose excellent knowledge sake, he thought all things to be losse, Phil. 3. 8. And the same should be our wisedome;
1. Cor. 2. 2. for whose excellent knowledge sake, he Thought all things to be loss, Philip 3. 8. And the same should be our Wisdom;
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for though a man had all humane learning and policie, yet if he faile in this, rightly to determine of true happines, all his wisdō would prooue foolishnesse;
for though a man had all humane learning and policy, yet if he fail in this, rightly to determine of true happiness, all his Wisdom would prove foolishness;
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for the wisdome of this world is foolishnesse with God: and therefore if any man seeme to be wise in this world, let him be a foole that he may be wise;
for the Wisdom of this world is foolishness with God: and Therefore if any man seem to be wise in this world, let him be a fool that he may be wise;
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that is, a foole to the world, in esteeming the knowledge of Christ crucified onely true wisdome;
that is, a fool to the world, in esteeming the knowledge of christ Crucified only true Wisdom;
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(62) verse (DIV2)
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and the fauour of God in him, true happines; that so he may be wise indeed in the sight of God.
and the favour of God in him, true happiness; that so he may be wise indeed in the sighed of God.
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(62) verse (DIV2)
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Another chiefe part o• this heauenly wisdome, is a spiritual and godly prouidence, whereby we forecast by all meanes how to compasse and come by true happinesse• herein the power of heauenly wisdome is shewed.
another chief part o• this heavenly Wisdom, is a spiritual and godly providence, whereby we forecast by all means how to compass and come by true happinesse• herein the power of heavenly Wisdom is showed.
j-jn n-jn n1 n1 d j n1, vbz dt j cc j n1, c-crq pns12 vvd p-acp d n2 c-crq pc-acp vvi cc vvi p-acp j n1 av dt n1 pp-f j n1 vbz vvn.
(62) verse (DIV2)
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And without this, though otherwise a man discerne the right, yet his knowledge and wisdome is imperfect and vnprofitable.
And without this, though otherwise a man discern the right, yet his knowledge and Wisdom is imperfect and unprofitable.
cc p-acp d, cs av dt n1 vvi dt n-jn, av po31 n1 cc n1 vbz j cc j-u.
(62) verse (DIV2)
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And thus we see the actions of this heauenly wisdome, whereby we may describe it thus:
And thus we see the actions of this heavenly Wisdom, whereby we may describe it thus:
cc av pns12 vvb dt n2 pp-f d j n1, c-crq pns12 vmb vvi pn31 av:
(62) verse (DIV2)
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It is a gift of Gods spirit to them that are in Christ, whereby they are enabled to discerne of things that differ, It is a gift of God's Spirit to them that Are in christ, whereby they Are enabled to discern of things that differ,
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(62) verse (DIV2)
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and to iudge and determine what is that true happinesse, whereto the life of man ought to tend;
and to judge and determine what is that true happiness, whereto the life of man ought to tend;
cc pc-acp vvi cc vvi r-crq vbz d j n1, c-crq dt n1 pp-f n1 vmd pc-acp vvi;
(62) verse (DIV2)
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and withall to forecast and prouide by what good meanes it may be compassed. And he whose minde is endued herewith in some true measure, hath the single eye. and withal to forecast and provide by what good means it may be compassed. And he whose mind is endued herewith in Some true measure, hath the single eye.
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(62) verse (DIV2)
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Now the fruit of this single eye is, to make the whole bodie light;
Now the fruit of this single eye is, to make the Whole body Light;
av dt n1 pp-f d j n1 vbz, pc-acp vvi dt j-jn n1 n1;
(62) verse (DIV2)
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and making 〈 ◊ 〉 abound in good works. Prov. 8. 19, 20. My fruit (saith wisdome) is •••ter then fine gold ▪ — I cause to walke in the way of righteousnes,
and making 〈 ◊ 〉 abound in good works. Curae 8. 19, 20. My fruit (Says Wisdom) is •••ter then fine gold ▪ — I cause to walk in the Way of righteousness,
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(62) verse (DIV2)
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and in the m•ds of the paths of iudgement. and in the m•ds of the paths of judgement.
cc p-acp dt n2 pp-f dt n2 pp-f n1.
(62) verse (DIV2)
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Prov. 1•. 23. The wise heart guideth the mouth wisely, and addeth doctrine vnto his lips.
Curae 1•. 23. The wise heart guideth the Mouth wisely, and adds Doctrine unto his lips.
np1 n1. crd dt j n1 vvz dt n1 av-j, cc vvz n1 p-acp po31 n2.
(62) verse (DIV2)
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The vse. 1. Considering the mind indued with this wisdome is thus commended; we must hereby learne, to labour for it in a speciall maner: The use. 1. Considering the mind endued with this Wisdom is thus commended; we must hereby Learn, to labour for it in a special manner:
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(62) verse (DIV2)
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beside this commendation of it by our Sauiour Christ, which should be a spurre to prouoke vs to this dutie, the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it.
beside this commendation of it by our Saviour christ, which should be a spur to provoke us to this duty, the singular commodity that iedounds hereby to soul and body must move us to affect it.
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(62) verse (DIV2)
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8411
Now that we may the better obtaine this heauenly wisdome, we must be carefull of these two things especially.
Now that we may the better obtain this heavenly Wisdom, we must be careful of these two things especially.
av cst pns12 vmb dt av-jc vvi d j n1, pns12 vmb vbi j pp-f d crd n2 av-j.
(62) verse (DIV2)
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First, to get the feare of God into our hearts, which is the beginning of this heauenly wisdome, Psal. 111. 10. Now this feare of God, is a reuerend awe of the heart towards God, whereby a man is fearefull to offend,
First, to get the Fear of God into our hearts, which is the beginning of this heavenly Wisdom, Psalm 111. 10. Now this Fear of God, is a reverend awe of the heart towards God, whereby a man is fearful to offend,
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(62) verse (DIV2)
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8413
and carefull to please God in all things.
and careful to please God in all things.
cc j pc-acp vvi np1 p-acp d n2.
(62) verse (DIV2)
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8414
And this we shall get, if we receiue the word of God with reuerence, and applie it to our owne soules when we heare it;
And this we shall get, if we receive the word of God with Reverence, and apply it to our own Souls when we hear it;
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(62) verse (DIV2)
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8415
trembling thereat when it toucheth our consciences, and humbly submitting our selues vnto it without raging or repining;
trembling thereat when it touches our Consciences, and humbly submitting our selves unto it without raging or repining;
vvg av c-crq pn31 vvz po12 n2, cc av-j vvg po12 n2 p-acp pn31 p-acp vvg cc vvg;
(62) verse (DIV2)
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saying as Hezekiah did to the Prophets reproofe, The word of the Lord is good.
saying as Hezekiah did to the prophets reproof, The word of the Lord is good.
vvg p-acp np1 vdd p-acp dt ng1 n1, dt n1 pp-f dt n1 vbz j.
(62) verse (DIV2)
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8417
Secondly, we must wholly close vp our eyes, (the eyes of our minde I meane) and suffer our selues in all things to be ouerruled and ordered by the written word of God. This was Dauids practise:
Secondly, we must wholly close up our eyes, (the eyes of our mind I mean) and suffer our selves in all things to be overruled and ordered by the written word of God. This was David practise:
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(62) verse (DIV2)
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he gaue himselfe to continuall meditation in the word of God: he made it a lanterne to his feete, and a light vnto his pathes.
he gave himself to continual meditation in the word of God: he made it a lantern to his feet, and a Light unto his paths.
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(62) verse (DIV2)
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And hereby he became wiser then his enemies, and got more vnderstanding ▪ then all his teachers.
And hereby he became Wiser then his enemies, and god more understanding ▪ then all his Teachers.
cc av pns31 vvd jc cs po31 n2, cc vvd dc n1 ▪ cs d po31 n2.
(62) verse (DIV2)
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8420
Wouldest thou then be truly wise? become a foole to the world, leane not to thine owne wisdome;
Wouldst thou then be truly wise? become a fool to the world, lean not to thine own Wisdom;
vmd2 pns21 av vbi av-j j? vvb dt n1 p-acp dt n1, vvi xx p-acp po21 d n1;
(62) verse (DIV2)
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8421
but make Gods word thy whole direction.
but make God's word thy Whole direction.
cc-acp vvb npg1 n1 po21 j-jn n1.
(62) verse (DIV2)
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8422
Secondly, hereby we are taught to walke wisely in our whole conuersation, that so it may appeare we haue this single eye:
Secondly, hereby we Are taught to walk wisely in our Whole Conversation, that so it may appear we have this single eye:
ord, av pns12 vbr vvn p-acp vvb av-j p-acp po12 j-jn n1, cst av pn31 vmb vvi pns12 vhb d j n1:
(62) verse (DIV2)
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8461
yet naturally the mind dise••eth not of Gods right worship; herein the foolish heart is full of darknesse,
yet naturally the mind dise••eth not of God's right worship; herein the foolish heart is full of darkness,
av av-j dt n1 vvz xx pp-f n2 j-jn n1; av dt j n1 vbz j pp-f n1,
(62) verse (DIV2)
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and turneth God into an Idol;and turns God into an Idol;
cc vvz np1 p-acp dt n1;
(62) verse (DIV2)
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If thou know any good thing by the partie of whome thou speakest, when thou hast occasion, thinke and speake of that:
If thou know any good thing by the party of whom thou Speakest, when thou hast occasion, think and speak of that:
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(73) verse (DIV2)
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8423
hereto Paul oft exhorteth vs. And thus we walk when we prac••se euery action of our life in wisdome, according to these foure rules, which are to be obserued in euery good action. I. The thing we doe must be iust. II. The means of effecting it must also be iust. III.
hereto Paul oft exhorteth us And thus we walk when we prac••se every actium of our life in Wisdom, according to these foure rules, which Are to be observed in every good actium. I. The thing we do must be just. II The means of effecting it must also be just. III.
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(62) verse (DIV2)
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We must keepe our selues therein, within the compasse and limits of our calling. IV. We must doe the thing with an honest, vpright, and single heart.
We must keep our selves therein, within the compass and Limits of our calling. IV. We must do the thing with an honest, upright, and single heart.
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(62) verse (DIV2)
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And that we may worke wisely according to these foure rules, we must euer haue the word of God, to tell vs what is iust; what meanes be iust;
And that we may work wisely according to these foure rules, we must ever have the word of God, to tell us what is just; what means be just;
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(62) verse (DIV2)
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what be the precincts of our calling; and when we worke with an vpright and single heart:
what be the precincts of our calling; and when we work with an upright and single heart:
q-crq vbb dt n2 pp-f po12 n1; cc c-crq pns12 vvb p-acp dt av-j cc j n1:
(62) verse (DIV2)
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so doing, our workes shall be in wisdome, and we shall haue the approbation and praise of God.
so doing, our works shall be in Wisdom, and we shall have the approbation and praise of God.
av vdg, po12 n2 vmb vbi p-acp n1, cc pns12 vmb vhi dt n1 cc n1 pp-f np1.
(62) verse (DIV2)
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Thirdly, seeing this single eye of spirituall wisdome, makes our life to shine with righteousnesse, we must learne to season our naturall wit, with this spirituall wisdome.
Thirdly, seeing this single eye of spiritual Wisdom, makes our life to shine with righteousness, we must Learn to season our natural wit, with this spiritual Wisdom.
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(62) verse (DIV2)
952
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Naturall wisdome is a commendable gift of God, but without this spirituall wisdome it is foolishnesse in the things of God,
Natural Wisdom is a commendable gift of God, but without this spiritual Wisdom it is foolishness in the things of God,
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(62) verse (DIV2)
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yea very corrupt in naturall actions;
yea very corrupt in natural actions;
uh j j p-acp j n2;
(62) verse (DIV2)
952
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8431
and therefore we must ioyne therewith this heauenly wisdome, which may season it and make it holy;
and Therefore we must join therewith this heavenly Wisdom, which may season it and make it holy;
cc av pns12 vmb vvi av d j n1, r-crq vmb vvi pn31 cc vvi pn31 j;
(62) verse (DIV2)
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and so shall the vse of it tend to Gods glorie.
and so shall the use of it tend to God's glory.
cc av vmb dt n1 pp-f pn31 vvi p-acp ng1 n1.
(62) verse (DIV2)
952
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8433
It is the miserie of this age, that men of excellent parts for naturall wisdome, haue no regard to season the same with spirituall wisdome:
It is the misery of this age, that men of excellent parts for natural Wisdom, have no regard to season the same with spiritual Wisdom:
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(62) verse (DIV2)
952
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8434
hereby come many aberrations in matters of great importance, for it is iustice with God to curse their proceedings, that despising the heauenly, leane altog•ther to their owne wisdome.
hereby come many aberrations in matters of great importance, for it is Justice with God to curse their proceedings, that despising the heavenly, lean altog•ther to their own Wisdom.
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(62) verse (DIV2)
952
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8435
Fourthly, seeing spirituall prouidence in forecasting how to compasse true happinesse, is a speciall part of true heauenly wisdome;
Fourthly, seeing spiritual providence in forecasting how to compass true happiness, is a special part of true heavenly Wisdom;
ord, vvg j n1 p-acp vvg c-crq pc-acp vvi j n1, vbz dt j n1 pp-f j j n1;
(62) verse (DIV2)
953
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8436
we must become carefull practitioners hereof in our liues, that so we may attaine to true happinesse.
we must become careful practitioners hereof in our lives, that so we may attain to true happiness.
pns12 vmb vvi j n2 av p-acp po12 n2, cst av pns12 vmb vvi p-acp j n1.
(62) verse (DIV2)
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8437
When the rich mans ground brought forth much fruit, how prouident was he to lay vp store for the time to come:
When the rich men ground brought forth much fruit, how provident was he to lay up store for the time to come:
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(62) verse (DIV2)
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8438
yet God calls him but a foole, because he had no regard or forecast to the state of his soule.
yet God calls him but a fool, Because he had no regard or forecast to the state of his soul.
av np1 vvz pno31 p-acp dt n1, c-acp pns31 vhd dx n1 cc vvi p-acp dt n1 pp-f po31 n1.
(62) verse (DIV2)
953
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8439
And the fi•e virgins are therefore called foolish, because they contented themselues with blazing lampes, and had no forecast for •yle in their vessels:
And the fi•e Virgins Are Therefore called foolish, Because they contented themselves with blazing lamps, and had no forecast for •yle in their vessels:
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(62) verse (DIV2)
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8440
and so many at this day content themselues with an outward profession, and doe not prouide for the graces of saluation.
and so many At this day content themselves with an outward profession, and do not provide for the graces of salvation.
cc av d p-acp d n1 vvi px32 p-acp dt j n1, cc vdb xx vvi p-acp dt n2 pp-f n1.
(62) verse (DIV2)
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8441
But though a man had all the wisdome of the world, and by his wit could compasse vpon earth what his heart could wish,
But though a man had all the Wisdom of the world, and by his wit could compass upon earth what his heart could wish,
p-acp cs dt n1 vhd d dt n1 pp-f dt n1, cc p-acp po31 n1 vmd vvi p-acp n1 r-crq po31 n1 vmd vvi,
(62) verse (DIV2)
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8442
yet if he faile in prouiding for true happinesse, all his wisdome is but madnesse • see this in Achitophel, whose counsell for worldly things was like the oracle of God, yet wanting this spirituall wisdome to forecast for true happinesse to his soule, his ende was both shamefull and fearefull:
yet if he fail in providing for true happiness, all his Wisdom is but madness • see this in Ahithophel, whose counsel for worldly things was like the oracle of God, yet wanting this spiritual Wisdom to forecast for true happiness to his soul, his end was both shameful and fearful:
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(62) verse (DIV2)
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8443
for in a discontent, he went and hanged himselfe.
for in a discontent, he went and hanged himself.
c-acp p-acp dt n-jn, pns31 vvd cc vvn px31.
(62) verse (DIV2)
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8444
Let vs therefore practise this wise forecast for true happinesse, and neuer be well till we get assurance hereof;
Let us Therefore practise this wise forecast for true happiness, and never be well till we get assurance hereof;
vvb pno12 av vvi d j n1 p-acp j n1, cc av-x vbi av c-acp pns12 vvb n1 av;
(62) verse (DIV2)
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8445
then doe we shew our selues truly wise. If we faile in this we faile in all;
then do we show our selves truly wise. If we fail in this we fail in all;
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(62) verse (DIV2)
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8446
and therefore like the wise Virgins, let vs get oyle in our vessels, the sauing graces of Gods spirit into our hearts, that when our bridegroome Iesus Christ shall come, we may enter with him into glorie.
and Therefore like the wise Virgins, let us get oil in our vessels, the Saving graces of God's Spirit into our hearts, that when our bridegroom Iesus christ shall come, we may enter with him into glory.
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(62) verse (DIV2)
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8447
And thus much of the single eye, with the fruites thereof.
And thus much of the single eye, with the fruits thereof.
cc av d pp-f dt j n1, p-acp dt n2 av.
(62) verse (DIV2)
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8448
The second point to be handled, is the wicked eye, with the fruits thereof; in these words, But if thine eye be wicked thy whole bodie shal be darke.
The second point to be handled, is the wicked eye, with the fruits thereof; in these words, But if thine eye be wicked thy Whole body shall be dark.
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(62) verse (DIV2)
954
Page 360
8449
The wicked eye, is the mind of man hauing some light of vnderstanding in it by nature,
The wicked eye, is the mind of man having Some Light of understanding in it by nature,
dt j n1, vbz dt n1 pp-f n1 vhg d n1 pp-f n1 p-acp pn31 p-acp n1,
(62) verse (DIV2)
954
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8450
yet maruelously blinded and darkened by the corruption of sinne through Adams fall.
yet marvelously blinded and darkened by the corruption of sin through Adams fallen.
av av-j vvn cc vvn p-acp dt n1 pp-f n1 p-acp npg1 n1.
(62) verse (DIV2)
954
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8451
And for our better instruction herein, we must know, that the mind of man by Adams fall receiues a two fold blemish:
And for our better instruction herein, we must know, that the mind of man by Adams fallen receives a two fold blemish:
cc p-acp po12 jc n1 av, pns12 vmb vvi, cst dt n1 pp-f n1 p-acp npg1 n1 vvz dt crd n1 n1:
(62) verse (DIV2)
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Page 360
8452
first, it hath lost the gift of discerning and iudging in spiritual things, mistaking euill for good, earthly for heauenly, things to be refused, for things to be chosen.
First, it hath lost the gift of discerning and judging in spiritual things, mistaking evil for good, earthly for heavenly, things to be refused, for things to be chosen.
ord, pn31 vhz vvn dt n1 pp-f vvg cc vvg p-acp j n2, vvg j-jn p-acp j, j p-acp j, n2 pc-acp vbi vvn, c-acp n2 pc-acp vbi vvn.
(62) verse (DIV2)
954
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8453
This is plaine by our blindnesse and ignorance in the true knowledge of God, and of our selues.
This is plain by our blindness and ignorance in the true knowledge of God, and of our selves.
d vbz j p-acp po12 n1 cc n1 p-acp dt j n1 pp-f np1, cc pp-f po12 n2.
(62) verse (DIV2)
954
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8454
First, touching God, howsoeuer the mind of man by nature know there is a God,
First, touching God, howsoever the mind of man by nature know there is a God,
ord, vvg np1, c-acp dt n1 pp-f n1 p-acp n1 vvb a-acp vbz dt n1,
(62) verse (DIV2)
954
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8455
yet naturally man will not acknowledge the presence of God, for if he did, he would not without remorse or feare commit those sinnes in Gods sight, which he is afrayd and ashamed to doe in the sight of many men.
yet naturally man will not acknowledge the presence of God, for if he did, he would not without remorse or Fear commit those Sins in God's sighed, which he is afraid and ashamed to do in the sighed of many men.
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(62) verse (DIV2)
954
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Againe, the mind by nature will not acknowledge Gods particular prouidence, for in the time of want or distresse when meanes faile, his heart is dead within him:
Again, the mind by nature will not acknowledge God's particular providence, for in the time of want or distress when means fail, his heart is dead within him:
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(62) verse (DIV2)
954
Page 360
8457
and the promise of helpe from man doth more cheere him, then his hope in God;
and the promise of help from man does more cheer him, then his hope in God;
cc dt n1 pp-f n1 p-acp n1 vdz dc vvi pno31, cs po31 n1 p-acp np1;
(62) verse (DIV2)
954
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8458
which shewes plainely that he trusteth more in the creature, then in his creatour.
which shows plainly that he Trusteth more in the creature, then in his creator.
r-crq vvz av-j cst pns31 vvz av-dc p-acp dt n1, av p-acp po31 n1.
(62) verse (DIV2)
954
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8459
Thirdly, the mind of man by nature doth not acknowledge Gods iustice, for naturally man thinks, that though he sinne,
Thirdly, the mind of man by nature does not acknowledge God's Justice, for naturally man thinks, that though he sin,
ord, dt n1 pp-f n1 p-acp n1 vdz xx vvi npg1 n1, c-acp av-j n1 vvz, cst cs pns31 vvb,
(62) verse (DIV2)
954
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8460
yet he shall escape punishment, as Deut. 26. 16. Fourthly, though man know God must be worshipped,
yet he shall escape punishment, as Deuteronomy 26. 16. Fourthly, though man know God must be worshipped,
av pns31 vmb vvi n1, c-acp np1 crd crd ord, cs n1 vvb np1 vmb vbi vvn,
(62) verse (DIV2)
954
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8463
Rom. 1. 21. 23. And in a word, the naturall man perceiueth not the things of God, neither can he know them,
Rom. 1. 21. 23. And in a word, the natural man perceives not the things of God, neither can he know them,
np1 crd crd crd cc p-acp dt n1, dt j n1 vvz xx dt n2 pp-f np1, dx vmb pns31 vvi pno32,
(62) verse (DIV2)
954
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8464
because they are spiritually discerned, 1. Cor. 2. 14. which shewes plainely that herein he hath a wicked eye.Because they Are spiritually discerned, 1. Cor. 2. 14. which shows plainly that herein he hath a wicked eye.
c-acp pns32 vbr av-j vvn, crd np1 crd crd r-crq vvz av-j cst av pns31 vhz dt j n1.
(62) verse (DIV2)
954
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8465
Secondly, for our selues, the mind herein wants the gift of discerning:
Secondly, for our selves, the mind herein Wants the gift of discerning:
ord, p-acp po12 n2, dt n1 av vvz dt n1 pp-f vvg:
(62) verse (DIV2)
955
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8466
for, I. no man naturally knowes the blindnesse of his owne mind, they thinke themselues to be wi•e, when in the things of God they be starke fooles: II. man cannot discerne aright of his own sinnes, nor see the vilenes of thē naturally, for, I no man naturally knows the blindness of his own mind, they think themselves to be wi•e, when in the things of God they be stark Fools: II man cannot discern aright of his own Sins, nor see the vileness of them naturally,
p-acp, uh dx n1 av-j vvz dt n1 pp-f po31 d n1, pns32 vvb px32 pc-acp vbi vvn, c-crq p-acp dt n2 pp-f np1 pns32 vbb j n2: crd n1 vmbx vvi av pp-f po31 d n2, ccx vvb dt n1 pp-f pno32 av-j,
(62) verse (DIV2)
955
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8467
though his conscience oft accuse him: for if he did he would not sinne as he doth: III.
though his conscience oft accuse him: for if he did he would not sin as he does: III.
cs po31 n1 av vvi pno31: c-acp cs pns31 vdd pno31 vmd xx vvi c-acp pns31 vdz: np1.
(62) verse (DIV2)
955
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8468
man naturally doth iudge amisse of his owne fradtie and mortalitie, for there is no man so aged,
man naturally does judge amiss of his own fradtie and mortality, for there is no man so aged,
n1 av-j vdz vvi av pp-f po31 d j cc n1, p-acp pc-acp vbz dx n1 av j-vvn,
(62) verse (DIV2)
955
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8469
but he thinkes he may liue longer.
but he thinks he may live longer.
cc-acp pns31 vvz pns31 vmb vvi av-jc.
(62) verse (DIV2)
955
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8470
This Moses saw when he prayed God to teach them so to number their dayes, that they might applie their hearts vnto wisdome.
This Moses saw when he prayed God to teach them so to number their days, that they might apply their hearts unto Wisdom.
d np1 vvd c-crq pns31 vvd np1 pc-acp vvi pno32 av pc-acp vvi po32 n2, cst pns32 vmd vvi po32 n2 p-acp n1.
(62) verse (DIV2)
955
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8471
IV. Naturaly men cannot discerne aright of the scope & end of their liues:
IV. Naturaly men cannot discern aright of the scope & end of their lives:
np1 np1 n2 vmbx vvi av pp-f dt n1 cc n1 pp-f po32 n2:
(62) verse (DIV2)
955
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8472
for whereas we ought to aime at the glorie of God & the good of our brethrē, to serue God in mens good:
for whereas we ought to aim At the glory of God & the good of our brothers, to serve God in men's good:
c-acp cs pns12 vmd pc-acp vvi p-acp dt n1 pp-f np1 cc dt j pp-f po12 n2, pc-acp vvi np1 p-acp ng2 j:
(62) verse (DIV2)
955
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8473
by nature we litle thinke on this, but wholly seeke our owne good, and our owne praise. V. We cannot naturally discerne of our own true happinesse; for doe we not measure it by outward things, esteeming the rich and honourable happie,
by nature we little think on this, but wholly seek our own good, and our own praise. V. We cannot naturally discern of our own true happiness; for do we not measure it by outward things, esteeming the rich and honourable happy,
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(62) verse (DIV2)
955
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8474
and the poore man miserable? By all which it is more then euident, that the minde hath lost the gift of right discerning.
and the poor man miserable? By all which it is more then evident, that the mind hath lost the gift of right discerning.
cc dt j n1 j? p-acp d r-crq pn31 vbz dc cs j, cst dt n1 vhz vvn dt n1 pp-f n-jn vvg.
(62) verse (DIV2)
955
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8475
The second blemish of corruption in the minde is, in respect of it slauish subiection vnto those things which it should rule and direct:
The second blemish of corruption in the mind is, in respect of it slavish subjection unto those things which it should Rule and Direct:
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(62) verse (DIV2)
956
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8476
for naturally it is subiect to these three vnmeete guides: I. to the corrupt will and affections: II. to the wicked temptations of the deuill cast into it,
for naturally it is Subject to these three unmeet guides: I to the corrupt will and affections: II to the wicked temptations of the Devil cast into it,
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(62) verse (DIV2)
956
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8477
yea and that so farre, that such as the temptation is, such is the minde that is tempted: III. to the world, and the ill examples therein:
yea and that so Far, that such as the temptation is, such is the mind that is tempted: III. to the world, and the ill Examples therein:
uh cc cst av av-j, cst d c-acp dt n1 vbz, d vbz dt n1 cst vbz vvn: np1. p-acp dt n1, cc dt j-jn n2 av:
(62) verse (DIV2)
956
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8478
for naturally men sway with the times, & thinke the common course the safest. And in this respect also is it here called a wicked eye.
for naturally men sway with the times, & think the Common course the Safest. And in this respect also is it Here called a wicked eye.
p-acp av-j n2 vvi p-acp dt n2, cc vvb dt j n1 dt js. cc p-acp d n1 av vbz pn31 av vvd dt j n1.
(62) verse (DIV2)
956
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8479
Now the fruit of it is, to make the whole bodie darke; that is, the whole life of man full of disorder and vnrighteousnes.
Now the fruit of it is, to make the Whole body dark; that is, the Whole life of man full of disorder and unrighteousness.
av dt n1 pp-f pn31 vbz, pc-acp vvi dt j-jn n1 j; cst vbz, dt j-jn n1 pp-f n1 j pp-f n1 cc n1.
(62) verse (DIV2)
957
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8480
And how should it be otherwise, when that which should discerne betweene good and euill, and direct accordingly, is disabled thereunto.
And how should it be otherwise, when that which should discern between good and evil, and Direct accordingly, is disabled thereunto.
cc q-crq vmd pn31 vbi av, c-crq cst r-crq vmd vvi p-acp j cc j-jn, cc vvb av-vvg, vbz vvn av.
(62) verse (DIV2)
957
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8503
and spirituall knowledge ioyned with naturall, or else we remaine with the wicked eie.
and spiritual knowledge joined with natural, or Else we remain with the wicked eye.
cc j n1 vvn p-acp j, cc av pns12 vvb p-acp dt j n1.
(62) verse (DIV2)
959
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8481
The vse. 1. Seeing by nature we haue this euill eye (for that Christ taketh for granted) we must labour diligētly to discerne it in our selues, The use. 1. Seeing by nature we have this evil eye (for that christ Takes for granted) we must labour diligently to discern it in our selves,
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(62) verse (DIV2)
958
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8482
& to find that naturally we cānot iudge a right of God & of our selues.
& to find that naturally we cannot judge a right of God & of our selves.
cc pc-acp vvi cst av-j pns12 vmbx vvi dt n-jn pp-f np1 cc pp-f po12 n2.
(62) verse (DIV2)
958
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8483
This is the first step to true knowledge, to discerne of our own naturall blindnes:
This is the First step to true knowledge, to discern of our own natural blindness:
d vbz dt ord n1 p-acp j n1, pc-acp vvi pp-f po12 d j n1:
(62) verse (DIV2)
958
Page 361
8484
and till we perceiue it in our selues in some measure, we know nothing as we ought to know.
and till we perceive it in our selves in Some measure, we know nothing as we ought to know.
cc c-acp pns12 vvb pn31 p-acp po12 n2 p-acp d n1, pns12 vvb pix c-acp pns12 vmd pc-acp vvi.
(62) verse (DIV2)
958
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8485
Also whē we see it, we must bewaile our miserie in this behalfe, that we haue a minde so corrupt, that it causeth disorder in our whol life;
Also when we see it, we must bewail our misery in this behalf, that we have a mind so corrupt, that it Causes disorder in our Whole life;
av c-crq pns12 vvb pn31, pns12 vmb vvi po12 n1 p-acp d n1, cst pns12 vhb dt n1 av j, cst pn31 vvz n1 p-acp po12 j-jn n1;
(62) verse (DIV2)
958
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8486
yea, we must trēble & feare at this wicked eye.
yea, we must tremble & Fear At this wicked eye.
uh, pns12 vmb vvi cc vvi p-acp d j n1.
(62) verse (DIV2)
958
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8487
Bodily darkenes causeth feare, but farre more dangerous is this spi•ituall darkenesse, for hereby the soule is kept from the sight of God vnder the power of Satan.
Bodily darkness Causes Fear, but Far more dangerous is this spi•ituall darkness, for hereby the soul is kept from the sighed of God under the power of Satan.
j n1 vvz n1, cc-acp av-j av-dc j vbz d j n1, c-acp av dt n1 vbz vvn p-acp dt n1 pp-f np1 p-acp dt n1 pp-f np1.
(62) verse (DIV2)
958
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8488
We therefore discerning in our selues this wicked eie, must follow the counsell of our Sauiour Christ, Reuel. 3. 18. Buy of me eie salue, that thou maiest see:
We Therefore discerning in our selves this wicked eye, must follow the counsel of our Saviour christ, Revel. 3. 18. Buy of me eye salve, that thou Mayest see:
pns12 av vvg p-acp po12 n2 d j n1, vmb vvi dt n1 pp-f po12 n1 np1, vvb. crd crd vvb pp-f pno11 n1 n1, cst pns21 vm2 vvi:
(62) verse (DIV2)
958
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8489
that is, we must get of him the inlightning of his spirit, in the holy ministery of his word;
that is, we must get of him the enlightening of his Spirit, in the holy Ministry of his word;
cst vbz, pns12 vmb vvi pp-f pno31 dt n1 pp-f po31 n1, p-acp dt j n1 pp-f po31 n1;
(62) verse (DIV2)
958
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8490
for this is that anointing which teacheth vs all things, 1. Ioh. 2. 27. which when we doe truly receiue,
for this is that anointing which Teaches us all things, 1. John 2. 27. which when we do truly receive,
p-acp d vbz d vvg r-crq vvz pno12 d n2, crd np1 crd crd r-crq c-crq pns12 vdb av-j vvi,
(62) verse (DIV2)
958
Page 362
8491
then doth our wicked eie become single.
then does our wicked eye become single.
av vdz po12 j n1 vvi j.
(62) verse (DIV2)
958
Page 362
8492
Secōdly, hereby we see that the course of the world, in regard of the state of their mindes, is iustly to be reprooued;
Secōdly, hereby we see that the course of the world, in regard of the state of their minds, is justly to be reproved;
ord, av pns12 vvb cst dt n1 pp-f dt n1, p-acp n1 pp-f dt n1 pp-f po32 n2, vbz av-j pc-acp vbi vvn;
(62) verse (DIV2)
959
Page 362
8493
for euery where both young and olde content themselues with this wicked eie:
for every where both young and old content themselves with this wicked eye:
p-acp d c-crq d j cc j n1 px32 p-acp d j n1:
(62) verse (DIV2)
959
Page 362
8494
if they can say, there is a God, and this God is to be worshipped, to be loued, and feared;
if they can say, there is a God, and this God is to be worshipped, to be loved, and feared;
cs pns32 vmb vvi, pc-acp vbz dt n1, cc d np1 vbz pc-acp vbi vvn, pc-acp vbi vvn, cc vvd;
(62) verse (DIV2)
959
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8495
and that we must loue our neighbour as our selues, and liue wel, they seeke no further:
and that we must love our neighbour as our selves, and live well, they seek no further:
cc cst pns12 vmb vvi po12 n1 p-acp po12 n2, cc vvi av, pns32 vvb av-dx av-jc:
(62) verse (DIV2)
959
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8496
and yet if a man were brought vp in the wildernesse, he might see all this by the light of nature;
and yet if a man were brought up in the Wilderness, he might see all this by the Light of nature;
cc av cs dt n1 vbdr vvn a-acp p-acp dt n1, pns31 vmd vvi d d p-acp dt n1 pp-f n1;
(62) verse (DIV2)
959
Page 362
8497
the wicked eie seeth thus much:
the wicked eye sees thus much:
dt j n1 vvz av av-d:
(62) verse (DIV2)
959
Page 362
8498
but we must not content our selues herewith, for if there be no more, the life is full of darkenesse still;
but we must not content our selves herewith, for if there be no more, the life is full of darkness still;
cc-acp pns12 vmb xx vvi po12 n2 av, c-acp cs pc-acp vbb dx av-dc, dt n1 vbz j pp-f n1 av;
(62) verse (DIV2)
959
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8499
and the soule may goe to vtter darkenesse with all this.
and the soul may go to utter darkness with all this.
cc dt n1 vmb vvi pc-acp vvi n1 p-acp d d.
(62) verse (DIV2)
959
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8500
We therefore must remember to get the single eie, else we are no schollers in the schoole of Christ.
We Therefore must Remember to get the single eye, Else we Are no Scholars in the school of christ.
pns12 av vmb vvi pc-acp vvi dt j n1, av pns12 vbr dx n2 p-acp dt n1 pp-f np1.
(62) verse (DIV2)
959
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8501
Indeed some plead, that Preachers can say no more in effect but this, Loue God aboue all, and thy neighbour as thy selfe:
Indeed Some plead, that Preachers can say no more in Effect but this, Love God above all, and thy neighbour as thy self:
np1 d vvb, cst n2 vmb vvi av-dx dc p-acp n1 p-acp d, n1 np1 p-acp d, cc po21 n1 p-acp po21 n1:
(62) verse (DIV2)
959
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8502
but these men know not what they say, blessing themselues in their ignorance: they must know that grace must be put to nature, and sanctifie it;
but these men know not what they say, blessing themselves in their ignorance: they must know that grace must be put to nature, and sanctify it;
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(62) verse (DIV2)
959
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8504
If wee haue no more but a generall confused knowledge in moral points, that serues not to saue vs ▪ but to make vs without excuse at the last day.
If we have no more but a general confused knowledge in moral points, that serves not to save us ▪ but to make us without excuse At the last day.
cs pns12 vhb dx dc p-acp dt j j-vvn n1 p-acp j n2, cst vvz xx pc-acp vvi pno12 ▪ cc-acp p-acp vvi pno12 p-acp n1 p-acp dt ord n1.
(62) verse (DIV2)
959
Page 362
8505
Againe, another common fault worthy reproofe is this, that men content themselues with naturall reformation;
Again, Another Common fault worthy reproof is this, that men content themselves with natural Reformation;
av, j-jn j n1 j n1 vbz d, cst n2 vvb px32 p-acp j n1;
(62) verse (DIV2)
959
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8506
they will graunt that God is to bee worshipped, and loued, that we must liue wel, deale iustly, and loue our neighbours:
they will grant that God is to be worshipped, and loved, that we must live well, deal justly, and love our neighbours:
pns32 vmb vvi cst np1 vbz pc-acp vbi vvn, cc vvd, cst pns12 vmb vvi av, vvb av-j, cc vvb po12 n2:
(62) verse (DIV2)
959
Page 362
8507
but the blinde eie seeth thus much.
but the blind eye sees thus much.
cc-acp dt j n1 vvz av av-d.
(62) verse (DIV2)
959
Page 362
8508
The meere ciuill man will goe thus farre, and yet his life is nothing but darkenesse:
The mere civil man will go thus Far, and yet his life is nothing but darkness:
dt j j n1 vmb vvi av av-j, cc av po31 n1 vbz pix p-acp n1:
(62) verse (DIV2)
959
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8509
all this reformation is but naturall.
all this Reformation is but natural.
d d n1 vbz p-acp j.
(62) verse (DIV2)
959
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8510
We therefore must labour for renued hearts, by the spirit of God, and reformed liue• according to the Gospel;
We Therefore must labour for renewed hearts, by the Spirit of God, and reformed liue• according to the Gospel;
pns12 av vmb vvi p-acp j-vvn n2, p-acp dt n1 pp-f np1, cc vvd n1 vvg p-acp dt n1;
(62) verse (DIV2)
959
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8511
for howsoeuer a ciuill conuersation may commend vs vnto men, yet it will not saue vs in the day of the Lord.
for howsoever a civil Conversation may commend us unto men, yet it will not save us in the day of the Lord.
c-acp c-acp dt j n1 vmb vvi pno12 p-acp n2, av pn31 vmb xx vvi pno12 p-acp dt n1 pp-f dt n1.
(62) verse (DIV2)
959
Page 362
8512
Thirdly, is this euill eie in euery one by nature? then beware we bee not wise in our selues,
Thirdly, is this evil eye in every one by nature? then beware we be not wise in our selves,
ord, vbz d j-jn n1 p-acp d pi p-acp n1? av vvb pns12 vbb xx j p-acp po12 n2,
(62) verse (DIV2)
960
Page 362
8513
and from our selues, in matters of saluation; herein the word of God must be our wisedome:
and from our selves, in matters of salvation; herein the word of God must be our Wisdom:
cc p-acp po12 n2, p-acp n2 pp-f n1; av dt n1 pp-f np1 vmb vbi po12 n1:
(62) verse (DIV2)
960
Page 362
8514
Deut. 12. 8. — 11. — Ye shall not doe euery man that which seemeth good in his owne •ies — but that which I command you.
Deuteronomy 12. 8. — 11. — You shall not do every man that which seems good in his own •ies — but that which I command you.
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(62) verse (DIV2)
960
Page 362
8515
Farre be it therefore from vs to appoint to our selues, how we will worship God,
far be it Therefore from us to appoint to our selves, how we will worship God,
av-j vbi pn31 av p-acp pno12 pc-acp vvi p-acp po12 n2, c-crq pns12 vmb vvi np1,
(62) verse (DIV2)
960
Page 363
8516
or how we will be saued:
or how we will be saved:
cc c-crq pns12 vmb vbi vvn:
(62) verse (DIV2)
960
Page 363
8517
and yet such is our blinde presumption, that wee will bee our owne masters in these things.
and yet such is our blind presumption, that we will be our own Masters in these things.
cc av d vbz po12 j n1, cst pns12 vmb vbi po12 d n2 p-acp d n2.
(62) verse (DIV2)
960
Page 363
8518
The Turke hath his religion, the Iewe his, and the Papist his, all swaruing from the truth of God;
The Turk hath his Religion, the Iewe his, and the Papist his, all swerving from the truth of God;
dt np1 vhz po31 n1, dt np1 po31, cc dt njp po31, d vvg p-acp dt n1 pp-f np1;
(62) verse (DIV2)
960
Page 363
8519
and yet euery one of these look to be saued in their religion:
and yet every one of these look to be saved in their Religion:
cc av d crd pp-f d vvb pc-acp vbi vvn p-acp po32 n1:
(62) verse (DIV2)
960
Page 363
8520
each one of these haue a different manner of worshipping God, and all swaruing from the true worship:
each one of these have a different manner of worshipping God, and all swerving from the true worship:
d crd pp-f d vhb dt j n1 pp-f vvg np1, cc d vvg p-acp dt j n1:
(62) verse (DIV2)
960
Page 363
8521
and yet they all perswade themselues that God is well pleased with their seruice.
and yet they all persuade themselves that God is well pleased with their service.
cc av pns32 d vvb px32 cst n1 vbz av vvn p-acp po32 n1.
(62) verse (DIV2)
960
Page 363
8522
And thus it goes with naturall men among v•, though otherwise sufficiently wise for worldly things;
And thus it Goes with natural men among v•, though otherwise sufficiently wise for worldly things;
cc av pn31 vvz p-acp j n2 p-acp n1, cs av av-j j p-acp j n2;
(62) verse (DIV2)
960
Page 363
8523
they resolue vpon their own course for the saluation of their soules, let the preacher say what he will:
they resolve upon their own course for the salvation of their Souls, let the preacher say what he will:
pns32 vvb p-acp po32 d n1 p-acp dt n1 pp-f po32 n2, vvb dt n1 vvb r-crq pns31 vmb:
(62) verse (DIV2)
960
Page 363
8524
some thinke, if they repent at their ende, and then commend their soules to God, it is sufficient;
Some think, if they Repent At their end, and then commend their Souls to God, it is sufficient;
d vvb, cs pns32 vvb p-acp po32 n1, cc av vvb po32 n2 p-acp np1, pn31 vbz j;
(62) verse (DIV2)
960
Page 363
8525
others looke to be saued by their wel-doing, and others by their faith (as they call it:) but in truth, by their owne good meaning, and intent to liue well;
Others look to be saved by their welldoing, and Others by their faith (as they call it:) but in truth, by their own good meaning, and intent to live well;
n2-jn vvb pc-acp vbi vvn p-acp po32 j, cc n2-jn p-acp po32 n1 (c-acp pns32 vvb pn31:) cc-acp p-acp n1, p-acp po32 d j n1, cc n1 pc-acp vvi av;
(62) verse (DIV2)
960
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8526
for what faith haue they that knowe not Gods word and promises? Thus by their owne wisedome wil men be saued,
for what faith have they that know not God's word and promises? Thus by their own Wisdom will men be saved,
p-acp r-crq n1 vhb pns32 d vvb xx npg1 n1 cc n2? av p-acp po32 d n1 vmb n2 vbb vvn,
(62) verse (DIV2)
960
Page 363
8527
and hereby the deuil destroyes many a soule:
and hereby the Devil Destroys many a soul:
cc av dt n1 vvz d dt n1:
(62) verse (DIV2)
960
Page 363
8528
but let God bee wise and euery man a foole, and let vs submit our selues in the things of God, wholly to be ruled and guided by his written word,
but let God be wise and every man a fool, and let us submit our selves in the things of God, wholly to be ruled and guided by his written word,
cc-acp vvb np1 vbi j cc d n1 dt n1, cc vvb pno12 vvi po12 n2 p-acp dt n2 pp-f np1, av-jn pc-acp vbi vvn cc vvn p-acp po31 j-vvn n1,
(62) verse (DIV2)
960
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8529
lest Iewishly and Popishly, we going about to stablish our own conceits in the matters of saluation, doe plunge our soules into the pit of destruction.
lest Jewishly and Popishly, we going about to establish our own conceits in the matters of salvation, do plunge our Souls into the pit of destruction.
cs av-j cc av-j, pns12 vvg a-acp pc-acp vvi po12 d n2 p-acp dt n2 pp-f n1, vdb vvi po12 n2 p-acp dt n1 pp-f n1.
(62) verse (DIV2)
960
Page 363
8530
Fourthly, is the eie of the minde naturally corrupt? then must wee labour for a better eie;
Fourthly, is the eye of the mind naturally corrupt? then must we labour for a better eye;
ord, vbz dt n1 pp-f dt n1 av-j j? av vmb pns12 n1 p-acp dt jc n1;
(62) verse (DIV2)
961
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8531
that is, the eie of faith, by which we relie on Gods mercie for our saluation,
that is, the eye of faith, by which we rely on God's mercy for our salvation,
d vbz, dt n1 pp-f n1, p-acp r-crq pns12 vvi p-acp ng1 n1 p-acp po12 n1,
(62) verse (DIV2)
961
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8532
and on his prouidence for all needfull things in life and death. This eie makes supply to that which is wanting to naturall knowledge;
and on his providence for all needful things in life and death. This eye makes supply to that which is wanting to natural knowledge;
cc p-acp po31 n1 p-acp d j n2 p-acp n1 cc n1. d n1 vvz n1 p-acp d r-crq vbz vvg p-acp j n1;
(62) verse (DIV2)
961
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8533
hereby we discerne rightly of God, and of our selues, this enables vs to see afarre off:
hereby we discern rightly of God, and of our selves, this enables us to see afar off:
av pns12 vvb av-jn pp-f np1, cc pp-f po12 n2, d vvz pno12 pc-acp vvi av a-acp:
(62) verse (DIV2)
961
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8534
yea, hereby we see things inuisible, for it is the euidence of things which are not seene, Heb. 11. 1. hereby Abraham saw the day of Christ,
yea, hereby we see things invisible, for it is the evidence of things which Are not seen, Hebrew 11. 1. hereby Abraham saw the day of christ,
uh, av pns12 vvb n2 j, p-acp pn31 vbz dt n1 pp-f n2 r-crq vbr xx vvn, np1 crd crd av np1 vvd dt n1 pp-f np1,
(62) verse (DIV2)
961
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8535
and was glad, Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off, Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ci•ie;and was glad, John 8. 58. and all the Patriarchs saw the promise of God afar off, Hebrew 11. 13. This will inable us to walk in their steps towards the heavenly ci•ie;
cc vbds j, np1 crd crd cc d dt n2 vvd dt n1 pp-f np1 av a-acp, np1 crd crd d n1 j pno12 pc-acp vvi p-acp po32 n2 p-acp dt j n1;
(62) verse (DIV2)
961
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8536
and therefore let vs get this faith ▪ that so becomming children of the promise, we may be counted for the seed.
and Therefore let us get this faith ▪ that so becoming children of the promise, we may be counted for the seed.
cc av vvb pno12 vvi d n1 ▪ cst av vvg n2 pp-f dt n1, pns12 vmb vbi vvn p-acp dt n1.
(62) verse (DIV2)
961
Page 363
8537
And thus much for the wicked eie.
And thus much for the wicked eye.
cc av av-d c-acp dt j n1.
(62) verse (DIV2)
961
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8538
The third kind of eie, is the blinde eie, which is set out with the fruits thereof, in these words;
The third kind of eye, is the blind eye, which is Set out with the fruits thereof, in these words;
dt ord n1 pp-f n1, vbz dt j n1, r-crq vbz vvn av p-acp dt n2 av, p-acp d n2;
(62) verse (DIV2)
962
Page 363
8539
Wherefore, if the light that is in thee bee darkenesse, how great is that darkenesse? For the better discerning of the state of man with this blinde eie, we must see what is meant by light, and also by darkenesse. By light is meant that knowledge of God, of iustice,Wherefore, if the Light that is in thee be darkness, how great is that darkness? For the better discerning of the state of man with this blind eye, we must see what is meant by Light, and also by darkness. By Light is meant that knowledge of God, of Justice,
c-crq, cs dt n1 cst vbz p-acp pno21 vbb n1, c-crq j vbz d n1? p-acp dt av-jc vvg pp-f dt n1 pp-f n1 p-acp d j n1, pns12 vmb vvi r-crq vbz vvn p-acp j, cc av p-acp n1. p-acp j vbz vvn cst n1 pp-f np1, pp-f n1,
(62) verse (DIV2)
962
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8540
& of good and euill, which is in the minde by nature:
& of good and evil, which is in the mind by nature:
cc pp-f j cc j-jn, r-crq vbz p-acp dt n1 p-acp n1:
(62) verse (DIV2)
962
Page 363
8541
now though this cannot be quite put out (for the most wicked wretch, and the veriest Atheist that liues, hath some conscience remaining, which is a worke of this light) yet it may be so buried and couered, that no light shall appeare,
now though this cannot be quite put out (for the most wicked wretch, and the veriest Atheist that lives, hath Some conscience remaining, which is a work of this Light) yet it may be so buried and covered, that no Light shall appear,
av cs d vmbx vbi av vvn av (c-acp dt av-ds j n1, cc dt js n1 cst vvz, vhz d n1 vvg, r-crq vbz dt n1 pp-f d n1) av pn31 vmb vbi av vvn cc vvn, cst dx n1 vmb vvi,
(62) verse (DIV2)
962
Page 364
8542
nor any vse be made of it, and then is it said to be darkenes; which is the state of those that are giuen vp to a reprobate sense,
nor any use be made of it, and then is it said to be darkness; which is the state of those that Are given up to a Reprobate sense,
ccx d n1 vbi vvn pp-f pn31, cc av vbz pn31 vvn pc-acp vbi n1; r-crq vbz dt n1 pp-f d cst vbr vvn a-acp p-acp dt j-jn n1,
(62) verse (DIV2)
962
Page 364
8543
as when a man denies there is a God, or that the Scriptures be the word of God, or such like;
as when a man Denies there is a God, or that the Scriptures be the word of God, or such like;
c-acp c-crq dt n1 vvz a-acp vbz dt n1, cc cst dt n2 vbb dt n1 pp-f np1, cc d av-j;
(62) verse (DIV2)
962
Page 364
8544
in these men naturall light is become darkenesse.
in these men natural Light is become darkness.
p-acp d n2 j n1 vbz vvn n1.
(62) verse (DIV2)
962
Page 364
8545
And the cause of this change in them, is their corrupt will and rebellious affections, which ouer-ruling naturall knowledge and conscience, cause men to giue themselues to actuall sinnes, whereby at length they come to commit sinne greedily and without remorse;
And the cause of this change in them, is their corrupt will and rebellious affections, which overruling natural knowledge and conscience, cause men to give themselves to actual Sins, whereby At length they come to commit sin greedily and without remorse;
cc dt n1 pp-f d n1 p-acp pno32, vbz po32 j n1 cc j n2, r-crq vvg j n1 cc n1, n1 n2 pc-acp vvi px32 p-acp j n2, c-crq p-acp n1 pns32 vvb pc-acp vvi n1 av-j cc p-acp n1;
(62) verse (DIV2)
962
Page 364
8546
yea, euen against conscience, and the light of nature, and so burie them both in such sort, that they haue no more vse of them,
yea, even against conscience, and the Light of nature, and so bury them both in such sort, that they have no more use of them,
uh, av p-acp n1, cc dt n1 pp-f n1, cc av vvi pno32 d p-acp d n1, cst pns32 vhb dx dc n1 pp-f pno32,
(62) verse (DIV2)
962
Page 364
8547
then if they were quite put out.
then if they were quite put out.
av cs pns32 vbdr av vvn av.
(62) verse (DIV2)
962
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8548
Now where the light of nature is thus put out, the fruite of it is most palpable darknesse ▪ How great is that darkenesse? that is, there is nothing in that mans life,
Now where the Light of nature is thus put out, the fruit of it is most palpable darkness ▪ How great is that darkness? that is, there is nothing in that men life,
av c-crq dt n1 pp-f n1 vbz av vvn av, dt n1 pp-f pn31 vbz av-ds j n1 ▪ c-crq j vbz d n1? cst vbz, pc-acp vbz pix p-acp cst ng1 n1,
(62) verse (DIV2)
963
Page 364
8549
but brutish confusion in hellish actions, of pride, couetousnesse, enuie, blasphemie, and vnnaturall vncleannesse; as Rom. 1. 27, 29, &c.
but brutish confusion in hellish actions, of pride, covetousness, envy, blasphemy, and unnatural uncleanness; as Rom. 1. 27, 29, etc.
cc-acp j n1 p-acp j n2, pp-f n1, n1, n1, n1, cc j n1; c-acp np1 crd crd, crd, av
(62) verse (DIV2)
963
Page 364
8550
The Use. Considering the light of nature may be thus put out, wee must hereby be admonished, The Use. Considering the Light of nature may be thus put out, we must hereby be admonished,
dt n1. vvg dt n1 pp-f n1 vmb vbi av vvn av, pns12 vmb av vbi vvn,
(62) verse (DIV2)
964
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8551
First, to enter into a serious consideration of our owne vilenesse;
First, to enter into a serious consideration of our own vileness;
ord, pc-acp vvi p-acp dt j n1 pp-f po12 d n1;
(62) verse (DIV2)
964
Page 364
8552
for naturally wee haue in vs (euen the best of vs all) such rebellious lust,
for naturally we have in us (even the best of us all) such rebellious lust,
c-acp av-j pns12 vhb p-acp pno12 (av-j dt js pp-f pno12 d) d j n1,
(62) verse (DIV2)
964
Page 364
8553
and damnable desires, as vnlesse they be restrained, or renewed by grace, will darken, and as good as put out the light of nature.
and damnable Desires, as unless they be restrained, or renewed by grace, will darken, and as good as put out the Light of nature.
cc j n2, c-acp cs pns32 vbb vvn, cc vvd p-acp n1, vmb vvi, cc p-acp j c-acp vvn av dt n1 pp-f n1.
(62) verse (DIV2)
964
Page 364
8554
This should make vs vile in our owne eies, that nourish such corruptions, and esteeme so of sinne, which wil put out that light which yet Adams fall left in vs.
This should make us vile in our own eyes, that nourish such corruptions, and esteem so of sin, which will put out that Light which yet Adams fallen left in us
d vmd vvi pno12 j p-acp po12 d n2, cst vvb d n2, cc vvb av pp-f n1, r-crq vmb vvi av d n1 r-crq av npg1 vvb vvn p-acp pno12
(62) verse (DIV2)
964
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8555
Secondly, hereby we are admonished to haue speciall care to mortifie our corrupt desires, and our vnruly affections, that else wil exstinguish in vs the light of nature.
Secondly, hereby we Are admonished to have special care to mortify our corrupt Desires, and our unruly affections, that Else will extinguish in us the Light of nature.
ord, av pns12 vbr vvn pc-acp vhi j n1 pc-acp vvi po12 j n2, cc po12 j n2, cst av vmb vvi p-acp pno12 dt n1 pp-f n1.
(62) verse (DIV2)
965
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8556
Before the fall, the minde ruled and directed the will and affections;
Before the fallen, the mind ruled and directed the will and affections;
p-acp dt n1, dt n1 vvn cc vvd dt n1 cc n2;
(62) verse (DIV2)
965
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8557
but now these inferiour powers rule, or rather ouer-rule the minde, and vtterly peruert the regiment thereof ▪ they cast a mist,
but now these inferior Powers Rule, or rather overrule the mind, and utterly pervert the regiment thereof ▪ they cast a missed,
cc-acp av d j-jn n2 vvi, cc av-c vvi dt n1, cc av-j vvi dt n1 av ▪ pns32 vvb dt n1,
(62) verse (DIV2)
965
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8558
and a vaile ouer the eie of the minde, that it can see nothing in the waies of righteousnesse:
and a veil over the eye of the mind, that it can see nothing in the ways of righteousness:
cc dt n1 p-acp dt n1 pp-f dt n1, cst pn31 vmb vvi pix p-acp dt n2 pp-f n1:
(62) verse (DIV2)
965
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8559
and therefore as wee tender the saluation of our soules, wee must renounce our owne naturall wils and corrupt desires,
and Therefore as we tender the salvation of our Souls, we must renounce our own natural wills and corrupt Desires,
cc av c-acp pns12 vvb dt n1 pp-f po12 n2, pns12 vmb vvi po12 d j n2 cc j n2,
(62) verse (DIV2)
965
Page 364
8560
and striue to bring them into subiection vnto the word of God.
and strive to bring them into subjection unto the word of God.
cc vvb pc-acp vvi pno32 p-acp n1 p-acp dt n1 pp-f np1.
(62) verse (DIV2)
965
Page 364
8561
Many men thinke much to be crossed of their naturall desires and delights, but it is happie for the soule,
Many men think much to be crossed of their natural Desires and delights, but it is happy for the soul,
av-d n2 vvb av-d pc-acp vbi vvn pp-f po32 j n2 cc n2, cc-acp pn31 vbz j p-acp dt n1,
(62) verse (DIV2)
965
Page 364
8562
when God in his prouidence doth breake men of their wills; for the will vnsubdued carries the whole man headlong into all disorder.
when God in his providence does break men of their wills; for the will unsubdued carries the Whole man headlong into all disorder.
c-crq np1 p-acp po31 n1 vdz vvi n2 pp-f po32 n2; p-acp dt n1 j vvz dt j-jn n1 av-j p-acp d n1.
(62) verse (DIV2)
965
Page 364
8563
This must be considered of them which haue knowledge and learning, for vnlesse the will and affections be ruled by the word, all knowledge is made fruitlesse:
This must be considered of them which have knowledge and learning, for unless the will and affections be ruled by the word, all knowledge is made fruitless:
d vmb vbi vvn pp-f pno32 r-crq vhb n1 cc n1, c-acp cs dt n1 cc n2 vbb vvn p-acp dt n1, d n1 vbz vvn j:
(62) verse (DIV2)
965
Page 364
8564
out of the heart (saith Salomon ) come the issues of life, if it be kept with watch and ward, and ordered by Gods word; out of the heart (Says Solomon) come the issues of life, if it be kept with watch and ward, and ordered by God's word;
av pp-f dt n1 (vvz np1) vvb dt n2 pp-f n1, cs pn31 vbb vvn p-acp n1 cc n1, cc vvn p-acp npg1 n1;
(62) verse (DIV2)
965
Page 365
8565
otherwise hence come the issues of death, when the raines of the affections are let loose after the corrupt desires of nature:
otherwise hence come the issues of death, when the reins of the affections Are let lose After the corrupt Desires of nature:
av av vvn dt n2 pp-f n1, c-crq dt n2 pp-f dt n2 vbr vvn j p-acp dt j n2 pp-f n1:
(62) verse (DIV2)
965
Page 365
8566
and therefore as we respect woe or ioy, so must wee haue regard to our will and desires.
and Therefore as we respect woe or joy, so must we have regard to our will and Desires.
cc av c-acp pns12 vvb n1 cc n1, av vmb pns12 vhi n1 p-acp po12 n1 cc n2.
(62) verse (DIV2)
965
Page 365
8567
Thirdly, if the light of nature may bee turned into darkenesse, then may the illumination of the Gospel be put out & turned into darkenes;
Thirdly, if the Light of nature may be turned into darkness, then may the illumination of the Gospel be put out & turned into darkness;
ord, cs dt n1 pp-f n1 vmb vbi vvn p-acp n1, cs vmb dt n1 pp-f dt n1 vbb vvn av cc vvn p-acp n1;
(62) verse (DIV2)
966
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8568
for the knowledge of the Gospel is not naturall, and therefore not so deeply imprinted in the vnderstanding, vpon the bare knowledge of it.
for the knowledge of the Gospel is not natural, and Therefore not so deeply imprinted in the understanding, upon the bore knowledge of it.
p-acp dt n1 pp-f dt n1 vbz xx j, cc av xx av av-jn vvn p-acp dt n1, p-acp dt j n1 pp-f pn31.
(62) verse (DIV2)
966
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8569
Experience sheweth this to be true, in all those temporizers which begin in the spirit, & end in the flesh:
Experience shows this to be true, in all those temporizers which begin in the Spirit, & end in the Flesh:
n1 vvz d pc-acp vbi j, p-acp d d n2 r-crq vvb p-acp dt n1, cc vvi p-acp dt n1:
(62) verse (DIV2)
966
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8570
& the author to the Hebrews shews 5. degrees of apostacie, by which the illumination of the Gospel is turned into darkenesse, Heb. 3. 12. saying, Take heede lest there be in any of you an euill heart of vnbeleefe, &c. where the first degree, is consenting vnto sinne, beeing deceiued with the temptation of it.
& the author to the Hebrews shows 5. Degrees of apostasy, by which the illumination of the Gospel is turned into darkness, Hebrew 3. 12. saying, Take heed lest there be in any of you an evil heart of unbelief, etc. where the First degree, is consenting unto sin, being deceived with the temptation of it.
cc dt n1 p-acp dt njp2 vvz crd n2 pp-f n1, p-acp r-crq dt n1 pp-f dt n1 vbz vvn p-acp n1, np1 crd crd n1, vvb n1 cs pc-acp vbi p-acp d pp-f pn22 dt j-jn n1 pp-f n1, av c-crq dt ord n1, vbz vvg p-acp n1, vbg vvn p-acp dt n1 pp-f pn31.
(62) verse (DIV2)
966
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8571
The second, is hardnesse of heart, vpon many practises of sin.
The second, is hardness of heart, upon many practises of since.
dt ord, vbz n1 pp-f n1, p-acp d n2 pp-f n1.
(62) verse (DIV2)
966
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8572
Thirdly, the heart beeing hardened, becomes vnbeleeuing, and calls the truth of the Gospel into question.
Thirdly, the heart being hardened, becomes unbelieving, and calls the truth of the Gospel into question.
ord, dt n1 vbg j-vvn, vvz vvg, cc vvz dt n1 pp-f dt n1 p-acp n1.
(62) verse (DIV2)
966
Page 365
8573
Fourthly, by vnbeleefe it becomes euill, hauing a base conceit of the Gospel.
Fourthly, by unbelief it becomes evil, having a base conceit of the Gospel.
ord, p-acp n1 pn31 vvz j-jn, vhg dt j n1 pp-f dt n1.
(62) verse (DIV2)
966
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8574
Fiftly, this euill heart brings a man to apostacie, and falling from God, which is the extinguishing of the light of the Gospel.
Fifty, this evil heart brings a man to apostasy, and falling from God, which is the extinguishing of the Light of the Gospel.
ord, d j-jn n1 vvz dt n1 p-acp n1, cc vvg p-acp np1, r-crq vbz dt vvg pp-f dt n1 pp-f dt n1.
(62) verse (DIV2)
966
Page 365
8575
We therefore to preuent this feareful estate, must embrace the Gospel, and practise the counsel there set down;
We Therefore to prevent this fearful estate, must embrace the Gospel, and practise the counsel there Set down;
pns12 av pc-acp vvi d j n1, vmb vvi dt n1, cc vvi dt n1 pc-acp vvi a-acp;
(62) verse (DIV2)
966
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8576
euen by looking carefully euery one to his owne heart and life, and by mutuall admonition and exhortation one of another, vers. 13. that so the first step of this apostacie, which is the deceitfulnesse of sinne, take not place in vs.
even by looking carefully every one to his own heart and life, and by mutual admonition and exhortation one of Another, vers. 13. that so the First step of this apostasy, which is the deceitfulness of sin, take not place in us
av p-acp vvg av-j d pi p-acp po31 d n1 cc n1, cc p-acp j n1 cc n1 crd pp-f n-jn, zz. crd d av dt ord n1 pp-f d n1, r-crq vbz dt n1 pp-f n1, vvb xx n1 p-acp pno12
(62) verse (DIV2)
966
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8577
Fourthly, seeing the light of nature may bee put out, whether may not true faith, and other sauing graces be quite lost? Answ. There is no grace of God,
Fourthly, seeing the Light of nature may be put out, whither may not true faith, and other Saving graces be quite lost? Answer There is no grace of God,
ord, vvg dt n1 pp-f n1 vmb vbi vvn av, cs vmb xx j n1, cc n-jn vvg n2 vbb av vvn? np1 pc-acp vbz dx n1 pp-f np1,
(62) verse (DIV2)
967
Page 365
8578
but considered in it selfe, it may be lost;
but considered in it self, it may be lost;
cc-acp vvd p-acp pn31 n1, pn31 vmb vbi vvn;
(62) verse (DIV2)
967
Page 365
8579
for it is a creature, and so is changeable, for nothing is vnchangeable in it selfe, but the Creatour:
for it is a creature, and so is changeable, for nothing is unchangeable in it self, but the Creator:
p-acp pn31 vbz dt n1, cc av vbz j, c-acp pix vbz j-u p-acp pn31 n1, cc-acp dt n1:
(62) verse (DIV2)
967
Page 365
8580
but in regard of the promise God, touching the preseruation of sauing grace vnto the ende ▪ in such as be in Christ:
but in regard of the promise God, touching the preservation of Saving grace unto the end ▪ in such as be in christ:
cc-acp p-acp n1 pp-f dt n1 np1, vvg dt n1 pp-f vvg n1 p-acp dt n1 ▪ p-acp d c-acp vbb p-acp np1:
(62) verse (DIV2)
967
Page 365
8581
hence it comes that faith, hope, and charitie, cannot be lost; for the gifts and calling of God, are without repentance in Christ.
hence it comes that faith, hope, and charity, cannot be lost; for the Gifts and calling of God, Are without Repentance in christ.
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(62) verse (DIV2)
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God indeede gaue to Adam true and perfect grace, whereby he might haue stoode if he would;
God indeed gave to Adam true and perfect grace, whereby he might have stood if he would;
np1 av vvd p-acp np1 j cc j n1, c-crq pns31 vmd vhi vvd cs pns31 vmd;
(62) verse (DIV2)
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but because he decreed to permit the fall, to make a way for his mercie in Christ,
but Because he decreed to permit the fallen, to make a Way for his mercy in christ,
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(62) verse (DIV2)
967
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therefore he left man in the hand of his owne counsell, and so he fell from his created integritie:
Therefore he left man in the hand of his own counsel, and so he fell from his created integrity:
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(62) verse (DIV2)
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but now in Christ God workes both the will and the deede, so as he which doth truly beleeue, is as mount Zion, which cannot be remooued, but standeth fast for euer:
but now in christ God works both the will and the deed, so as he which does truly believe, is as mount Zion, which cannot be removed, but Stands fast for ever:
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(62) verse (DIV2)
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for he is built vpon the rocke Christ Iesus, and so can neuer fall: the gates of hell shall not preuaile against him:
for he is built upon the rock christ Iesus, and so can never fallen: the gates of hell shall not prevail against him:
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(62) verse (DIV2)
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8587
God giues a second grace vnto the first, & by vertue hereof it becomes vnchāgeable, though in it selfe considered, it might be lost. Againe, I answer thus;
God gives a second grace unto the First, & by virtue hereof it becomes unchangeable, though in it self considered, it might be lost. Again, I answer thus;
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(62) verse (DIV2)
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that as the light of nature is not quite put out, but onely buried, in such sort as it is without vse, and seemes exstinguished;
that as the Light of nature is not quite put out, but only buried, in such sort as it is without use, and seems extinguished;
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(62) verse (DIV2)
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so the grace of faith, by the practise of sinne may be hidde and couered, so as it shall not appeare for a time:
so the grace of faith, by the practice of sin may be hid and covered, so as it shall not appear for a time:
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(62) verse (DIV2)
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but yet it cannot be quite put out, where it is once truly wrought. And thus much of the blinde eie, with the fruit thereof.
but yet it cannot be quite put out, where it is once truly wrought. And thus much of the blind eye, with the fruit thereof.
cc-acp av pn31 vmbx vbi av vvn av, c-crq pn31 vbz a-acp av-j vvn. cc av d pp-f dt j n1, p-acp dt n1 av.
(62) verse (DIV2)
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Now to end this place, wee must remember that the scope of Christ in these two verses, is to shew that the euill and blind eie of man by nature, whereby he is disabled to discerne rightly of things that differ, is the cause why in seeking after treasure, he leaueth the heauenly, and seeketh earthly treasure onely.
Now to end this place, we must Remember that the scope of christ in these two Verses, is to show that the evil and blind eye of man by nature, whereby he is disabled to discern rightly of things that differ, is the cause why in seeking After treasure, he Leaveth the heavenly, and seeks earthly treasure only.
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(62) verse (DIV2)
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And hereby we must be admonished to labour for this gift of discerning, by the illumination of the spirit in the word,
And hereby we must be admonished to labour for this gift of discerning, by the illumination of the Spirit in the word,
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(62) verse (DIV2)
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as we shewed before, that so the eie beeing single, the whole body may be light:
as we showed before, that so the eye being single, the Whole body may be Light:
c-acp pns12 vvd a-acp, cst av dt n1 vbg j, dt j-jn n1 vmb vbi j:
(62) verse (DIV2)
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that is, so ordered, that with peace and comfort wee may walke on in the way of life:
that is, so ordered, that with peace and Comfort we may walk on in the Way of life:
cst vbz, av vvn, cst p-acp n1 cc n1 pns12 vmb vvi a-acp p-acp dt n1 pp-f n1:
(62) verse (DIV2)
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whereas otherwise, we walke in darkenesse, and feare no danger till we fall into it irrecouerably.
whereas otherwise, we walk in darkness, and Fear no danger till we fallen into it irrecoverably.
cs av, pns12 vvb p-acp n1, cc vvb dx n1 c-acp pns12 vvb p-acp pn31 av-j.
(62) verse (DIV2)
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verse 24. No man can serue two masters —: for either hee shall hate the one, and loue the other;
verse 24. No man can serve two Masters —: for either he shall hate the one, and love the other;
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(63) verse (DIV2)
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or else he shall leane to the one, & despise the other. Ye cannot serue God and Mammon.
or Else he shall lean to the one, & despise the other. You cannot serve God and Mammon.
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(63) verse (DIV2)
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Here Christ meeteth with a second obiection, which the carnal heart of man might frame against the former commandements, verse 19, and 20. for whereas Christ had forbidden the treasuring vp of worldly riches, & commanded the seeking of heauenly treasure;
Here christ meeteth with a second objection, which the carnal heart of man might frame against the former Commandments, verse 19, and 20. for whereas christ had forbidden the treasuring up of worldly riches, & commanded the seeking of heavenly treasure;
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(63) verse (DIV2)
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some man might flatter himselfe with this perswasion, that he might well seek• both, and lay vp both treasures for himselfe in earth, and in heauen also.
Some man might flatter himself with this persuasion, that he might well seek• both, and lay up both treasures for himself in earth, and in heaven also.
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(63) verse (DIV2)
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To this Christ answers, No: that is impossible; and he prooues it thus: No man can serue two masters:
To this christ answers, No: that is impossible; and he Proves it thus: No man can serve two Masters:
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(63) verse (DIV2)
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But to seeke heauenly and earthly treasures, is to serue two masters; to wit, God and Mammon:
But to seek heavenly and earthly treasures, is to serve two Masters; to wit, God and Mammon:
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(63) verse (DIV2)
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and therefore no man can seeke them both. and Therefore no man can seek them both.
cc av dx n1 vmb vvi pno32 d.
(63) verse (DIV2)
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The first part of this reason is fully set down, and prooued in the text, by the effect of such seruice in contrarie affections and behauiour;
The First part of this reason is Fully Set down, and proved in the text, by the Effect of such service in contrary affections and behaviour;
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(63) verse (DIV2)
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for either he shall hate the one, and loue the other, &c. The assumption and conclusion are necessarily implied in the last words, Yee cannot serue God and Mammon: for either he shall hate the one, and love the other, etc. The Assump and conclusion Are necessarily implied in the last words, Ye cannot serve God and Mammon:
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(63) verse (DIV2)
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wherein Christ applies the former argument. The Exposition. No man can serue two masters. This may well bee doubted of;
wherein christ Applies the former argument. The Exposition. No man can serve two Masters. This may well be doubted of;
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(63) verse (DIV2)
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8606
for experience shewes, that by their mutuall consent, one Factor may serue diuers Marchants.
for experience shows, that by their mutual consent, one Factor may serve diverse Merchants.
p-acp n1 vvz, cst p-acp po32 j n1, crd n1 vmb vvi j n2.
(63) verse (DIV2)
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Hereto some answer thus, that it is implied, the masters must be of diuers and contrarie qualities;
Hereto Some answer thus, that it is implied, the Masters must be of diverse and contrary qualities;
av d n1 av, cst pn31 vbz vvn, dt n2 vmb vbi pp-f j cc j-jn n2;
(63) verse (DIV2)
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8608
as when one saith, come and doe this; the other saith, doe it not: and then no man can serue them both:
as when one Says, come and do this; the other Says, do it not: and then no man can serve them both:
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(63) verse (DIV2)
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and thus the words containe an holy truth. But yet because no clause is expressed, implying contrarietie in the masters;
and thus the words contain an holy truth. But yet Because no clause is expressed, implying contrariety in the Masters;
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(63) verse (DIV2)
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therfore I take it, the words must be taken as a common prouerb among the Iewes, which Christ Iales downe for the ground of his reason.
Therefore I take it, the words must be taken as a Common proverb among the Iewes, which christ Iales down for the ground of his reason.
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(63) verse (DIV2)
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Now in a prouerb it is not requisite it should be alwaies true, but for the most part, and ordinarily;
Now in a proverb it is not requisite it should be always true, but for the most part, and ordinarily;
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(63) verse (DIV2)
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as Luk. 4. 24. No Prophet is accepted in his owne countrie: that is, ordinarily. For either he shall hate the one that is, the one master commanding him;
as Luk. 4. 24. No Prophet is accepted in his own country: that is, ordinarily. For either he shall hate the one that is, the one master commanding him;
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(63) verse (DIV2)
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8613
either disliking that he should be his master, or displeased with his commandements:
either disliking that he should be his master, or displeased with his Commandments:
d j-vvg cst pns31 vmd vbi po31 n1, cc vvn p-acp po31 n2:
(63) verse (DIV2)
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8614
And loue the other; that is, the other master in whom he taketh delight, and is well pleased with his commandements.And love the other; that is, the other master in whom he Takes delight, and is well pleased with his Commandments.
cc vvb dt j-jn; cst vbz, dt j-jn n1 p-acp ro-crq pns31 vvz n1, cc vbz av vvn p-acp po31 n2.
(63) verse (DIV2)
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8615
Or else he shall leane to the one, and despise the other. Or Else he shall lean to the one, and despise the other.
cc av pns31 vmb vvi p-acp dt pi, cc vvi dt n-jn.
(63) verse (DIV2)
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8616
These words are an explication of the former, shewing how it may appeare, that a seruant hates one master, and loues another;
These words Are an explication of the former, showing how it may appear, that a servant hates one master, and loves Another;
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(63) verse (DIV2)
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8617
namely, his leaning to the one, declares his loue vnto him:
namely, his leaning to the one, declares his love unto him:
av, po31 vvg p-acp dt pi, vvz po31 n1 p-acp pno31:
(63) verse (DIV2)
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8618
that is, his applying of himselfe to respect his masters pleasure, and to doe his commaundement:
that is, his applying of himself to respect his Masters pleasure, and to do his Commandment:
cst vbz, po31 vvg pp-f px31 p-acp n1 po31 ng1 n1, cc pc-acp vdi po31 n1:
(63) verse (DIV2)
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8619
And hic despising the other, declares his hatred, when he hath no regard to his commandements.
And hic despising the other, declares his hatred, when he hath no regard to his Commandments.
cc fw-la vvg dt j-jn, vvz po31 n1, c-crq pns31 vhz dx n1 p-acp po31 n2.
(63) verse (DIV2)
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8620
Yee cannot serue God and Mammon. By mammon he meaneth riches, lucre, and gaine:Ye cannot serve God and Mammon. By mammon he means riches, lucre, and gain:
pn22 vmbx vvi np1 cc np1. p-acp n1 pns31 vvz n2, n1, cc vvi:
(63) verse (DIV2)
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8621
now he saith not, Ye cannot serue God and haue riches, for Abraham, Iacob, and Iob, were very rich, and yet serued God sincerely:
now he Says not, You cannot serve God and have riches, for Abraham, Iacob, and Job, were very rich, and yet served God sincerely:
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(63) verse (DIV2)
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but ye cannot serue God, and serue riches;
but you cannot serve God, and serve riches;
cc-acp pn22 vmbx vvi np1, cc vvi n2;
(63) verse (DIV2)
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that is, giue your selues to seeke riches, and set your hearts vpon them, and serue God also.
that is, give your selves to seek riches, and Set your hearts upon them, and serve God also.
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(63) verse (DIV2)
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8624
In the words thus explaned wee may obserue sundrie instructions: First, here Christ sheweth what it is to serue God:
In the words thus explained we may observe sundry instructions: First, Here christ shows what it is to serve God:
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(63) verse (DIV2)
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a point much spoken of, but little knowne, and lesse practised. To serue God therefore, is to loue God, and to cleane vnto him.
a point much spoken of, but little known, and less practised. To serve God Therefore, is to love God, and to clean unto him.
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(63) verse (DIV2)
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8626
Euery one will say, he loueth God, & euer hath done; but beware herein of spirituall guile, for true loue consists not in word and tongue,
Every one will say, he loves God, & ever hath done; but beware herein of spiritual guile, for true love consists not in word and tongue,
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(63) verse (DIV2)
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8627
but in deed, and in truth:
but in deed, and in truth:
cc-acp p-acp n1, cc p-acp n1:
(63) verse (DIV2)
971
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8628
and God must be loued, not onely as he is a bountifull father, but as he is a Lord and master, and doth command vs seruice.
and God must be loved, not only as he is a bountiful father, but as he is a Lord and master, and does command us service.
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(63) verse (DIV2)
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The written word shewes his will and pleasure, concerning vs, what he requireth at our hands;
The written word shows his will and pleasure, Concerning us, what he requires At our hands;
dt j-vvn n1 vvz po31 n1 cc n1, vvg pno12, r-crq pns31 vvz p-acp po12 n2;
(63) verse (DIV2)
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8630
and if we serue him indeed, we must loue him in his power of commanding,
and if we serve him indeed, we must love him in his power of commanding,
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(63) verse (DIV2)
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8631
though he should bestowe no reward vpon vs. This Dauid sheweth notably, Psal. 119. 25. I am thy seruant, graunt me therefore vnderstanding that I may know thy testimonies.
though he should bestow no reward upon us This David shows notably, Psalm 119. 25. I am thy servant, grant me Therefore understanding that I may know thy testimonies.
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(63) verse (DIV2)
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8632
Againe, if we serue God, we must cleane vnto him, and thereby testifie our loue:
Again, if we serve God, we must clean unto him, and thereby testify our love:
av, cs pns12 vvb np1, pns12 vmb av-j p-acp pno31, cc av vvi po12 n1:
(63) verse (DIV2)
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8633
now what is meant by cleaning vnto, is notably expressed in the parable of the prodigal sonne, Luk. 15. 15. where it is said of him, that hauing spent his portion, hee claue to a citizen of that countrie;
now what is meant by cleaning unto, is notably expressed in the parable of the prodigal son, Luk. 15. 15. where it is said of him, that having spent his portion, he clave to a citizen of that country;
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(63) verse (DIV2)
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that is, he resigned and gaue himselfe to his seruice:
that is, he resigned and gave himself to his service:
cst vbz, pns31 vvd cc vvd px31 p-acp po31 n1:
(63) verse (DIV2)
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8635
So to cleane vnto God, is to resigne a mans selfe vnto Gods seruice, in obedience to all his commandements, and embracing all his promises:
So to clean unto God, is to resign a men self unto God's service, in Obedience to all his Commandments, and embracing all his promises:
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(63) verse (DIV2)
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8636
not suffering himselfe to be drawne from any part of Gods word, by vnbeleefe or disobedience,
not suffering himself to be drawn from any part of God's word, by unbelief or disobedience,
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(63) verse (DIV2)
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8637
though all the world should set against vs. This Dauid also professeth of himselfe, saying, I haue cleaued to thy testimonies O Lord,
though all the world should Set against us This David also Professes of himself, saying, I have cleaved to thy testimonies Oh Lord,
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(63) verse (DIV2)
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8638
and I shall not be confounded when I haue respect vnto all thy commandements. On the contrarie, when a man withdrawes himselfe from God, by disobedience to his commaundements, and I shall not be confounded when I have respect unto all thy Commandments. On the contrary, when a man withdraws himself from God, by disobedience to his Commandments,
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(63) verse (DIV2)
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8639
and by vnbeleefe, then he doth hate and despise him.
and by unbelief, then he does hate and despise him.
cc p-acp n1, cs pns31 vdz vvi cc vvi pno31.
(63) verse (DIV2)
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8640
Indeed the vilest wretch that liues, is ashamed with open mouth to professe hatred & despite of God,
Indeed the Vilest wretch that lives, is ashamed with open Mouth to profess hatred & despite of God,
np1 dt js n1 cst vvz, vbz j p-acp j n1 pc-acp vvi n1 cc n1 pp-f np1,
(63) verse (DIV2)
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8641
but yet the bad practise in life, bewraies the bad affection of the heart: Prou. 14. 2. — He that is lewd or peruerse in his waies, despiseth God;
but yet the bad practice in life, bewrays the bad affection of the heart: Prou. 14. 2. — He that is lewd or perverse in his ways, despises God;
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(63) verse (DIV2)
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8642
& they that liue in the breach of his commandements hate him, Exod. 20. 5. let them professe in word what they will.
& they that live in the breach of his Commandments hate him, Exod 20. 5. let them profess in word what they will.
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(63) verse (DIV2)
971
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8643
Now the consideration hereof serueth, First, to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world;
Now the consideration hereof serveth, First, to discover unto us the gross blindness and superstitious ignorance of the world;
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(63) verse (DIV2)
972
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8644
who thinke, that if a man rehearse the Lords praier, the Creede, and the ten Commandements, he serues God well, let his life be what it will:
who think, that if a man rehearse the lords prayer, the Creed, and the ten commandments, he serves God well, let his life be what it will:
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(63) verse (DIV2)
972
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8645
but here Christ teacheth vs a further thing;
but Here christ Teaches us a further thing;
cc-acp av np1 vvz pno12 dt jc n1;
(63) verse (DIV2)
972
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8646
if we will be Gods seruants, we must cleaue vnto him both in the affections of our heart,
if we will be God's Servants, we must cleave unto him both in the affections of our heart,
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(63) verse (DIV2)
972
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8647
and in actions of obedience in our life.
and in actions of Obedience in our life.
cc p-acp n2 pp-f n1 p-acp po12 n1.
(63) verse (DIV2)
972
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8648
Thus did Abraham, when God said vnto him, thou shalt not kill, he kept himselfe from murther;
Thus did Abraham, when God said unto him, thou shalt not kill, he kept himself from murder;
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(63) verse (DIV2)
972
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8649
but when he said, Abraham kill thy sonne, he addressed himselfe to doe it, though he were the sonne of the promise,
but when he said, Abraham kill thy son, he addressed himself to do it, though he were the son of the promise,
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(63) verse (DIV2)
972
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8650
and the onely sonne of his old age. Secondly, this sheweth how Atheisme abounds in all places at this day;
and the only son of his old age. Secondly, this shows how Atheism abounds in all places At this day;
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(63) verse (DIV2)
972
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8651
for to hate and despise God is flat Atheisme: for to hate and despise God is flat Atheism:
p-acp pc-acp vvi cc vvb np1 vbz j n1:
(63) verse (DIV2)
972
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8652
now they that withdraw their hearts from God, and set themselues to seeke the things of this world, neglecting obedience to Gods holy commandements, are here accounted of Christ, despisers, and haters of God;
now they that withdraw their hearts from God, and Set themselves to seek the things of this world, neglecting Obedience to God's holy Commandments, Are Here accounted of christ, despisers, and haters of God;
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(63) verse (DIV2)
972
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8653
and the number of such is great in euery place.
and the number of such is great in every place.
cc dt n1 pp-f d vbz j p-acp d n1.
(63) verse (DIV2)
972
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8654
I know such men doe scorne to be called Atheists, but how they be esteemed in the world, it skilleth not, till they reforme this wicked practise, they are no better in the sight of Christ.
I know such men do scorn to be called Atheists, but how they be esteemed in the world, it skilleth not, till they reform this wicked practice, they Are no better in the sighed of christ.
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(63) verse (DIV2)
972
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8655
Secondly, whereas God and Mammon are here opposed as two masters;
Secondly, whereas God and Mammon Are Here opposed as two Masters;
ord, cs np1 cc np1 vbr av vvn p-acp crd n2;
(63) verse (DIV2)
973
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8656
hence we learne that Mammon, that is, riches, is a great lord and master in the world: this Christ here takes for graunted, hence we Learn that Mammon, that is, riches, is a great lord and master in the world: this christ Here Takes for granted,
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(63) verse (DIV2)
973
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8657
and therefore doth forewarne his Disciples of it.
and Therefore does forewarn his Disciples of it.
cc av vdz vvi po31 n2 pp-f pn31.
(63) verse (DIV2)
973
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8658
But how (will some say) can riches be a God? Answ. Not in themselues,
But how (will Some say) can riches be a God? Answer Not in themselves,
p-acp c-crq (n1 d vvb) vmb n2 vbb dt n1? np1 xx p-acp px32,
(63) verse (DIV2)
973
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8659
for so they are the good creatures of God;
for so they Are the good creatures of God;
c-acp av pns32 vbr dt j n2 pp-f np1;
(63) verse (DIV2)
973
Page 368
8660
but to the corrupt heart of man, which makes an ido• of them to it selfe, by setting his loue and delight vpon them,
but to the corrupt heart of man, which makes an ido• of them to it self, by setting his love and delight upon them,
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(63) verse (DIV2)
973
Page 368
8661
as on true happinesse, and trusting in them more then in the true God:
as on true happiness, and trusting in them more then in the true God:
c-acp p-acp j n1, cc vvg p-acp pno32 av-dc cs p-acp dt j np1:
(63) verse (DIV2)
973
Page 368
8662
and for this cause is co•etousnesse called idolatrie, Colos. 3. 5. and the co•etous person an Idolater, Ephes. 5. 5. for looke whereon man sets his heart, that is his Lord and his God,
and for this cause is co•etousnesse called idolatry, Colos 3. 5. and the co•etous person an Idolater, Ephesians 5. 5. for look whereon man sets his heart, that is his Lord and his God,
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(63) verse (DIV2)
973
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8663
though it be the deuil himselfe.
though it be the Devil himself.
cs pn31 vbb dt n1 px31.
(63) verse (DIV2)
973
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8664
Now that men do• thus set vp riches in their hearts, as an Idol, and so become seruants and slaues to that which God ordained to serue them, I shew plainely thus:
Now that men do• thus Set up riches in their hearts, as an Idol, and so become Servants and slaves to that which God ordained to serve them, I show plainly thus:
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(63) verse (DIV2)
973
Page 369
8682
Thirdly, Christ opposing God and Mammon, & saying, No man can serue them both, imports plainely, that hee that seekes to be rich, setting his heart thereon, forsakes God:
Thirdly, christ opposing God and Mammon, & saying, No man can serve them both, imports plainly, that he that seeks to be rich, setting his heart thereon, forsakes God:
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(63) verse (DIV2)
975
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8665
For first, they neglect the worship and seruice of God for lucre and gaine, and spend more time with greater delight for earthly riches, thē they doe for the true treasures of Gods heauenly graces.
For First, they neglect the worship and service of God for lucre and gain, and spend more time with greater delight for earthly riches, them they do for the true treasures of God's heavenly graces.
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(63) verse (DIV2)
973
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8666
Secondly, let a man haue worldly wealth at will, and he is full of ioy and delight, his riches giue him great contentment;
Secondly, let a man have worldly wealth At will, and he is full of joy and delight, his riches give him great contentment;
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(63) verse (DIV2)
973
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8667
but if hee loose his goods, then vexation and sorrowe doth more oppresse him, then all the promises of God in the Bible can comfort him.
but if he lose his goods, then vexation and sorrow does more oppress him, then all the promises of God in the bible can Comfort him.
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(63) verse (DIV2)
973
Page 369
8668
Thirdly, by transgressing Gods commaundements a man looseth heauen;
Thirdly, by transgressing God's Commandments a man loses heaven;
ord, p-acp vvg ng1 n2 dt n1 vvz n1;
(63) verse (DIV2)
973
Page 369
8669
but who is so grieued for his transgressions, whereby hee incurres this losse, as hee is for a small dammage in some part of his riches? Fourthly, I appeale to mens consciences,
but who is so grieved for his transgressions, whereby he incurs this loss, as he is for a small damage in Some part of his riches? Fourthly, I appeal to men's Consciences,
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(63) verse (DIV2)
973
Page 369
8670
whether they bee not farre more sharpe and eager set vpon the meanes of gaine, then on prayer and other parts of Gods worshippe, which are the meanes of grace:
whither they be not Far more sharp and eager Set upon the means of gain, then on prayer and other parts of God's worship, which Are the means of grace:
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(63) verse (DIV2)
973
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8671
all which doe argue plainely, that they serue Mammon, and honour riches for their God.
all which do argue plainly, that they serve Mammon, and honour riches for their God.
d r-crq vdb vvi av-j, cst pns32 vvb np1, cc n1 n2 p-acp po32 n1.
(63) verse (DIV2)
973
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8672
So that howsoeuer by Gods blessing, out•ard Idolatri• be banished out of our Church, yet wee haue many Idolatours in our Land;
So that howsoever by God's blessing, out•ard Idolatri• be banished out of our Church, yet we have many Idolaters in our Land;
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(63) verse (DIV2)
973
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8673
for euery couetous worldling sets vp the Idol of wealth and riches in his heart for his Lord.
for every covetous worldling sets up the Idol of wealth and riches in his heart for his Lord.
p-acp d j n1 vvz a-acp dt n1 pp-f n1 cc n2 p-acp po31 n1 p-acp po31 n1.
(63) verse (DIV2)
973
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8674
And that these Mammonists abound euery where, appeares by the common practises of oppression, extortion, and crueltie, in hard dealing towards the poore, by greedie Land-lords and Vsurers;
And that these Mammonists abound every where, appears by the Common practises of oppression, extortion, and cruelty, in hard dealing towards the poor, by greedy Landlords and Usurers;
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(63) verse (DIV2)
973
Page 369
8675
as also by the practises of the rich in the time of dearth, for by their hoarding vp of store, ingrossing of commodities,
as also by the practises of the rich in the time of dearth, for by their hoarding up of store, engrossing of commodities,
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(63) verse (DIV2)
973
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8676
and enhauncing of the price, to the augmenting of their priuate wealth, they mightily increase Gods wrath vpō the poore.
and enhancing of the price, to the augmenting of their private wealth, they mightily increase God's wrath upon the poor.
cc vvg pp-f dt n1, p-acp dt vvg pp-f po32 j n1, pns32 av-j vvi npg1 n1 p-acp dt j.
(63) verse (DIV2)
973
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8677
Indeed God hath his seruāts which haue him onely for their God, but the number of them is small, in respect of those that set their hearts vpon the world, and make Mammon their God.
Indeed God hath his Servants which have him only for their God, but the number of them is small, in respect of those that Set their hearts upon the world, and make Mammon their God.
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(63) verse (DIV2)
973
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8678
Here then first behold, the slauish basenesse of a couetous heart, for man was made to be the Lord of Mammon and wealth,
Here then First behold, the slavish baseness of a covetous heart, for man was made to be the Lord of Mammon and wealth,
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(63) verse (DIV2)
974
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8679
and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto.
and yet through covetousness he subjecteth himself to become a slave and vassal thereunto.
cc av p-acp n1 pns31 vvz px31 pc-acp vvi dt n1 cc n1 av.
(63) verse (DIV2)
974
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8680
Secondly, hereby let vs learne to become faithfull disposers of worldly riches, and (as Christ saith) to make vs friends with this Mammon of iniquitie, by good disposing of it to Gods glorie in works of mercie;
Secondly, hereby let us Learn to become faithful disposers of worldly riches, and (as christ Says) to make us Friends with this Mammon of iniquity, by good disposing of it to God's glory in works of mercy;
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(63) verse (DIV2)
974
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8681
and so shall •e retaine our right of creation, whereby God made the creatures to serue vs.
and so shall •e retain our right of creation, whereby God made the creatures to serve us
cc av vmb av vvi po12 vvi pp-f n1, c-crq np1 vvd dt n2 pc-acp vvi pno12
(63) verse (DIV2)
974
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8703
Away with couetousnesse (as the Apostle saith) and bee content with that ye haue, Away with covetousness (as the Apostle Says) and be content with that you have,
av p-acp n1 (c-acp dt n1 vvz) cc vbi j p-acp cst pn22 vhb,
(63) verse (DIV2)
976
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8683
I say not that euery rich man forsaketh God, for when God giueth aboundance to a mans moderate labour & industrie in his lawfull calling, hee may lawfully possesse it, vsing it to Gods glorie:
I say not that every rich man Forsaketh God, for when God gives abundance to a men moderate labour & industry in his lawful calling, he may lawfully possess it, using it to God's glory:
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(63) verse (DIV2)
975
Page 370
8684
but to seeke to be rich is a denying of God, because so the heart is a seruant vnto Mammon, and not to the Lord.
but to seek to be rich is a denying of God, Because so the heart is a servant unto Mammon, and not to the Lord.
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(63) verse (DIV2)
975
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8685
This may appeare by their whole behauiour about wealth, whether we consider their getting, their keeping,
This may appear by their Whole behaviour about wealth, whither we Consider their getting, their keeping,
d vmb vvi p-acp po32 j-jn n1 p-acp n1, cs pns12 vvb po32 n-vvg, po32 n-vvg,
(63) verse (DIV2)
975
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8686
or imploying of it, in all which they sinne against God.
or employing of it, in all which they sin against God.
cc vvg pp-f pn31, p-acp d r-crq pns32 vvb p-acp np1.
(63) verse (DIV2)
975
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8687
First, in getting, for God giueth riches to whom hee will, and hath not tied himselfe by promise to make any man rich;
First, in getting, for God gives riches to whom he will, and hath not tied himself by promise to make any man rich;
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(63) verse (DIV2)
975
Page 370
8688
and therefore he that resolues with himselfe that hee will bee rich, cannot make conscience of lying, fraud, iniustice, sabbath-breaking,
and Therefore he that resolves with himself that he will be rich, cannot make conscience of lying, fraud, injustice, Sabbath-breaking,
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(63) verse (DIV2)
975
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8689
and such like, when the committing of these things makes for his aduantage.
and such like, when the committing of these things makes for his advantage.
cc d av-j, c-crq dt vvg pp-f d n2 vvz p-acp po31 n1.
(63) verse (DIV2)
975
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8690
Secondly, they sinne in keeping; for he that resolues to bee rich, will rather forsake the truth,
Secondly, they sin in keeping; for he that resolves to be rich, will rather forsake the truth,
ord, pns32 vvb p-acp vvg; p-acp pns31 cst vvz pc-acp vbi j, vmb av-c vvi dt n1,
(63) verse (DIV2)
975
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8691
then his wealth, in time of t•iall:
then his wealth, in time of t•iall:
cs po31 n1, p-acp n1 pp-f n1:
(63) verse (DIV2)
975
Page 370
8692
and for the sauing or recouerie of his wealth, he will not sticke to seeke to blessers, wizards, coniurers, &c. Thirdly,
and for the Saving or recovery of his wealth, he will not stick to seek to blessers, wizards, conjurers, etc. Thirdly,
cc p-acp dt n-vvg cc n1 pp-f po31 n1, pns31 vmb xx vvi pc-acp vvi p-acp n2, n2, n2, av ord,
(63) verse (DIV2)
975
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8693
for disposing or imploying; hee that resolues to be rich sinnes therein: for he cannot be drawne to works of mercie, a• least with any cheerefulnesse;
for disposing or employing; he that resolves to be rich Sins therein: for he cannot be drawn to works of mercy, a• lest with any cheerfulness;
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(63) verse (DIV2)
975
Page 370
8694
and hence it comes that sometimes the poore doe starue before the rich mans doore. The consideration hereof, serues first to correct our iudgement concerning couetous and worldly minded persons;
and hence it comes that sometime the poor do starve before the rich men door. The consideration hereof, serves First to correct our judgement Concerning covetous and worldly minded Persons;
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(63) verse (DIV2)
975
Page 370
8695
our censure of them is too milde and gentle, wee iudge them honest men, onely somewhat hard and neere themselues:
our censure of them is too mild and gentle, we judge them honest men, only somewhat hard and near themselves:
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(63) verse (DIV2)
976
Page 370
8696
but marke Christs sentence vpon them, Worldly persons forsake God, and choose Mammon for their Lord and master:
but mark Christ sentence upon them, Worldly Persons forsake God, and choose Mammon for their Lord and master:
cc-acp vvb npg1 n1 p-acp pno32, j n2 vvb np1, cc vvi np1 p-acp po32 n1 cc n1:
(63) verse (DIV2)
976
Page 370
8697
which is a practise of Atheisme, and therfore not to be so lightly passed ouer, as men thinke.
which is a practice of Atheism, and Therefore not to be so lightly passed over, as men think.
r-crq vbz dt n1 pp-f n1, cc av xx pc-acp vbi av av-j vvn a-acp, c-acp n2 vvb.
(63) verse (DIV2)
976
Page 370
8698
Secondly, hereby wee see it is a dangerous and vnlawfull course, for men to make lawes with themselues, how rich they will bee;
Secondly, hereby we see it is a dangerous and unlawful course, for men to make laws with themselves, how rich they will be;
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(63) verse (DIV2)
976
Page 370
8699
as to haue so many hundred, or thousand pounds in stocke, or so much lands,
as to have so many hundred, or thousand pounds in stock, or so much Lands,
c-acp pc-acp vhi av d crd, cc crd n2 p-acp n1, cc av d n2,
(63) verse (DIV2)
976
Page 370
8700
and rents, &c. for what followes vpon this resolution? why surely they must needs giue thē••lues to the compassing of their purpose,
and rends, etc. for what follows upon this resolution? why surely they must needs give then••lues to the compassing of their purpose,
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(63) verse (DIV2)
976
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8701
and so they fall into manifold s•ares of Satan, by practises of iniustice, lying, fraud, &c. Thirdly, hereby we must be admonished to content our selues with that portion of goods, more or lesse, which God sendeth;
and so they fallen into manifold s•ares of Satan, by practises of injustice, lying, fraud, etc. Thirdly, hereby we must be admonished to content our selves with that portion of goods, more or less, which God sends;
cc av pns32 vvb p-acp j n2 pp-f np1, p-acp n2 pp-f n1, vvg, n1, av ord, av pns12 vmb vbi vvn pc-acp vvi po12 n2 p-acp d n1 pp-f n2-j, n1 cc av-dc, r-crq np1 vvz;
(63) verse (DIV2)
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knowing that a little is sufficient with Gods blessing vpon it:
knowing that a little is sufficient with God's blessing upon it:
vvg cst dt j vbz j p-acp ng1 n1 p-acp pn31:
(63) verse (DIV2)
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for he hath said, I will not fa•le thee nor forsake thee. Fourthly, whereas Christ saith, Ye cannot serue God and Mammon; for he hath said, I will not fa•le thee nor forsake thee. Fourthly, whereas christ Says, You cannot serve God and Mammon;
c-acp pns31 vhz vvn, pns11 vmb xx vvi pno21 ccx vvi pno21. ord, cs np1 vvz, pn22 vmbx vvi np1 cc np1;
(63) verse (DIV2)
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we learne, that the heart of man must not be diuided betweene God, & the world; we Learn, that the heart of man must not be divided between God, & the world;
pns12 vvb, cst dt n1 pp-f n1 vmb xx vbi vvn p-acp np1, cc dt n1;
(63) verse (DIV2)
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the one halfe to God, and the other to the world:
the one half to God, and the other to the world:
dt crd j-jn p-acp np1, cc dt n-jn p-acp dt n1:
(63) verse (DIV2)
977
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no, God will haue all or none, herein hee will not part stakes with the creature:
no, God will have all or none, herein he will not part stakes with the creature:
uh-dx, np1 vmb vhi d cc pix, av pns31 vmb xx vvi n2 p-acp dt n1:
(63) verse (DIV2)
977
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Prou. 23. 26. My sonne giue me thy heart. Prou. 23. 26. My son give me thy heart.
np1 crd crd po11 n1 vvb pno11 po21 n1.
(63) verse (DIV2)
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The consideration whereof serueth, First, to discouer the hypocrisie and spiritual guile of many, who thinke they may liue in some one sinne or other,
The consideration whereof serveth, First, to discover the hypocrisy and spiritual guile of many, who think they may live in Some one sin or other,
dt n1 c-crq vvz, ord, pc-acp vvi dt n1 cc j n1 pp-f d, r-crq vvb pns32 vmb vvi p-acp d crd n1 cc n-jn,
(63) verse (DIV2)
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& yet be Gods seruants stil: this is the conceit of drunkards, adulterers, couetous persons, & such like;
& yet be God's Servants still: this is the conceit of drunkards, Adulterers, covetous Persons, & such like;
cc av vbi n2 n2 av: d vbz dt n1 pp-f n2, n2, j n2, cc d av-j;
(63) verse (DIV2)
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for euen while they liue in these sinnes, they will come to Gods worship, to the word,
for even while they live in these Sins, they will come to God's worship, to the word,
c-acp av cs pns32 vvb p-acp d n2, pns32 vmb vvi p-acp ng1 n1, p-acp dt n1,
(63) verse (DIV2)
978
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and praier often, and to the Sacraments, at least once a yeare: which they would not do, but that they thinke God hath respect vnto them herein,
and prayer often, and to the Sacraments, At least once a year: which they would not do, but that they think God hath respect unto them herein,
cc n1 av, cc p-acp dt n2, p-acp ds c-acp dt n1: r-crq pns32 vmd xx vdi, cc-acp cst pns32 vvb np1 vhz n1 p-acp pno32 av,
(63) verse (DIV2)
978
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like to the wicked Iewes, Ier. 7. 9, 10. But they deceiue themselues, for no man can serue two masters:
like to the wicked Iewes, Jeremiah 7. 9, 10. But they deceive themselves, for no man can serve two Masters:
av-j p-acp dt j np2, np1 crd crd, crd p-acp pns32 vvb px32, p-acp dx n1 vmb vvi crd n2:
(63) verse (DIV2)
978
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while a man liues in any sinne the seruant of the diuel, hee can neuer bee accepted of God for his seruant.
while a man lives in any sin the servant of the Devil, he can never be accepted of God for his servant.
cs dt n1 vvz p-acp d n1 dt n1 pp-f dt n1, pns31 vmb av-x vbi vvn pp-f np1 p-acp po31 n1.
(63) verse (DIV2)
978
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Secondly this shewes, that the seruant of God is so farre forth deliuered from sinne by regeneration, that no sinne raignes in him;
Secondly this shows, that the servant of God is so Far forth Delivered from sin by regeneration, that no sin reigns in him;
ord d vvz, cst dt n1 pp-f np1 vbz av av-j av vvn p-acp n1 p-acp n1, cst dx n1 vvz p-acp pno31;
(63) verse (DIV2)
978
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for so he should serue two masters, for euery raigning sin is a Lord and master:
for so he should serve two Masters, for every reigning since is a Lord and master:
c-acp av pns31 vmd vvi crd n2, p-acp d j-vvg n1 vbz dt n1 cc n1:
(63) verse (DIV2)
978
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Rom. 6. 16. Knowe ye not, that to whomsoeuer you giue your selues as seruants to obey, his seruants ye are to whom ye obey,
Rom. 6. 16. Know you not, that to whomsoever you give your selves as Servants to obey, his Servants you Are to whom you obey,
np1 crd crd vvb pn22 xx, cst p-acp ro-crq pn22 vvb po22 n2 c-acp n2 pc-acp vvi, po31 n2 pn22 vbr p-acp ro-crq pn22 vvb,
(63) verse (DIV2)
978
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whether it be of sinne vnto death, &c. and he that committeth sinne, is the seruant of sinne, Ioh. 8. 34. This therfore is a sure ground, that no regenerate person liues in any sin.whither it be of sin unto death, etc. and he that Committeth sin, is the servant of sin, John 8. 34. This Therefore is a sure ground, that no regenerate person lives in any since.
cs pn31 vbb pp-f n1 p-acp n1, av cc pns31 cst vvz n1, vbz dt n1 pp-f n1, np1 crd crd np1 av vbz dt j n1, cst dx vvn n1 vvz p-acp d n1.
(63) verse (DIV2)
978
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8719
Thirdly, hereby euery one is taught to consecrate both his soule and bodie to the Lord, indeauouring to serue him with all the powers & parts therof;
Thirdly, hereby every one is taught to consecrate both his soul and body to the Lord, indeauouring to serve him with all the Powers & parts thereof;
ord, av d pi vbz vvn pc-acp vvi d po31 n1 cc n1 p-acp dt n1, vvg pc-acp vvi pno31 p-acp d dt n2 cc n2 av;
(63) verse (DIV2)
978
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for God is our onely Lord and master, and therefore let all that is within vs bow the knee to him:
for God is our only Lord and master, and Therefore let all that is within us bow the knee to him:
p-acp np1 vbz po12 j n1 cc n1, cc av vvb d cst vbz p-acp pno12 vvi dt n1 p-acp pno31:
(63) verse (DIV2)
978
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Rom. 6. 22. The seruāt of God is one freed from sin, who hath his fruit in holinesse, & the end euerlasting life.
Rom. 6. 22. The seruamt of God is one freed from since, who hath his fruit in holiness, & the end everlasting life.
np1 crd crd dt n1 pp-f np1 vbz pi vvn p-acp n1, r-crq vhz po31 n1 p-acp n1, cc dt n1 j n1.
(63) verse (DIV2)
978
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The Queene of Sheba pronounced Salomons seruants happie, that stood before Salomon to heare his wisedome;
The Queen of Sheba pronounced Solomon's Servants happy, that stood before Solomon to hear his Wisdom;
dt n1 pp-f np1 vvn np1 n2 j, cst vvd p-acp np1 pc-acp vvi po31 n1;
(63) verse (DIV2)
978
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how much more then are they happy, who in soule and bodie are Gods seruants, who for bountie and wisdome infinitely surpasseth Salomon? Here some will say, I would gladly serue God alone,
how much more then Are they happy, who in soul and body Are God's Servants, who for bounty and Wisdom infinitely Surpasses Solomon? Here Some will say, I would gladly serve God alone,
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(63) verse (DIV2)
978
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but the corruption of my nature is such, that it makes me to rebell against the commandements of God,
but the corruption of my nature is such, that it makes me to rebel against the Commandments of God,
cc-acp dt n1 pp-f po11 n1 vbz d, cst pn31 vvz pno11 pc-acp vvi p-acp dt n2 pp-f np1,
(63) verse (DIV2)
978
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and I cannot doe the good I would, but the euil which I would not doe, that doe I;
and I cannot do the good I would, but the evil which I would not do, that do I;
cc pns11 vmbx vdi dt j pns11 vmd, cc-acp dt j-jn r-crq pns11 vmd xx vdi, cst vdb pns11;
(63) verse (DIV2)
978
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8727
so as I feare I serue two masters. Ans. This is the state of Gods children in this life;
so as I Fear I serve two Masters. Ans. This is the state of God's children in this life;
av c-acp pns11 vvb pns11 vvb crd n2. np1 d vbz dt n1 pp-f npg1 n2 p-acp d n1;
(63) verse (DIV2)
978
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but herewith they must stay themselues: when they faile in obedience, they must consider whether they doe so freely and willingly, or against their wils;
but herewith they must stay themselves: when they fail in Obedience, they must Consider whither they do so freely and willingly, or against their wills;
cc-acp av pns32 vmb vvi px32: c-crq pns32 vvb p-acp n1, pns32 vmb vvi cs pns32 vdb av av-j cc av-j, cc p-acp po32 n2;
(63) verse (DIV2)
978
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8729
If they heart can truely say, thou doest vnwillingly commit sinne, thou wouldest not doe it,
If they heart can truly say, thou dost unwillingly commit sin, thou Wouldst not do it,
cs pns32 n1 vmb av-j vvi, pns21 vd2 av-j vvi n1, pns21 vmd2 xx vdi pn31,
(63) verse (DIV2)
978
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and art truely grieued and displeased with thy selfe for it;
and art truly grieved and displeased with thy self for it;
cc n1 av-j vvn cc vvn p-acp po21 n1 p-acp pn31;
(63) verse (DIV2)
978
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then be of good courage, thou doest not serue two masters, for this seruice is voluntarie.
then be of good courage, thou dost not serve two Masters, for this service is voluntary.
av vbb pp-f j n1, pns21 vd2 xx vvi crd n2, p-acp d n1 vbz j-jn.
(63) verse (DIV2)
978
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8732
Now though there be in thee the flesh & the spirit, the one haling thee one way, & the other another;
Now though there be in thee the Flesh & the Spirit, the one haling thee one Way, & the other Another;
av cs pc-acp vbi p-acp pno21 dt n1 cc dt n1, dt pi vvg pno21 crd n1, cc dt j-jn n-jn;
(63) verse (DIV2)
978
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yet while thou striuest against the flesh, desiring and endeauouring to be wholly subiect to the spirit,
yet while thou Strivest against the Flesh, desiring and endeavouring to be wholly Subject to the Spirit,
av cs pns21 vv2 p-acp dt n1, vvg cc vvg pc-acp vbi av-jn j-jn p-acp dt n1,
(63) verse (DIV2)
978
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8734
though thou faile often in action, yet in Christ bee thy sinnes pardoned, and God accepts in thee the will for the deed.
though thou fail often in actium, yet in christ be thy Sins pardoned, and God accepts in thee the will for the deed.
cs pns21 vvb av p-acp n1, av p-acp np1 vbb po21 n2 vvn, cc np1 vvz p-acp pno21 dt n1 p-acp dt n1.
(63) verse (DIV2)
978
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8735
Endeauour therefore to acquaint thy selfe more and more with the will of thy heauenly master,
Endeavour Therefore to acquaint thy self more and more with the will of thy heavenly master,
n1 av pc-acp vvi po21 n1 av-dc cc av-dc p-acp dt n1 pp-f po21 j n1,
(63) verse (DIV2)
978
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8736
and seeke to please him in all things, and labour to mortifie the deeds of the flesh by the spirit,
and seek to please him in all things, and labour to mortify the Deeds of the Flesh by the Spirit,
cc vvb pc-acp vvi pno31 p-acp d n2, cc n1 pc-acp vvi dt n2 pp-f dt n1 p-acp dt n1,
(63) verse (DIV2)
978
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& so shalt thou know God to be thy onely master, and in due time perceiue thy freedom from the bondage of the flesh.
& so shalt thou know God to be thy only master, and in due time perceive thy freedom from the bondage of the Flesh.
cc av vm2 pns21 vvi np1 pc-acp vbi po21 j n1, cc p-acp j-jn n1 vvb po21 n1 p-acp dt n1 pp-f dt n1.
(63) verse (DIV2)
978
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8738
Vers. 25. Therefore I say vnto you, be not carefull for your life, what yee shall eate, or what yee shall drinke:
Vers. 25. Therefore I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink:
np1 crd av pns11 vvb p-acp pn22, vbb xx j p-acp po22 n1, r-crq pn22 vmb vvi, cc r-crq pn22 vmb vvi:
(64) verse (DIV2)
978
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nor yet for your bodie, what ye shall put on. Is not the life more worth then meat, and the body then ra•ment?
nor yet for your body, what you shall put on. Is not the life more worth then meat, and the body then ra•ment?
ccx av p-acp po22 n1, r-crq pn22 vmb vvi a-acp. vbz xx dt n1 av-dc j cs n1, cc dt n1 cs n1?
(64) verse (DIV2)
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Our Sauiour Christ hauing forbidden the practises of couetousnes, and preuented such obiectiōs as the corrupt heart of man might frame to excuse it selfe therein, doth here strike at the very root of couetousnes,
Our Saviour christ having forbidden the practises of covetousness, and prevented such objections as the corrupt heart of man might frame to excuse it self therein, does Here strike At the very root of covetousness,
po12 n1 np1 vhg vvn dt n2 pp-f n1, cc vvd d n2 p-acp dt j n1 pp-f n1 vmd vvi pc-acp vvi pn31 n1 av, vdz av vvi p-acp dt j n1 pp-f n1,
(64) verse (DIV2)
979
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and seekes to remooue the cause thereof;
and seeks to remove the cause thereof;
cc vvz pc-acp vvi dt n1 av;
(64) verse (DIV2)
979
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to wit, distrustfull & inordinate care for the things of this life, though they be things necessarie, as meat, drinke, and cloathing;
to wit, distrustful & inordinate care for the things of this life, though they be things necessary, as meat, drink, and clothing;
p-acp n1, j cc j n1 p-acp dt n2 pp-f d n1, cs pns32 vbb n2 j, c-acp n1, n1, cc n1;
(64) verse (DIV2)
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and in this argument he proceeds to the end of this chapter.
and in this argument he proceeds to the end of this chapter.
cc p-acp d n1 pns31 vvz p-acp dt n1 pp-f d n1.
(64) verse (DIV2)
979
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Now this verse depends vpon the former, as a conclusion inferred vpon all that he had said before cōcerning couetousnes from the 19. v. to this effect:
Now this verse depends upon the former, as a conclusion inferred upon all that he had said before Concerning covetousness from the 19. v. to this Effect:
av d n1 vvz p-acp dt j, c-acp dt n1 vvn p-acp d cst pns31 vhd vvn p-acp vvg n1 p-acp dt crd n1 p-acp d n1:
(64) verse (DIV2)
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Seing they that seek earthly treasures, neglecting the heauenly, doe want the single •i• of spirituall wisdome, to discerne of the true treasure,
Sing they that seek earthly treasures, neglecting the heavenly, do want the single •i• of spiritual Wisdom, to discern of the true treasure,
vvb pns32 cst vvb j n2, vvg dt j, vdb vvi dt j n1 pp-f j n1, pc-acp vvi pp-f dt j n1,
(64) verse (DIV2)
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& also are themselues seruants vnto Mammon;
& also Are themselves Servants unto Mammon;
cc av vbr px32 n2 p-acp np1;
(64) verse (DIV2)
979
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therefore I say vnto you my Disciples, be not carefull (no not for ▪ thing, needful) immoderately, and in a distrustful manner.
Therefore I say unto you my Disciples, be not careful (not not for ▪ thing, needful) immoderately, and in a distrustful manner.
av pns11 vvb p-acp pn22 po11 n2, vbb xx j (xx xx p-acp ▪ n1, j) av-j, cc p-acp dt j n1.
(64) verse (DIV2)
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And here againe he meets with another pretence of a couetous minde, wherewith it pleads for the seruice of Mammon;
And Here again he meets with Another pretence of a covetous mind, wherewith it pleads for the service of Mammon;
cc av av pns31 vvz p-acp j-jn n1 pp-f dt j n1, c-crq pn31 vvz p-acp dt n1 pp-f np1;
(64) verse (DIV2)
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to wit, that the things they seeke for, are things necessary, without which they cannot liue.
to wit, that the things they seek for, Are things necessary, without which they cannot live.
p-acp n1, cst dt n2 pns32 vvb p-acp, vbr n2 j, p-acp r-crq pns32 vmbx vvi.
(64) verse (DIV2)
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Hereto Christ answers, Yea, but I say, you must not seek ▪ no not for things needful to your life, immoderately and distrustfully.
Hereto christ answers, Yea, but I say, you must not seek ▪ no not for things needful to your life, immoderately and distrustfully.
av np1 vvz, uh, cc-acp pns11 vvb, pn22 vmb xx vvi ▪ uh-dx xx p-acp n2 j p-acp po22 n1, av-j cc av-j.
(64) verse (DIV2)
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The Exposition ▪ I say vnto you that is, I, that am your master, vpon whom you depend for all heauenly instruction,The Exposition ▪ I say unto you that is, I, that am your master, upon whom you depend for all heavenly instruction,
dt n1 ▪ pns11 vvb p-acp pn22 cst vbz, pns11, cst vbm po22 n1, p-acp ro-crq pn22 vvb p-acp d j n1,
(64) verse (DIV2)
980
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& directiō in all things needfull both for your soules & bodies, I say vnto you: by this he would prepare them to attention & reuerent obseruatiō of his cōmandement following ▪ as being a matter of great importance, whereon depends the life of all obedience, in relying on Gods prouidence:
& direction in all things needful both for your Souls & bodies, I say unto you: by this he would prepare them to attention & reverent observation of his Commandment following ▪ as being a matter of great importance, whereon depends the life of all Obedience, in relying on God's providence:
cc n1 p-acp d n2 j av-d p-acp po22 n2 cc n2, pns11 vvb p-acp pn22: p-acp d pns31 vmd vvi pno32 p-acp n1 cc j n1 pp-f po31 n1 vvg ▪ c-acp vbg dt n1 pp-f j n1, c-crq vvz dt n1 pp-f d n1, p-acp vvg p-acp npg1 n1:
(64) verse (DIV2)
980
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8753
in regard whereof, wee also must with all good conscience marke the same.
in regard whereof, we also must with all good conscience mark the same.
p-acp n1 c-crq, pns12 av vmb p-acp d j n1 vvi dt d.
(64) verse (DIV2)
980
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Bee not carefull for your life, &c. Least wee should mistake Christs meaning, wee must knowe that there bee two kindes of care; a godly moderate ▪ care; and a distrustfull carking care. be not careful for your life, etc. lest we should mistake Christ meaning, we must know that there be two Kinds of care; a godly moderate ▪ care; and a distrustful carking care.
vbb xx j p-acp po22 n1, av cs pns12 vmd vvi npg1 n1, pns12 vmb vvi cst pc-acp vbi crd n2 pp-f n1; dt j j ▪ n1; cc dt j n-vvg n1.
(64) verse (DIV2)
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The moderate honest care is inioyned vs by Gods commandement: Prov. 6. 6. Wisdome sends the sluggard to learne diligence and prouidence for things needfull, of the litle Ant or pismire: and Paul saith, fathers must lay vp for their children, 2. Cor. 12. 14. And he that prouideth not for his owne, especially for them of his family, is worse then an infidell, 1. Tim. 5. 8. So that there is a lawfull care euen for the things of this ▪ life.
The moderate honest care is enjoined us by God's Commandment: Curae 6. 6. Wisdom sends the sluggard to Learn diligence and providence for things needful, of the little Ant or pismire: and Paul Says, Father's must lay up for their children, 2. Cor. 12. 14. And he that Provideth not for his own, especially for them of his family, is Worse then an infidel, 1. Tim. 5. 8. So that there is a lawful care even for the things of this ▪ life.
dt j j n1 vbz vvn pno12 p-acp npg1 n1: np1 crd crd n1 vvz dt n1 pc-acp vvi n1 cc n1 p-acp n2 j, pp-f dt j zz cc n1: cc np1 vvz, n2 vmb vvi a-acp p-acp po32 n2, crd np1 crd crd cc pns31 cst vvz xx p-acp po31 d, av-j p-acp pno32 pp-f po31 n1, vbz jc cs dt n1, crd np1 crd crd av cst pc-acp vbz dt j n1 av p-acp dt n2 pp-f d ▪ n1.
(64) verse (DIV2)
980
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8756
Now the practise of it stands in two things.
Now the practice of it Stands in two things.
av dt n1 pp-f pn31 vvz p-acp crd n2.
(64) verse (DIV2)
980
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8757
First, in the diligent walking in a mans lawfull calling, dealing vprightly & iustly therein with euery one, minding onely to get things honest and necessarie in the sight of all men.
First, in the diligent walking in a men lawful calling, dealing uprightly & justly therein with every one, minding only to get things honest and necessary in the sighed of all men.
ord, p-acp dt j vvg p-acp dt ng1 j n-vvg, vvg av-j cc av-j av p-acp d pi, vvg av-j pc-acp vvi n2 j cc j p-acp dt n1 pp-f d n2.
(64) verse (DIV2)
980
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8758
Secondly, in leauing the successe and issue of all our labour and endeauour to God, for that belongs to him:
Secondly, in leaving the success and issue of all our labour and endeavour to God, for that belongs to him:
ord, p-acp vvg dt n1 cc n1 pp-f d po12 n1 cc vvi p-acp np1, c-acp cst vvz p-acp pno31:
(64) verse (DIV2)
980
Page 373
8759
we must vse the meanes soberly and honestly, & leaue the blessing to God. This godly care Moses shewed notably in leading the children of Israel out of Egypt:
we must use the means soberly and honestly, & leave the blessing to God. This godly care Moses showed notably in leading the children of Israel out of Egypt:
pns12 vmb vvi dt n2 av-j cc av-j, cc vvi dt n1 p-acp np1. d j n1 np1 vvd av-j p-acp vvg dt n2 pp-f np1 av pp-f np1:
(64) verse (DIV2)
980
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for what God commanded him to doe, that he did; he goes which way God sends him, although he met with many crosses;
for what God commanded him to do, that he did; he Goes which Way God sends him, although he met with many Crosses;
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(64) verse (DIV2)
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and vseth the meanes that God calls him vnto, leauing the issue to God ▪ as appeares notably at the red sea,
and uses the means that God calls him unto, leaving the issue to God ▪ as appears notably At the read sea,
cc vvz dt n2 cst np1 vvz pno31 p-acp, vvg dt n1 p-acp np1 ▪ p-acp vvz av-j p-acp dt j-jn n1,
(64) verse (DIV2)
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when they were at a wonderful strait, hauing the sea before them, the Egyptians behind thē,
when they were At a wondered strait, having the sea before them, the egyptians behind them,
c-crq pns32 vbdr p-acp dt j n1, vhg dt n1 p-acp pno32, dt njp2 p-acp pno32,
(64) verse (DIV2)
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yet beeing commanded to strike the waters with the rod of God, he shewes notable trust in Gods prouidence:
yet being commanded to strike the waters with the rod of God, he shows notable trust in God's providence:
av vbg vvn pc-acp vvi dt n2 p-acp dt n1 pp-f np1, pns31 vvz j n1 p-acp ng1 n1:
(64) verse (DIV2)
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Feare not (saith he,) stand still, and behold the saluation of our God. fear not (Says he,) stand still, and behold the salvation of our God.
vvb xx (vvz pns31,) vvb av, cc vvb dt n1 pp-f po12 n1.
(64) verse (DIV2)
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And when Abraham at Gods commandement went to sacrifice his sonne, Isaac askes him, my father, where is the sacrifice? Abrahā answers with words of faith, My sonne, God will prouide.
And when Abraham At God's Commandment went to sacrifice his son, Isaac asks him, my father, where is the sacrifice? Abrahā answers with words of faith, My son, God will provide.
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(64) verse (DIV2)
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And thus David went to fight against the Philistims to Keilah at Gods commandement, though his owne men discouraged him from it:
And thus David went to fight against the philistines to Keilah At God's Commandment, though his own men discouraged him from it:
cc av np1 vvd pc-acp vvi p-acp dt njp2 p-acp np1 p-acp npg1 n1, c-acp po31 d n2 vvn pno31 p-acp pn31:
(64) verse (DIV2)
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whereby it is plaine, he relied on God for the issue of the battell.
whereby it is plain, he relied on God for the issue of the battle.
c-crq pn31 vbz j, pns31 vvd p-acp np1 p-acp dt n1 pp-f dt n1.
(64) verse (DIV2)
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Now this godly moderate care is not here forbidden, which hath respect to obedience in the dutie,
Now this godly moderate care is not Here forbidden, which hath respect to Obedience in the duty,
av d j j n1 vbz xx av vvn, r-crq vhz n1 p-acp n1 p-acp dt n1,
(64) verse (DIV2)
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and for the successe depends vpon Gods prouidence. The distrustfull care is that, whereby men trouble themselues about the issue of their labours;
and for the success depends upon God's providence. The distrustful care is that, whereby men trouble themselves about the issue of their labours;
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(64) verse (DIV2)
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and when they haue done the worke, doe not rest therwith, but vex thēselues about the successe;
and when they have done the work, do not rest therewith, but vex themselves about the success;
cc c-crq pns32 vhb vdn dt n1, vdb xx vvi av, cc-acp vvb px32 p-acp dt n1;
(64) verse (DIV2)
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not relying on Gods prouidence for the blessing, but onely on the meanes. This distrustfull care (for our better discerning of it) hath these effects.
not relying on God's providence for the blessing, but only on the means. This distrustful care (for our better discerning of it) hath these effects.
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First, it oppresseth the heart ▪ making it exceeding hea••e and pensiue for feare of want ▪ where this feare is, there is this distrustful care,
First, it Oppresses the heart ▪ making it exceeding hea••e and pensive for Fear of want ▪ where this Fear is, there is this distrustful care,
ord, pn31 vvz dt n1 ▪ vvg pn31 vvg j cc j p-acp n1 pp-f n1 ▪ c-crq d n1 vbz, pc-acp vbz d j n1,
(64) verse (DIV2)
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for this argues a mā dares not trust God, but would haue the successe of his labour out of Gods hand in his owne.
for this argues a man dares not trust God, but would have the success of his labour out of God's hand in his own.
p-acp d vvz dt n1 vvz xx vvi np1, cc-acp vmd vhi dt n1 pp-f po31 n1 av pp-f npg1 n1 p-acp po31 d.
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Secondly, it allureth & draweth men to vse vnlawfull meanes to got worldly things, as lying, fraud, iniustice in false waights, measures, &c. Thirdly, it makes men wearie of Gods worship, i• distracts their minds in praier, and hearing the word;
Secondly, it Allureth & draws men to use unlawful means to god worldly things, as lying, fraud, injustice in false weights, measures, etc. Thirdly, it makes men weary of God's worship, i• distracts their minds in prayer, and hearing the word;
ord, pn31 vvz cc vvz n2 pc-acp vvi j n2 p-acp vvn j n2, c-acp vvg, n1, n1 p-acp j n2, n2, av ord, pn31 vvz n2 j pp-f npg1 n1, n1 vvz po32 n2 p-acp n1, cc vvg dt n1;
(64) verse (DIV2)
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and (as Christ saith) it ch•akes the word that it brings forth no fruit:
and (as christ Says) it ch•akes the word that it brings forth no fruit:
cc (c-acp np1 vvz) pn31 vvz dt n1 cst pn31 vvz av dx n1:
(64) verse (DIV2)
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for when the minde is wholly set vpon the world, there is no respect to the matters of God.
for when the mind is wholly Set upon the world, there is no respect to the matters of God.
p-acp c-crq dt n1 vbz av-jn vvn p-acp dt n1, pc-acp vbz dx n1 p-acp dt n2 pp-f np1.
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And this is that care which is here forbidden, euen a distrustful carking care, which as the greeke word signifies, diuides and distracts the mind, by troubling and perplexing it about the issue and successe of our endeauours.
And this is that care which is Here forbidden, even a distrustful carking care, which as the greek word signifies, divides and distracts the mind, by troubling and perplexing it about the issue and success of our endeavours.
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(64) verse (DIV2)
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The Use. That which Christ here forbids his Disciples, is the common sin of our age & time, not in a few persons, but in many; The Use. That which christ Here forbids his Disciples, is the Common since of our age & time, not in a few Persons, but in many;
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(64) verse (DIV2)
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for though this distrustfull care be the disease of the heart, yet it shewes it selfe by actions in the life:
for though this distrustful care be the disease of the heart, yet it shows it self by actions in the life:
c-acp cs d j n1 vbb dt n1 pp-f dt n1, av pn31 vvz pn31 n1 p-acp n2 p-acp dt n1:
(64) verse (DIV2)
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and then to pray to God for good successe and blessing, relying wholly thereon, that when it comes wee may giue him thankes.
and then to pray to God for good success and blessing, relying wholly thereon, that when it comes we may give him thanks.
cc av pc-acp vvi p-acp np1 p-acp j n1 cc n1, vvg av-jn av, cst c-crq pn31 vvz pns12 vmb vvi pno31 n2.
(64) verse (DIV2)
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For first, what is the cause of so little fruite of the word preached, as may euery where bee discerned? is not (among many other) this worldly care one speciall cause? This wee may see in the parable, Luke 8. 14. for the seed• that light among thornes, which choaked it, is the word preached to a heart possessed with worldly cares:
For First, what is the cause of so little fruit of the word preached, as may every where be discerned? is not (among many other) this worldly care one special cause? This we may see in the parable, Lycia 8. 14. for the seed• that Light among thorns, which choked it, is the word preached to a heart possessed with worldly Cares:
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(64) verse (DIV2)
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let these men obserue themselues, and they shall finde, that they can neither pray, nor heare the word,
let these men observe themselves, and they shall find, that they can neither pray, nor hear the word,
vvb d n2 vvb px32, cc pns32 vmb vvi, cst pns32 vmb av-dx vvi, ccx vvi dt n1,
(64) verse (DIV2)
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nor meditate therein, without manifold distractions from these worldly thoughts.
nor meditate therein, without manifold distractions from these worldly thoughts.
ccx vvi av, p-acp j n2 p-acp d j n2.
(64) verse (DIV2)
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Secondly, there is no trade or calling without his conuaiances of craft and deceipt, though it doe not appeare so much in some callings, as in others;
Secondly, there is no trade or calling without his conuaiances of craft and deceit, though it do not appear so much in Some callings, as in Others;
ord, pc-acp vbz dx n1 cc vvg p-acp po31 n2 pp-f n1 cc n1, cs pn31 vdb xx vvi av av-d p-acp d n2, c-acp p-acp n2-jn;
(64) verse (DIV2)
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and hard it is to finde them that make conscience hereof, when gaine and profit may come thereby;
and hard it is to find them that make conscience hereof, when gain and profit may come thereby;
cc av-j pn31 vbz pc-acp vvi pno32 cst vvb n1 av, c-crq n1 cc n1 vmb vvi av;
(64) verse (DIV2)
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which comes from this distrustfull care in mens hearts, whereby they doubt of Gods blessing answerable to their desire, in the vse of lawfull meanes onely.
which comes from this distrustful care in men's hearts, whereby they doubt of God's blessing answerable to their desire, in the use of lawful means only.
r-crq vvz p-acp d j n1 p-acp ng2 n2, c-crq pns32 vvb pp-f npg1 n1 j p-acp po32 n1, p-acp dt n1 pp-f j n2 av-j.
(64) verse (DIV2)
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But sith Christ forewarnes vs of this sinne, we must beware it take not place in our hearts:
But sith christ forewarns us of this sin, we must beware it take not place in our hearts:
p-acp a-acp np1 vvz pno12 pp-f d n1, pns12 vmb vvi pn31 vvb xx n1 p-acp po12 n2:
(64) verse (DIV2)
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and for the auoyding of it, we must follow the counsell of the holy Ghost in Scripture, Psal. 37. 5. Commit thy way vnto the Lord,
and for the avoiding of it, we must follow the counsel of the holy Ghost in Scripture, Psalm 37. 5. Commit thy Way unto the Lord,
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(64) verse (DIV2)
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and trust in him, and he shall bring it to passe: which is oft commended vnto vs, Psal. 55. 22. Cast thy burden vpon the Lord, & he shall nourish thee: and trust in him, and he shall bring it to pass: which is oft commended unto us, Psalm 55. 22. Cast thy burden upon the Lord, & he shall nourish thee:
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(64) verse (DIV2)
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& Pro. 16. 3. Rowle thy worke vpon the Lord: 1. Pet. 5. 7. Cast all your care on him, for •e careth for you.
& Pro 16. 3. Roll thy work upon the Lord: 1. Pet. 5. 7. Cast all your care on him, for •e Careth for you.
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In all which places we haue a most worthy instruction, to this effect;
In all which places we have a most worthy instruction, to this Effect;
p-acp d r-crq n2 pns12 vhb dt av-ds j n1, p-acp d n1;
(64) verse (DIV2)
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not exempting men from doing the duties of their calling, but teaching thē, that when they haue done their endeauour, in the diligent, sober, not exempting men from doing the duties of their calling, but teaching them, that when they have done their endeavour, in the diligent, Sobrium,
xx vvg n2 p-acp vdg dt n2 pp-f po32 n-vvg, cc-acp vvg pno32, cst c-crq pns32 vhb vdn po32 n1, p-acp dt j, j,
(64) verse (DIV2)
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& vpright vse of meanes, then they must leaue the euent and issue for good successe to the blessing of God. & upright use of means, then they must leave the event and issue for good success to the blessing of God.
cc av-j vvi pp-f n2, cs pns32 vmb vvi dt n1 cc n1 p-acp j n1 p-acp dt n1 pp-f np1.
(64) verse (DIV2)
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Thus the trades-man, whose liuing stands by buying and selling, must be carefull and diligent about his businesse, without deceit or lying:
Thus the tradesman, whose living Stands by buying and selling, must be careful and diligent about his business, without deceit or lying:
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(64) verse (DIV2)
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and in so doing referre the successe of his bargaine to the blessing of God;
and in so doing refer the success of his bargain to the blessing of God;
cc p-acp av vdg vvi dt n1 pp-f po31 n1 p-acp dt n1 pp-f np1;
(64) verse (DIV2)
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and so must the husbandman plow and sowe, & leaue earing and haruest to Gods good prouidence.
and so must the husbandman blow and sow, & leave earing and harvest to God's good providence.
cc av vmb dt n1 n1 cc vvi, cc vvi n-vvg cc n1 p-acp npg1 j n1.
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This is the Apostles coūfell, Phil. 4. 6. Be nothing carefull, that is, after a distrustf•ll ▪ or distracting sort, (as the word signifies) but in all things let your requests bee made knowne to God, with giuing of thankes:
This is the Apostles counfell, Philip 4. 6. Be nothing careful, that is, After a distrustf•ll ▪ or distracting sort, (as the word signifies) but in all things let your requests be made known to God, with giving of thanks:
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(64) verse (DIV2)
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where it is to be marked, that distrustfull care is opposed to praier and thankesgiuing, as an hinderer thereof;
where it is to be marked, that distrustful care is opposed to prayer and thanksgiving, as an hinderer thereof;
c-crq pn31 vbz pc-acp vbi vvn, cst j n1 vbz vvn p-acp n1 cc n1, p-acp dt n1 av;
(64) verse (DIV2)
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how then should we be able to leaue it wholly to God? Answer. We must lay to our hearts the blessed promises of God, made to them that depend vpon his mercy and goodnesse,
how then should we be able to leave it wholly to God? Answer. We must lay to our hearts the blessed promises of God, made to them that depend upon his mercy and Goodness,
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(64) verse (DIV2)
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and labour to liue by faith thereon:
and labour to live by faith thereon:
cc n1 pc-acp vvi p-acp n1 av:
(64) verse (DIV2)
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Psal. 127. 2. It is in vaine for man to rise early, and to lie downe late,
Psalm 127. 2. It is in vain for man to rise early, and to lie down late,
np1 crd crd pn31 vbz p-acp j c-acp n1 pc-acp vvi av-j, cc pc-acp vvi a-acp av-j,
(64) verse (DIV2)
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and to eate the bread of sorrow, (meaning, while hee trusts to himselfe, or in the meanes) but God will surely giue rest to his beloued, which serue him,and to eat the bred of sorrow, (meaning, while he trusts to himself, or in the means) but God will surely give rest to his Beloved, which serve him,
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(64) verse (DIV2)
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and trust in him, in the vse of meanes.
and trust in him, in the use of means.
cc vvi p-acp pno31, p-acp dt n1 pp-f n2.
(64) verse (DIV2)
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Psal. 34. 10. The Lyons doe lacke and suffer hunger, though euery poore beast of the field bee a prey to his teeth;
Psalm 34. 10. The Lyons do lack and suffer hunger, though every poor beast of the field be a prey to his teeth;
np1 crd crd dt n2 vdb vvi cc vvi n1, c-acp d j n1 pp-f dt n1 vbb dt n1 p-acp po31 n2;
(64) verse (DIV2)
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but they which seeke the Lord, shall lacke nothing that is good. but they which seek the Lord, shall lack nothing that is good.
p-acp pns32 r-crq vvb dt n1, vmb vvi pix cst vbz j.
(64) verse (DIV2)
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If wee had no more promises in the Bible, yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes.
If we had no more promises in the bible, yet these were sufficient to cause us to rest upon his providence in the Sobrium use of lawful means.
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(64) verse (DIV2)
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Againe, this must bee considered, how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death, that dare not trust in his prouidence for the things of this life.
Again, this must be considered, how we shall rely upon his mercy for the Saving of our Souls in the time of temptation and hour of death, that Dare not trust in his providence for the things of this life.
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Quest. But what if all things goe crosse with men (will some say) may I not then sticke more to the meanes? Ans. Nay rather cleaue the more to God,Quest. But what if all things go cross with men (will Some say) may I not then stick more to the means? Ans. Nay rather cleave the more to God,
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(64) verse (DIV2)
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for if the blessing were in the means, men would not be so often crossed:
for if the blessing were in the means, men would not be so often crossed:
c-acp cs dt n1 vbdr p-acp dt n2, n2 vmd xx vbi av av vvn:
(64) verse (DIV2)
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God knoweth what is good for thee, better then thou thy selfe, and therfore rest contented with his prouidence,
God Knoweth what is good for thee, better then thou thy self, and Therefore rest contented with his providence,
np1 vvz r-crq vbz j p-acp pno21, av-jc cs pns21 po21 n1, cc av n1 vvn p-acp po31 n1,
(64) verse (DIV2)
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though he crosse thine expectation for outward blessings: want is many times better for Gods children, then plentie;
though he cross thine expectation for outward blessings: want is many times better for God's children, then plenty;
cs pns31 vvi po21 n1 p-acp j n2: n1 vbz d n2 j c-acp npg1 n2, cs n1;
(64) verse (DIV2)
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and affliction, then peace and prosperity; as Dauid found, Psal. 119. 67, 71. & therfore God laies it vpon them:
and affliction, then peace and Prosperity; as David found, Psalm 119. 67, 71. & Therefore God lays it upon them:
cc n1, cs n1 cc n1; c-acp np1 vvn, np1 crd crd, crd cc av np1 vvz pn31 p-acp pno32:
(64) verse (DIV2)
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Did not good Iosias fall before Pharaoh Necho? which he should not haue done, but that God would chasten him;
Did not good Iosias fallen before Pharaoh Necho? which he should not have done, but that God would chasten him;
vdd xx j np1 vvb p-acp np1 np1? r-crq pns31 vmd xx vhi vdn, cc-acp cst np1 vmd vvi pno31;
(64) verse (DIV2)
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for not regarding the words of Pharaoh Necho, which were of the mouth of God, perswading him not to fight against him:
for not regarding the words of Pharaoh Necho, which were of the Mouth of God, persuading him not to fight against him:
c-acp xx vvg dt n2 pp-f np1 np1, r-crq vbdr pp-f dt n1 pp-f np1, vvg pno31 xx pc-acp vvi p-acp pno31:
(64) verse (DIV2)
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and also that he might be taken away from seeing the euill to come:
and also that he might be taken away from seeing the evil to come:
cc av cst pns31 vmd vbi vvn av p-acp vvg dt j-jn pc-acp vvi:
(64) verse (DIV2)
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and was not Hezekiahs heart puffed vp in time of peace, in so much that wrath came vpon him, and vpon Iudah and Ierusalem.
and was not Hezekiah's heart puffed up in time of peace, in so much that wrath Come upon him, and upon Iudah and Ierusalem.
cc vbds xx njp2 n1 vvn a-acp p-acp n1 pp-f n1, p-acp av av-d cst n1 vvd p-acp pno31, cc p-acp np1 cc np1.
(64) verse (DIV2)
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8820
Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes, & whether he giue thee blessings,
Therefore Learn to depend upon God's providence in the moderate use of lawful means, & whither he give thee blessings,
av vvi pc-acp vvi p-acp ng1 n1 p-acp dt j n1 pp-f j n2, cc cs pns31 vvi pno21 n2,
(64) verse (DIV2)
983
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8821
or take them away, blesse his name; for it is good for thee it should be so.
or take them away, bless his name; for it is good for thee it should be so.
cc vvi pno32 av, vvb po31 n1; c-acp pn31 vbz j p-acp pno21 pn31 vmd vbi av.
(64) verse (DIV2)
983
Page 375
8822
And thus much for the maine commaundement.
And thus much for the main Commandment.
cc av av-d c-acp dt j n1.
(64) verse (DIV2)
983
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8823
Now further marke in the wordes, how Christ distinguisheth betweene life, and the bodie ▪ and applieth meate and drinke to life, and raiment to the bodie:
Now further mark in the words, how christ Distinguisheth between life, and the body ▪ and Applieth meat and drink to life, and raiment to the body:
av av-jc n1 p-acp dt n2, c-crq np1 vvz p-acp n1, cc dt n1 ▪ cc vvz n1 cc vvi p-acp n1, cc n1 p-acp dt n1:
(64) verse (DIV2)
984
Page 376
8824
and yet we know, that apparel serues to preserue life also, especially in cold countries. But Christ doth thus distinguish them so: iust cause;
and yet we know, that apparel serves to preserve life also, especially in cold countries. But christ does thus distinguish them so: just cause;
cc av pns12 vvb, cst n1 vvz pc-acp vvi n1 av, av-j p-acp j-jn n2. p-acp np1 vdz av vvi pno32 av: j n1;
(64) verse (DIV2)
984
Page 376
8825
for though in cold countries, apparell serues to preserue life, as well as meate and drinke doe;
for though in cold countries, apparel serves to preserve life, as well as meat and drink do;
c-acp cs p-acp j-jn n2, n1 vvz pc-acp vvi n1, c-acp av c-acp n1 cc n1 vdb;
(64) verse (DIV2)
984
Page 376
8826
yet the first and most generall vse of apparell, is another matter;
yet the First and most general use of apparel, is Another matter;
av dt ord cc av-ds j n1 pp-f n1, vbz j-jn n1;
(64) verse (DIV2)
984
Page 376
8827
to wit, to hide the shame of nakednesse, which the sinne of Adam brought vpon it:
to wit, to hide the shame of nakedness, which the sin of Adam brought upon it:
p-acp n1, pc-acp vvi dt n1 pp-f n1, r-crq dt n1 pp-f np1 vvn p-acp pn31:
(64) verse (DIV2)
984
Page 376
8828
Gen. 3. 7. 21. for before their fall, the man and the woman were both naked,
Gen. 3. 7. 21. for before their fallen, the man and the woman were both naked,
np1 crd crd crd p-acp a-acp po32 n1, dt n1 cc dt n1 vbdr av-d j,
(64) verse (DIV2)
984
Page 376
8829
& were not ashamed, Gen. 2. 21. Here then we are to learne, that the proper and maine end of apparell, is for the bodie, to couer the shame of nakednesse that sinne hath brought vpon vs; & were not ashamed, Gen. 2. 21. Here then we Are to Learn, that the proper and main end of apparel, is for the body, to cover the shame of nakedness that sin hath brought upon us;
cc vbdr xx j, np1 crd crd av av pns12 vbr pc-acp vvi, cst dt j cc j n1 pp-f n1, vbz p-acp dt n1, pc-acp vvi dt n1 pp-f n1 cst n1 vhz vvn p-acp pno12;
(64) verse (DIV2)
984
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which is so great, that if necessitie would permit, both hands and face should also be couered.
which is so great, that if necessity would permit, both hands and face should also be covered.
r-crq vbz av j, cst cs n1 vmd vvi, d n2 cc n1 vmd av vbi vvn.
(64) verse (DIV2)
985
Page 376
8831
The consideration whereof, as it shews their immodestie and want of shame, that laie open the nakednesse of their breasts,
The consideration whereof, as it shows their immodesty and want of shame, that lay open the nakedness of their breasts,
dt n1 c-crq, c-acp pn31 vvz po32 n1 cc n1 pp-f n1, cst vvd av-j dt n1 pp-f po32 n2,
(64) verse (DIV2)
985
Page 376
8832
or other parts of their bodie, more then need requires;
or other parts of their body, more then need requires;
cc j-jn n2 pp-f po32 n1, av-dc cs n1 vvz;
(64) verse (DIV2)
985
Page 376
8833
so it teacheth vs, neuer to bee proud of our apparell, but rather humbled and abashed when we put it on,
so it Teaches us, never to be proud of our apparel, but rather humbled and abashed when we put it on,
av pn31 vvz pno12, av-x pc-acp vbi j pp-f po12 n1, cc-acp av-c vvd cc vvn c-crq pns12 vvd pn31 a-acp,
(64) verse (DIV2)
985
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or looke vpon it, for it is the couer of our shame, and so an ensigne of our sinne:
or look upon it, for it is the cover of our shame, and so an ensign of our sin:
cc vvi p-acp pn31, c-acp pn31 vbz dt n1 pp-f po12 n1, cc av dt n1 pp-f po12 n1:
(64) verse (DIV2)
985
Page 376
8835
& the thiefe hath as good cause to be proud of the bolts on his heeles,
& the thief hath as good cause to be proud of the bolts on his heals,
cc dt n1 vhz p-acp j n1 pc-acp vbi j pp-f dt n2 p-acp po31 n2,
(64) verse (DIV2)
985
Page 376
8836
or of his brād in the hand, or hole in the care, as wee of our apparell;
or of his brand in the hand, or hold in the care, as we of our apparel;
cc pp-f po31 n1 p-acp dt n1, cc n1 p-acp dt n1, c-acp pns12 pp-f po12 n1;
(64) verse (DIV2)
985
Page 376
8837
for as these are badges of misdemeanour, so is apparel a badge of our sinne.
for as these Are badges of misdemeanour, so is apparel a badge of our sin.
c-acp c-acp d vbr n2 pp-f n1, av vbz n1 dt n1 pp-f po12 n1.
(64) verse (DIV2)
985
Page 376
8838
And on the other side, that we may haue comfort in this ordinance of God for our bodies, wee must labour therein to expresse the graces of God in our hearts;
And on the other side, that we may have Comfort in this Ordinance of God for our bodies, we must labour therein to express the graces of God in our hearts;
cc p-acp dt j-jn n1, cst pns12 vmb vhi n1 p-acp d n1 pp-f np1 p-acp po12 n2, pns12 vmb vvi av pc-acp vvi dt n2 pp-f np1 p-acp po12 n2;
(64) verse (DIV2)
985
Page 376
8839
as modestie, sobrietie, temperance, frugalitie, and such like.
as modesty, sobriety, temperance, frugality, and such like.
c-acp n1, n1, n1, n1, cc d av-j.
(64) verse (DIV2)
985
Page 376
8840
Is not the life more worth then meat, and the bodie then raiment? Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life, Is not the life more worth then meat, and the body then raiment? Our Saviour christ having given Commandment against the immoderate care for things needful to natural life,
vbz xx dt n1 av-dc j cs n1, cc dt n1 cs n1? po12 n1 np1 vhg vvn n1 p-acp dt j n1 p-acp n2 j p-acp j n1,
(64) verse (DIV2)
986
Page 376
8841
least the same should passe away without effect, doth here begin to enforce the same with diuers arguments:
lest the same should pass away without Effect, does Here begin to enforce the same with diverse Arguments:
cs dt d vmd vvi av p-acp n1, vdz av vvi pc-acp vvi dt d p-acp j n2:
(64) verse (DIV2)
986
Page 376
8842
the first whereof is in these words, taken frō the creation, wherin God giues life and the bodie, which are better then food & raiment;
the First whereof is in these words, taken from the creation, wherein God gives life and the body, which Are better then food & raiment;
dt ord c-crq vbz p-acp d n2, vvn p-acp dt n1, c-crq np1 vvz n1 cc dt n1, r-crq vbr jc cs n1 cc n1;
(64) verse (DIV2)
986
Page 376
8843
from whence Christ reasons for his prouidence thus: The life is better thē food, & the body then raiment;
from whence christ Reasons for his providence thus: The life is better them food, & the body then raiment;
p-acp c-crq np1 n2 p-acp po31 n1 av: dt n1 vbz jc pno32 n1, cc dt n1 cs n1;
(64) verse (DIV2)
986
Page 376
8844
but God by creation giues life & bodie: & therefore will he much more giue food and raiment for their preseruation. but God by creation gives life & body: & Therefore will he much more give food and raiment for their preservation.
cc-acp np1 p-acp n1 vvz n1 cc n1: cc av vmb pns31 av-d av-dc vvi n1 cc n1 p-acp po32 n1.
(64) verse (DIV2)
986
Page 376
8845
Seeing God giues the greater, we need not to doubt but he wil affoard the lesse.
Seeing God gives the greater, we need not to doubt but he will afford the less.
vvg np1 vvz dt jc, pns12 vvb xx pc-acp vvi cc-acp pns31 vmb vvi dt av-dc.
(64) verse (DIV2)
986
Page 376
8846
In this reason Christ teacheth vs, to make right vse of our creation;
In this reason christ Teaches us, to make right use of our creation;
p-acp d n1 np1 vvz pno12, pc-acp vvi j-jn n1 pp-f po12 n1;
(64) verse (DIV2)
987
Page 376
8847
namely, by the consideration of it, to learne confidence in Gods prouidence for all things needfull to our naturall life: namely, by the consideration of it, to Learn confidence in God's providence for all things needful to our natural life:
av, p-acp dt n1 pp-f pn31, pc-acp vvi n1 p-acp npg1 n1 p-acp d n2 j p-acp po12 j n1:
(64) verse (DIV2)
987
Page 376
8848
Iob. 10. 8. Thine hands haue made me and fashioned mee, and wilt thou destroy me? where Iob Perswades himselfe of preseruation, because God created him:
Job 10. 8. Thine hands have made me and fashioned me, and wilt thou destroy me? where Job Persuades himself of preservation, Because God created him:
zz crd crd po21 n2 vhb vvn pno11 cc vvd pno11, cc vm2 pns21 vvi pno11? c-crq np1 vvz px31 pp-f n1, c-acp np1 vvd pno31:
(64) verse (DIV2)
987
Page 377
8849
& 1. Pet. 4. 19. Let them that suffer according to the will of God, commend their soules vnto him in wel-doing, as vnto a faithfull creator:
& 1. Pet. 4. 19. Let them that suffer according to the will of God, commend their Souls unto him in welldoing, as unto a faithful creator:
cc crd np1 crd crd vvb pno32 cst vvb vvg p-acp dt n1 pp-f np1, vvb po32 n2 p-acp pno31 p-acp j, c-acp p-acp dt j n1:
(64) verse (DIV2)
987
Page 377
8850
because God is a faithfull creator, therfore in death we must relie vpon him.
Because God is a faithful creator, Therefore in death we must rely upon him.
p-acp np1 vbz dt j n1, av p-acp n1 pns12 vmb vvi p-acp pno31.
(64) verse (DIV2)
987
Page 377
8851
Experience teacheth vs, that euery workeman is carefull to preserue the worke of his owne hands,
Experience Teaches us, that every workman is careful to preserve the work of his own hands,
n1 vvz pno12, cst d n1 vbz j pc-acp vvi dt n1 pp-f po31 d n2,
(64) verse (DIV2)
987
Page 377
8852
if it lie in his power; why then should we doubt of this in our creator, who is almightie.
if it lie in his power; why then should we doubt of this in our creator, who is almighty.
cs pn31 vvb p-acp po31 n1; q-crq av vmd pns12 vvi pp-f d p-acp po12 n1, r-crq vbz j-jn.
(64) verse (DIV2)
987
Page 377
8853
Verse 26. Behold the fowles of the heauen; for they sowe not, neither reape, nor carrie into the barnes:
Verse 26. Behold the fowls of the heaven; for they sow not, neither reap, nor carry into the Barns:
n1 crd vvb dt n2 pp-f dt n1; c-acp pns32 vvi xx, av-dx vvi, ccx vvi p-acp dt n2:
(65) verse (DIV2)
987
Page 377
8854
yet your heauenly father feedeth them. Are ye not much better then they?
yet your heavenly father feeds them. are you not much better then they?
av po22 j n1 vvz pno32. vbr pn22 xx d jc cs pns32?
(65) verse (DIV2)
987
Page 377
8855
These words containe Christs second reason to disswade his Disciples from distrustfull care for things needefull, drawne from the consideratiō of his prouidence ouer baser creatures then they were, for needfull prouision: the reason standeth thus.
These words contain Christ second reason to dissuade his Disciples from distrustful care for things needful, drawn from the consideration of his providence over baser creatures then they were, for needful provision: the reason Stands thus.
d n2 vvi npg1 ord n1 pc-acp vvi po31 n2 p-acp j n1 p-acp n2 j, vvn p-acp dt n1 pp-f po31 n1 p-acp jc n2 cs pns32 vbdr, p-acp j n1: dt n1 vvz av.
(65) verse (DIV2)
988
Page 377
8856
If God prouide for the foules of heauen, then much more will he provide for you:
If God provide for the fowls of heaven, then much more will he provide for you:
cs np1 vvb p-acp dt n2 pp-f n1, av av-d av-dc vmb pns31 vvi p-acp pn22:
(65) verse (DIV2)
989
Page 377
8857
But God prouideth for the fowles of heauen, and feedeth them: therefore much more will he prouide for you.
But God Provideth for the fowls of heaven, and feeds them: Therefore much more will he provide for you.
cc-acp np1 vvz p-acp dt n2 pp-f n1, cc vvz pno32: av av-d av-dc vmb pns31 vvi p-acp pn22.
(65) verse (DIV2)
989
Page 377
8858
The first part of this reason is here confirmed two waies:
The First part of this reason is Here confirmed two ways:
dt ord n1 pp-f d n1 vbz av vvn crd n2:
(65) verse (DIV2)
990
Page 377
8859
First, because the children of God haue meanes of prouision, which the fowles of the heauen want;
First, Because the children of God have means of provision, which the fowls of the heaven want;
ord, c-acp dt n2 pp-f np1 vhb n2 pp-f n1, r-crq dt n2 pp-f dt n1 vvb;
(65) verse (DIV2)
990
Page 377
8860
they sowe not, neither reape, &c. Secondly, Gods children are better then fowles, and therefore he will not suffer them to lacke,they sow not, neither reap, etc. Secondly, God's children Are better then fowls, and Therefore he will not suffer them to lack,
pns32 vvi xx, av-dx vvi, av ord, npg1 n2 vbr jc cs n2, cc av pns31 vmb xx vvi pno32 pc-acp vvi,
(65) verse (DIV2)
990
Page 377
8861
sith he prouideth for baser things then they be:
sith he Provideth for baser things then they be:
c-acp pns31 vvz p-acp jc n2 cs pns32 vbb:
(65) verse (DIV2)
990
Page 377
8862
both which are so sensible and familiar, that they may induce any man to depend vpon Gods prouidence, without distrustfull care.
both which Are so sensible and familiar, that they may induce any man to depend upon God's providence, without distrustful care.
d r-crq vbr av j cc j-jn, cst pns32 vmb vvi d n1 pc-acp vvi p-acp ng1 n1, p-acp j n1.
(65) verse (DIV2)
990
Page 377
8863
Christ in propounding this reason, bids vs Behold the creatures, that is, take a serious view of them, looke vpon them wishly,
christ in propounding this reason, bids us Behold the creatures, that is, take a serious view of them, look upon them wishly,
np1 p-acp vvg d n1, vvz pno12 vvi dt n2, cst vbz, vvb dt j n1 pp-f pno32, vvb p-acp pno32 av-j,
(65) verse (DIV2)
991
Page 377
8864
& with consideration, as the word signifieth:
& with consideration, as the word signifies:
cc p-acp n1, c-acp dt n1 vvz:
(65) verse (DIV2)
991
Page 377
8883
But how can vnreasonable creatures crie to God? Ans. They doe not vse praier, as man doe;
But how can unreasonable creatures cry to God? Ans. They do not use prayer, as man do;
cc-acp q-crq vmb j n2 vvb p-acp np1? np1 pns32 vdb xx vvi n1, c-acp n1 vdb;
(65) verse (DIV2)
992
Page 378
8865
whereby wee may learne, that euery childe of God ought seriously to consider the works of God, (for that which we must doe to the fowles of heauen, we must do to al the works of his hands) & therein labour to behold the wisdome, iustice, goodnes, loue, mercy and prouidence of God.
whereby we may Learn, that every child of God ought seriously to Consider the works of God, (for that which we must do to the fowls of heaven, we must do to all the works of his hands) & therein labour to behold the Wisdom, Justice, Goodness, love, mercy and providence of God.
c-crq pns12 vmb vvi, cst d n1 pp-f np1 vmd av-j pc-acp vvi dt n2 pp-f np1, (c-acp d r-crq pns12 vmb vdi p-acp dt n2 pp-f n1, pns12 vmb vdi p-acp d dt n2 pp-f po31 n2) cc av vvb pc-acp vvi dt n1, n1, n1, n1, n1 cc n1 pp-f np1.
(65) verse (DIV2)
991
Page 377
8866
This is Salomons lesson, Eccl. 7. 15. Behold the worke of God. & Iob. 36. 24. Remēber thou magnifie the worke of God which men behold.
This is Solomon's Lesson, Ecclesiastes 7. 15. Behold the work of God. & Job 36. 24. remember thou magnify the work of God which men behold.
d vbz np1 n1, np1 crd crd vvb dt n1 pp-f np1. cc zz crd crd vvb pns21 vvb dt n1 pp-f np1 r-crq n2 vvb.
(65) verse (DIV2)
991
Page 377
8867
Why did God make the creatures distinctly one after another in sixe seuerall daies, and take a particular view of thē all after he had made them, with approbation of their goodnesse,
Why did God make the creatures distinctly one After Another in sixe several days, and take a particular view of them all After he had made them, with approbation of their Goodness,
q-crq vdd np1 vvi dt n2 av-j pi p-acp j-jn p-acp crd j n2, cc vvb dt j n1 pp-f pno32 d c-acp pns31 vhd vvn pno32, p-acp n1 pp-f po32 n1,
(65) verse (DIV2)
991
Page 377
8868
and also sanctifie the 7. day for an holy rest, both by his own example & expresse cōmandement? vndoubtedly, among other causes, this was one, to teach vs to consider distinctly of al the works of his hands:
and also sanctify the 7. day for an holy rest, both by his own Exampl & express Commandment? undoubtedly, among other Causes, this was one, to teach us to Consider distinctly of all the works of his hands:
cc av vvb dt crd n1 p-acp dt j n1, av-d p-acp po31 d n1 cc j n1? av-j, p-acp j-jn n2, d vbds pi, pc-acp vvi pno12 pc-acp vvi av-j pp-f d dt n2 pp-f po31 n2:
(65) verse (DIV2)
991
Page 377
8869
& among other holy duties, to meditate on the sabbath day, on the glorious works of our creator. This was Dauids practise:
& among other holy duties, to meditate on the Sabbath day, on the glorious works of our creator. This was David practice:
cc p-acp j-jn j n2, pc-acp vvi p-acp dt n1 n1, p-acp dt j n2 pp-f po12 n1. d vbds npg1 n1:
(65) verse (DIV2)
991
Page 378
8870
for, Psal. 19. 1. &c. he resembles the heaue•s to a great booke, wherein a man may read the glorie of God:
for, Psalm 19. 1. etc. he resembles the heaue•s to a great book, wherein a man may read the glory of God:
c-acp, np1 crd crd av pns31 vvz dt j p-acp dt j n1, c-crq dt n1 vmb vvi dt n1 pp-f np1:
(65) verse (DIV2)
991
Page 378
8871
and in the contemplation hereof did he exercise himselfe vpon the Sabbath daies, as we may see in the Psalme which he penned for the Sabbath, Psal. 92. 4, 5. — I will reioyce in the works of thine hands:
and in the contemplation hereof did he exercise himself upon the Sabbath days, as we may see in the Psalm which he penned for the Sabbath, Psalm 92. 4, 5. — I will rejoice in the works of thine hands:
cc p-acp dt n1 av vdd pns31 vvi px31 p-acp dt n1 n2, c-acp pns12 vmb vvi p-acp dt n1 r-crq pns31 vvn p-acp dt n1, np1 crd crd, crd — pns11 vmb vvi p-acp dt n2 pp-f po21 n2:
(65) verse (DIV2)
991
Page 378
8872
O Lord, how glorious are thy workes! Oh Lord, how glorious Are thy works!
uh n1, c-crq j vbr po21 n2!
(65) verse (DIV2)
991
Page 378
8873
And they which are negligent in this dutie, are here called to attendance by our Sauiour Christ.
And they which Are negligent in this duty, Are Here called to attendance by our Saviour christ.
cc pns32 r-crq vbr j p-acp d n1, vbr av vvn p-acp n1 p-acp po12 n1 np1.
(65) verse (DIV2)
991
Page 378
8874
But what must we behold in the foules of heauen? How they neither sow, nor reape, nor carie into barnes, &c. that is, they vse not the meanes of prouision that man doth, which shews they haue not that care which man hath.
But what must we behold in the fowls of heaven? How they neither sow, nor reap, nor carry into Barns, etc. that is, they use not the means of provision that man does, which shows they have not that care which man hath.
cc-acp q-crq vmb pns12 vvi p-acp dt n2 pp-f n1? c-crq pns32 d n1, ccx vvi, ccx vvi p-acp n2, av cst vbz, pns32 vvb xx dt n2 pp-f n1 cst n1 vdz, r-crq vvz pns32 vhb xx d n1 r-crq n1 vhz.
(65) verse (DIV2)
992
Page 378
8875
Man may lawfully be carefull to vse these meanes, for God ordaineth them for mans prouision:
Man may lawfully be careful to use these means, for God ordaineth them for men provision:
n1 vmb av-j vbi j pc-acp vvi d n2, c-acp np1 vvz pno32 p-acp ng1 n1:
(65) verse (DIV2)
992
Page 378
8876
but the fowles of the heauen goe not so farre to haue care of any meanes.
but the fowls of the heaven go not so Far to have care of any means.
cc-acp dt n2 pp-f dt n1 vvb xx av av-j pc-acp vhi n1 pp-f d n2.
(65) verse (DIV2)
992
Page 378
8877
And this priuiledge of man to the meanes, doth strongly enforce Christs disswasion against distrustfull care:
And this privilege of man to the means, does strongly enforce Christ dissuasion against distrustful care:
cc d n1 pp-f n1 p-acp dt n2, vdz av-j vvi npg1 n1 p-acp j n1:
(65) verse (DIV2)
992
Page 378
8878
for the fowles wanting such meanes are free from that care.
for the fowls wanting such means Are free from that care.
c-acp dt n2 vvg d n2 vbr j p-acp d n1.
(65) verse (DIV2)
992
Page 378
8879
Quest. How then are they prouided for? Ans. They expect for foode at Gods hand:Quest. How then Are they provided for? Ans. They expect for food At God's hand:
n1. c-crq av vbr pns32 vvn p-acp? np1 pns32 vvb p-acp n1 p-acp npg1 n1:
(65) verse (DIV2)
992
Page 378
8880
Iob 39. 3. The birds crie vnto God, wandring for lacke of meate. Psal. 104. 21. The lyons ro•ring after their pray, seeke their meate at God.
Job 39. 3. The Birds cry unto God, wandering for lack of meat. Psalm 104. 21. The lyons ro•ring After their prey, seek their meat At God.
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Psal. 145. 15. The eyes of all waite vpon God, and he giueth them meate in due season.
Psalm 145. 15. The eyes of all wait upon God, and he gives them meat in due season.
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Psal. 147. 9. He giueth to beasts their foode, and to the young rauens that crie.
Psalm 147. 9. He gives to beasts their food, and to the young Ravens that cry.
np1 crd crd pns31 vvz p-acp n2 po32 n1, cc p-acp dt j n2 cst vvb.
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but yet they are said to crie to God, and to waite on God, because by a naturall instinct giuen them by creation, they seeke for that foode which God ordaineth for them, and are contented therewith;
but yet they Are said to cry to God, and to wait on God, Because by a natural instinct given them by creation, they seek for that food which God ordaineth for them, and Are contented therewith;
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(65) verse (DIV2)
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so that by these phrases God would teach vs, that they depend vpon his prouidence wholly for prouision, and rest contented therewith.
so that by these phrases God would teach us, that they depend upon his providence wholly for provision, and rest contented therewith.
av cst p-acp d n2 np1 vmd vvi pno12, cst pns32 vvb p-acp po31 n1 av-jn p-acp n1, cc n1 vvn av.
(65) verse (DIV2)
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Here then we are to obserue, that the vnreasonable creatures made subiect to vanitie by the sinne of man, doe come nearer to their first estate,
Here then we Are to observe, that the unreasonable creatures made Subject to vanity by the sin of man, do come nearer to their First estate,
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(65) verse (DIV2)
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and better obserue the order of nature in their creation then man doth:
and better observe the order of nature in their creation then man does:
cc av-jc vvi dt n1 pp-f n1 p-acp po32 n1 av n1 vdz:
(65) verse (DIV2)
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for they seeke for that which God prouideth for them, and when they receiue it are content:
for they seek for that which God Provideth for them, and when they receive it Are content:
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(65) verse (DIV2)
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but man is deepely fallen from the state of his creation, in regard of his depending on Gods prouidence for temporall things:
but man is deeply fallen from the state of his creation, in regard of his depending on God's providence for temporal things:
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(65) verse (DIV2)
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though he haue the vse of meanes which the fowles of heauen want, yet his heart is full fraught with distrustfull care,
though he have the use of means which the fowls of heaven want, yet his heart is full fraught with distrustful care,
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(65) verse (DIV2)
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whether we respect the getting, or keeping, or imploying of earthly things.
whither we respect the getting, or keeping, or employing of earthly things.
cs pns12 vvb dt n-vvg, cc vvg, cc vvg pp-f j n2.
(65) verse (DIV2)
993
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This sheweth that man is more corrupt then other creatures, and more vile and base in this behalfe then bruit beasts:
This shows that man is more corrupt then other creatures, and more vile and base in this behalf then bruit beasts:
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(65) verse (DIV2)
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which should humble euery one of vs deopely vnder the serious consideration of our sinnes, that haue so depraued our nature, that we are more rebellious to the law of our creator,
which should humble every one of us deopely under the serious consideration of our Sins, that have so depraved our nature, that we Are more rebellious to the law of our creator,
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(65) verse (DIV2)
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and more distrustfull in his prouidence then the bruit and senslesse creatures. And yet your heauenly father feedeth them.
and more distrustful in his providence then the bruit and senseless creatures. And yet your heavenly father feeds them.
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(65) verse (DIV2)
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] In these words is couched a forcible reason, whereby Christ would perswade his disciples, and in them all beleeuers, to depend vpon Gods prouidence without distrustfull care.] In these words is couched a forcible reason, whereby christ would persuade his Disciples, and in them all believers, to depend upon God's providence without distrustful care.
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(65) verse (DIV2)
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God (saith he) is your father, yea your heauenly father, and you are his children, therefore depend vpon him: God (Says he) is your father, yea your heavenly father, and you Are his children, Therefore depend upon him:
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(65) verse (DIV2)
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for if earthly fathers will prouide and giue good things to their children, much more will your heauenly.
for if earthly Father's will provide and give good things to their children, much more will your heavenly.
c-acp cs j ng1 vmb vvi cc vvi j n2 p-acp po32 n2, av-d av-dc vmb po22 j.
(65) verse (DIV2)
994
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In this reason also is couched a meanes and way, whereby a man may come to rest vpon Gods prouidence.
In this reason also is couched a means and Way, whereby a man may come to rest upon God's providence.
p-acp d n1 av vbz vvn dt n2 cc n1, c-crq dt n1 vmb vvi pc-acp vvi p-acp ng1 n1.
(65) verse (DIV2)
994
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8899
In the word of God there be two kind of promises: some of euerlasting life and saluation by Christ:
In the word of God there be two kind of promises: Some of everlasting life and salvation by christ:
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(65) verse (DIV2)
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others, of inferiour gifts and blessings concerning this life.
Others, of inferior Gifts and blessings Concerning this life.
ng2-jn, pp-f j-jn n2 cc n2 vvg d n1.
(65) verse (DIV2)
994
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8901
Now if we would relie on God for temporall blessings, we must first labour to lay hold by faith on his spirituall and eternall promises;
Now if we would rely on God for temporal blessings, we must First labour to lay hold by faith on his spiritual and Eternal promises;
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(65) verse (DIV2)
994
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get assurance of thine adoption in Christ, and labour to know and feele that he is thy heauenly father;
get assurance of thine adoption in christ, and labour to know and feel that he is thy heavenly father;
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(65) verse (DIV2)
994
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and then thou wilt easily depend vpon his prouidence for temporall blessings:
and then thou wilt Easily depend upon his providence for temporal blessings:
cc cs pns21 vm2 av-j vvi p-acp po31 n1 p-acp j n2:
(65) verse (DIV2)
994
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if thou be once perswaded truly that he will saue thy soule, how canst thou distrust him for prouision for thy bodie? If a Kings sonne know his father will make him heire, he will not doubt but he will affoard him food and raiment in the meane time.
if thou be once persuaded truly that he will save thy soul, how Canst thou distrust him for provision for thy body? If a Kings son know his father will make him heir, he will not doubt but he will afford him food and raiment in the mean time.
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(65) verse (DIV2)
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Feedeth them ] That is, the foules that neither sow, nor reape, nor carie into barnes.Feeds them ] That is, the fowls that neither sow, nor reap, nor carry into Barns.
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(65) verse (DIV2)
995
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Here we may obserue Gods speciall and particular prouidence:
Here we may observe God's special and particular providence:
av pns12 vmb vvi n2 j cc j n1:
(65) verse (DIV2)
995
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for in reason those creatures that make no prouision in summer should sta•ue in winter, wherein the earth affoardeth not such meanes of nourishment as it doth in summer;
for in reason those creatures that make no provision in summer should sta•ue in winter, wherein the earth affordeth not such means of nourishment as it does in summer;
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(65) verse (DIV2)
995
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and yet experience teacheth, that they are for the most part fatter, and fitter for the vse of man in winter then in summer:
and yet experience Teaches, that they Are for the most part fatter, and fitter for the use of man in winter then in summer:
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(65) verse (DIV2)
995
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8909
what argueth this but Gods speciall prouidence, attending vpon the silly fowles of heauen, and feeding them in the dead winter? oh then how should any child of God distrust his prouidence? will he feede birds,
what argue this but God's special providence, attending upon the silly fowls of heaven, and feeding them in the dead winter? o then how should any child of God distrust his providence? will he feed Birds,
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(65) verse (DIV2)
995
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and neglect his owne children? it cannot be.
and neglect his own children? it cannot be.
cc vvi po31 d n2? pn31 vmbx vbi.
(65) verse (DIV2)
995
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8911
And yet this must not nuzzle an idle person, or bolster him vp in the neglect of lawfull ordinarie meanes for his prouision:
And yet this must not nuzzle an idle person, or bolster him up in the neglect of lawful ordinary means for his provision:
cc av d vmb xx vvi dt j n1, cc vvi pno31 a-acp p-acp dt n1 pp-f j j n2 p-acp po31 n1:
(65) verse (DIV2)
995
Page 379
8912
for God would haue euery man to eate his owne bread, deseruing his prouision by diligence in the duties of some lawfull calling:
for God would have every man to eat his own bred, deserving his provision by diligence in the duties of Some lawful calling:
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(65) verse (DIV2)
995
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8913
for he that will not labour should not eate.
for he that will not labour should not eat.
c-acp pns31 cst vmb xx vvi vmd xx vvi.
(65) verse (DIV2)
995
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8914
Howbeit we may here learne, when all meanes faile (without our default) yet still to relie vpon Gods prouidence:
Howbeit we may Here Learn, when all means fail (without our default) yet still to rely upon God's providence:
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(65) verse (DIV2)
995
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for he feedes the foules in the dead of winter, and we are better then they.
for he feeds the fowls in the dead of winter, and we Are better then they.
c-acp pns31 vvz dt n2 p-acp dt j pp-f n1, cc pns12 vbr jc cs pns32.
(65) verse (DIV2)
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8916
Lastly, is God so mercifull to the poore foules of heauen, to prouide for them? then must we that professe our selues to be Gods children, shew our selues to be like to our heauenly father, in exercising mercie towards all Gods creatures:
Lastly, is God so merciful to the poor fowls of heaven, to provide for them? then must we that profess our selves to be God's children, show our selves to be like to our heavenly father, in exercising mercy towards all God's creatures:
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(65) verse (DIV2)
996
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God is the Saviour of all men, but especially of them that beleeue. God is the Saviour of all men, but especially of them that believe.
np1 vbz dt n1 pp-f d n2, cc-acp av-j pp-f pno32 cst vvb.
(65) verse (DIV2)
996
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8918
And we must be followers of God as deere children, extending mercie to the poore of mankind,
And we must be followers of God as deer children, extending mercy to the poor of mankind,
cc pns12 vmb vbi n2 pp-f np1 p-acp j-jn n2, vvg n1 p-acp dt j pp-f n1,
(65) verse (DIV2)
996
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8919
because they be our owne flesh: doe good vnto all, but specially to them that be of the houshold of faith.
Because they be our own Flesh: do good unto all, but specially to them that be of the household of faith.
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(65) verse (DIV2)
996
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8920
This is needefull to be vrged vpon our soules, for in times of dearth men grinde the faces of the poore, by hard bargaining;
This is needful to be urged upon our Souls, for in times of dearth men grind the faces of the poor, by hard bargaining;
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(65) verse (DIV2)
996
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8921
the rich take aduantage of poore mens want, and so make themselues fat by sucking the blood of the poore.
the rich take advantage of poor men's want, and so make themselves fat by sucking the blood of the poor.
dt j vvi n1 pp-f j ng2 n1, cc av vvi px32 j p-acp vvg dt n1 pp-f dt j.
(65) verse (DIV2)
996
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8922
v. 27. Which of you by taking care, is able to adde one cubit to his stature?
v. 27. Which of you by taking care, is able to add one cubit to his stature?
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(66) verse (DIV2)
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8943
Ye looked for much, and lo, it came to little, and when it came home I did blow vpon it. You looked for much, and lo, it Come to little, and when it Come home I did blow upon it.
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(66) verse (DIV2)
998
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8923
Here Christ propoundeth his third reason, against distrustfull and carking care for worldly things, from the vnprofitablens and vanitie of it in man.
Here christ propoundeth his third reason, against distrustful and carking care for worldly things, from the vnprofitablens and vanity of it in man.
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(66) verse (DIV2)
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8924
The words of this reason are propounded by way of question: which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence.
The words of this reason Are propounded by Way of question: which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence.
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(66) verse (DIV2)
997
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8925
And here it hath the force of a more vehement negation: as if Christ had said, Vndoubtedly not any of you by taking care can adde one cubit to his stature.
And Here it hath the force of a more vehement negation: as if christ had said, Undoubtedly not any of you by taking care can add one cubit to his stature.
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(66) verse (DIV2)
997
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8926
A cubit is a measure taken from a part of mans bodie, beeing the length of the arme from the elbow, to the end of the longest finger.
A cubit is a measure taken from a part of men body, being the length of the arm from the elbow, to the end of the longest finger.
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(66) verse (DIV2)
997
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8927
Now God in framing mans bodie, brings it from this length in the mothers wombe, by continuall increase adding cubit vnto cubit, till at last it containe many cubits in stature according as he hath ordained and appointed.
Now God in framing men body, brings it from this length in the mother's womb, by continual increase adding cubit unto cubit, till At last it contain many cubits in stature according as he hath ordained and appointed.
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(66) verse (DIV2)
997
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8928
And looke how many cubits long God hath ordained euery man to come vnto, of that stature and talnesse he is;
And look how many cubits long God hath ordained every man to come unto, of that stature and tallness he is;
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(66) verse (DIV2)
997
Page 380
8929
and no man by all his wit, skill, and carefull industrie can adde one cubit vnto his stature:
and no man by all his wit, skill, and careful industry can add one cubit unto his stature:
cc dx n1 p-acp d po31 n1, n1, cc j n1 vmb vvi crd n1 p-acp po31 n1:
(66) verse (DIV2)
997
Page 380
8930
for that is the proper worke of the creatour, he that giues the bodie, appoints the stature,
for that is the proper work of the creator, he that gives the body, appoints the stature,
c-acp d vbz dt j n1 pp-f dt n1, pns31 cst vvz dt n1, vvz dt n1,
(66) verse (DIV2)
997
Page 380
8931
and by his prouidence brings it thereto, by daily increase. Now hence Christ reasons thus, from the like:
and by his providence brings it thereto, by daily increase. Now hence christ Reasons thus, from the like:
cc p-acp po31 n1 vvz pn31 av, p-acp j n1. av av np1 n2 av, p-acp dt j:
(66) verse (DIV2)
997
Page 380
8932
As no man by taking care in all the meanes he can vse, can augment his stature one cubit, he cannot doe the the least thing this way, as S. Luke noteth; As no man by taking care in all the means he can use, can augment his stature one cubit, he cannot do the the least thing this Way, as S. Lycia notes;
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(66) verse (DIV2)
997
Page 380
8933
no more can any man by his distrustfull care better his outward estate for things needefull to this life any whit at all: no more can any man by his distrustful care better his outward estate for things needful to this life any whit At all:
av-dx dc vmb d n1 p-acp po31 j n1 av-jc po31 j n1 p-acp n2 j p-acp d n1 d n1 p-acp d:
(66) verse (DIV2)
997
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8934
and therefore sith it is vaine and fruitlesse to vexe our hearts herewith, we must beware of this distrustfull care.
and Therefore sith it is vain and fruitless to vex our hearts herewith, we must beware of this distrustful care.
cc av c-acp pn31 vbz j cc j pc-acp vvi po12 n2 av, pns12 vmb vvi pp-f d j n1.
(66) verse (DIV2)
997
Page 380
8935
From this reason we may obserue and gather sundrie instructions.
From this reason we may observe and gather sundry instructions.
p-acp d n1 pns12 vmb vvi cc vvi j n2.
(66) verse (DIV2)
998
Page 380
8936
First, that mans labour, care, and industrie, is altogether vaine and fruitlesse, without the blessing of Gods prouidence. First, that men labour, care, and industry, is altogether vain and fruitless, without the blessing of God's providence.
ord, cst ng1 n1, n1, cc n1, vbz av j cc j, p-acp dt n1 pp-f npg1 n1.
(66) verse (DIV2)
998
Page 380
8937
Psal. 127. 1, 2. Except the Lord build the house, they labour in vaine that build it:
Psalm 127. 1, 2. Except the Lord built the house, they labour in vain that built it:
np1 crd crd, crd c-acp dt n1 vvb dt n1, pns32 vvb p-acp j cst vvb pn31:
(66) verse (DIV2)
998
Page 380
8938
except the Lord keepe the citie, the keeper watcheth in vaine.
except the Lord keep the City, the keeper watches in vain.
c-acp dt n1 vvb dt n1, dt n1 vvz p-acp j.
(66) verse (DIV2)
998
Page 380
8939
It is in vaine for you to rise earely, &c. 1. Cor. 3. 7. Neither is he that planteth any thing,
It is in vain for you to rise early, etc. 1. Cor. 3. 7. Neither is he that plants any thing,
pn31 vbz p-acp j c-acp pn22 pc-acp vvi av-j, av crd np1 crd crd d vbz pns31 cst vvz d n1,
(66) verse (DIV2)
998
Page 381
8940
nor he that watereth, (meaning, of themselues) but God giueth the increase. nor he that Waters, (meaning, of themselves) but God gives the increase.
ccx pns31 cst vvz, (vvg, pp-f px32) p-acp np1 vvz dt n1.
(66) verse (DIV2)
998
Page 381
8941
This point the Lord doth notably expresse by Haggai, saying, Ye haue sowen much, and bring in little:
This point the Lord does notably express by Chaggai, saying, You have sown much, and bring in little:
d n1 dt n1 vdz av-j vvi p-acp np1, vvg, pn22 vhb vvn av-d, cc vvi p-acp j:
(66) verse (DIV2)
998
Page 381
8942
— and he that earneth wages putteth it in a bottomlesse bagge.
— and he that earneth wages putteth it in a bottomless bag.
— cc pns31 cst vvz n2 vvz pn31 p-acp dt j n1.
(66) verse (DIV2)
998
Page 381
8944
The consideration whereof must teach vs to commend all the sober care and labour of our lawfull callings to God by praier for his blessing:
The consideration whereof must teach us to commend all the Sobrium care and labour of our lawful callings to God by prayer for his blessing:
dt n1 c-crq vmb vvi pno12 pc-acp vvi d dt j n1 cc n1 pp-f po12 j n2 p-acp np1 p-acp n1 p-acp po31 n1:
(66) verse (DIV2)
998
Page 381
8945
for it is his blessing that maketh rich, Prov. 10. 22. If Paul and Apollos, two most worthie men, could doe nothing of themselues, what shall we thinke to doe? and when we find Gods blessing vpon our labour, then we must giue thanks.
for it is his blessing that makes rich, Curae 10. 22. If Paul and Apollos, two most worthy men, could do nothing of themselves, what shall we think to do? and when we find God's blessing upon our labour, then we must give thanks.
c-acp pn31 vbz po31 n1 cst vvz j, np1 crd crd cs np1 cc npg1, crd av-ds j n2, vmd vdi pix pp-f px32, r-crq vmb pns12 vvi pc-acp vdi? cc c-crq pns12 vvb ng1 n1 p-acp po12 n1, cs pns12 vmb vvi n2.
(66) verse (DIV2)
998
Page 381
8946
Secondly, hence we learne that no man can better his outward estate in the world,
Secondly, hence we Learn that no man can better his outward estate in the world,
ord, av pns12 vvb cst dx n1 vmb vvi po31 j n1 p-acp dt n1,
(66) verse (DIV2)
999
Page 381
8947
for wealth and dignitie by all his care and diligence, aboue that which God hath appointed him to come vnto:
for wealth and dignity by all his care and diligence, above that which God hath appointed him to come unto:
p-acp n1 cc n1 p-acp d po31 n1 cc n1, p-acp d r-crq np1 vhz vvn pno31 pc-acp vvi p-acp:
(66) verse (DIV2)
999
Page 381
8948
for as God hath determined of mans bodily stature, which no man by taking care can adde vnto or alter,
for as God hath determined of men bodily stature, which no man by taking care can add unto or altar,
c-acp c-acp np1 vhz vvn pp-f ng1 j n1, r-crq dx n1 p-acp vvg n1 vmb vvi p-acp cc vvi,
(66) verse (DIV2)
999
Page 381
8949
so hath he appointed in his decree what shall be mans estate, for wealth or pouertie, dignitie or disgrace, which it lies not in the power of man, or any creature to alter:
so hath he appointed in his Decree what shall be men estate, for wealth or poverty, dignity or disgrace, which it lies not in the power of man, or any creature to altar:
av vhz pns31 vvn p-acp po31 n1 r-crq vmb vbi ng1 n1, p-acp n1 cc n1, n1 cc n1, r-crq pn31 vvz xx p-acp dt n1 pp-f n1, cc d n1 pc-acp vvi:
(66) verse (DIV2)
999
Page 381
8950
indeede the diligent vse of lawfull meanes is an argument of Gods blessing in outward things,
indeed the diligent use of lawful means is an argument of God's blessing in outward things,
av dt j n1 pp-f j n2 vbz dt n1 pp-f npg1 n1 p-acp j n2,
(66) verse (DIV2)
999
Page 381
8951
and therefore must be followed and exercised in sobrietie and godlinesse of those that waite for such blessings,
and Therefore must be followed and exercised in sobriety and godliness of those that wait for such blessings,
cc av vmb vbi vvn cc vvn p-acp n1 cc n1 pp-f d cst vvb p-acp d n2,
(66) verse (DIV2)
999
Page 381
8952
because ordinarily God conuaies his blessings by such meanes:
Because ordinarily God conveys his blessings by such means:
c-acp av-j np1 vvz po31 n2 p-acp d n2:
(66) verse (DIV2)
999
Page 381
8953
but yet the state of man depends not on the means, but on Gods decree and pleasure:
but yet the state of man depends not on the means, but on God's Decree and pleasure:
cc-acp av dt n1 pp-f n1 vvz xx p-acp dt n2, cc-acp p-acp ng1 n1 cc n1:
(66) verse (DIV2)
999
Page 381
8954
Psal. 75. 6, 7. To come to preforrement is neither from the East nor from the West: but God is iudge:
Psalm 75. 6, 7. To come to preforrement is neither from the East nor from the West: but God is judge:
np1 crd crd, crd pc-acp vvi p-acp n1 vbz av-dx p-acp dt n1 ccx p-acp dt n1: cc-acp np1 vbz n1:
(66) verse (DIV2)
999
Page 381
8955
he maketh high, and he maketh low: he makes high, and he makes low:
pns31 vvz j, cc pns31 vvz av-j:
(66) verse (DIV2)
999
Page 381
8956
and, Prov. 22. 2. The poore and the rich meete together, and God is the maker of them both.
and, Curae 22. 2. The poor and the rich meet together, and God is the maker of them both.
cc, np1 crd crd dt j cc dt j vvi av, cc np1 vbz dt n1 pp-f pno32 d.
(66) verse (DIV2)
999
Page 381
8957
In regard whereof we must learne, to depend vpon God in the sober vse of lawfull meanes,
In regard whereof we must Learn, to depend upon God in the Sobrium use of lawful means,
p-acp n1 c-crq pns12 vmb vvi, pc-acp vvi p-acp np1 p-acp dt j n1 pp-f j n2,
(66) verse (DIV2)
999
Page 381
8958
and to rest contented with his blessing thereupon be it more or lesse: for whatsoeuer it is, it is that portion which God hath allotted vnto vs.
and to rest contented with his blessing thereupon be it more or less: for whatsoever it is, it is that portion which God hath allotted unto us
cc p-acp n1 vvn p-acp po31 n1 av vbb pn31 av-dc cc av-dc: c-acp r-crq pn31 vbz, pn31 vbz cst n1 r-crq np1 vhz vvn p-acp pno12
(66) verse (DIV2)
999
Page 381
8959
Thirdly, hereby are sundrie erronious opinions confuted and ouerthrowne.
Thirdly, hereby Are sundry erroneous opinions confuted and overthrown.
ord, av vbr j j n2 vvn cc vvn.
(66) verse (DIV2)
1000
Page 381
8960
As first, the opinion of them who thinke, that the temporall life of man may be prolonged by art, aboue the period set by God in nature: As First, the opinion of them who think, that the temporal life of man may be prolonged by art, above the Period Set by God in nature:
p-acp ord, dt n1 pp-f pno32 r-crq vvb, cst dt j n1 pp-f n1 vmb vbi vvn p-acp n1, p-acp dt n1 vvn p-acp np1 p-acp n1:
(66) verse (DIV2)
1000
Page 381
8961
but then there may be addition made by art to the set period of mans stature;
but then there may be addition made by art to the Set Period of men stature;
cc-acp av pc-acp vmb vbi n1 vvn p-acp n1 p-acp dt j-vvn n1 pp-f ng1 n1;
(66) verse (DIV2)
1000
Page 381
8962
for the will and prouidence of God doth equally rule in them both:
for the will and providence of God does equally Rule in them both:
p-acp dt n1 cc n1 pp-f np1 vdz av-j vvi p-acp pno32 d:
(66) verse (DIV2)
1000
Page 381
8963
the prolonging of mans life is no lesse an action of the Creator, then the augmenting of mans stature.
the prolonging of men life is no less an actium of the Creator, then the augmenting of men stature.
dt vvg pp-f ng1 n1 vbz av-dx av-dc dt n1 pp-f dt n1, cs dt vvg pp-f ng1 n1.
(66) verse (DIV2)
1000
Page 381
8964
Indeede art may help to preserue life till it come to the period in nature, but further to prolong it, is beyond the art and power of man:
Indeed art may help to preserve life till it come to the Period in nature, but further to prolong it, is beyond the art and power of man:
av n1 vmb vvi pc-acp vvi n1 c-acp pn31 vvb p-acp dt n1 p-acp n1, cc-acp jc pc-acp vvi pn31, vbz p-acp dt n1 cc n1 pp-f n1:
(66) verse (DIV2)
1000
Page 381
8965
for man is not lord ouer the spirit to retaine the spirit, Eccles. 8. 8. God hath herein appointed his bounds which he cannot passe, Iob. 14. 5.
for man is not lord over the Spirit to retain the Spirit, Eccles. 8. 8. God hath herein appointed his bounds which he cannot pass, Job 14. 5.
c-acp n1 vbz xx n1 p-acp dt n1 pc-acp vvi dt n1, np1 crd crd np1 vhz av vvn po31 n2 r-crq pns31 vmbx vvi, zz crd crd
(66) verse (DIV2)
1000
Page 382
8966
Secondly, the opinion of some Magicians and witches is hereby also confuted, who thinke and auouch, that by enchantments they can turne their bodies into the bodies of other creatures,
Secondly, the opinion of Some Magicians and Witches is hereby also confuted, who think and avouch, that by enchantments they can turn their bodies into the bodies of other creatures,
ord, dt n1 pp-f d n2 cc n2 vbz av av vvn, r-crq vvb cc vvi, cst p-acp n2 pns32 vmb vvi po32 n2 p-acp dt n2 pp-f j-jn n2,
(66) verse (DIV2)
1001
Page 382
8967
as cats, hares, &c. and also make their bodies to passe through a key hole, or such like narrow place.
as cats, hares, etc. and also make their bodies to pass through a key hold, or such like narrow place.
c-acp n2, n2, av cc av vvb po32 n2 pc-acp vvi p-acp dt n1 n1, cc d av-j j n1.
(66) verse (DIV2)
1001
Page 382
8968
But this were to change nature, which is more then to adde to nature (which yet Christ here denies to be in the power of man,) and therefore it is impossible:
But this were to change nature, which is more then to add to nature (which yet christ Here Denies to be in the power of man,) and Therefore it is impossible:
p-acp d vbdr pc-acp vvi n1, r-crq vbz av-dc cs pc-acp vvi p-acp n1 (r-crq av np1 av vvz pc-acp vbi p-acp dt n1 pp-f n1,) cc av pn31 vbz j:
(66) verse (DIV2)
1001
Page 382
8969
these things are the illusions of Satan, whereby he bleares the eyes of such as regard his lying wonders.
these things Are the illusions of Satan, whereby he blears the eyes of such as regard his lying wonders.
d n2 vbr dt n2 pp-f np1, c-crq pns31 vvz dt n2 pp-f d c-acp vvi po31 j-vvg n2.
(66) verse (DIV2)
1001
Page 382
8970
As for that which is saide of Nebuchadnezzer, that he should be turned into a beast,
As for that which is said of Nebuchadnezzar, that he should be turned into a beast,
p-acp p-acp d r-crq vbz vvn pp-f np1, cst pns31 vmd vbi vvn p-acp dt n1,
(66) verse (DIV2)
1001
Page 382
8971
because it is said, he ate grasse like an oxe: this we must know and hold, that the substance of his soule was not changed,
Because it is said, he ate grass like an ox: this we must know and hold, that the substance of his soul was not changed,
c-acp pn31 vbz vvn, pns31 vvd n1 av-j dt n1: d pns12 vmb vvi cc vvi, cst dt n1 pp-f po31 n1 vbds xx vvn,
(66) verse (DIV2)
1001
Page 382
8972
neither the substance of his bodie, nor the shape thereof into the shape and substance of a beast,
neither the substance of his body, nor the shape thereof into the shape and substance of a beast,
av-dx dt n1 pp-f po31 n1, ccx dt n1 av p-acp dt n1 cc n1 pp-f dt n1,
(66) verse (DIV2)
1001
Page 382
8973
but onely the hand of God was heau•e vpon his minde, striking him with bruitish frensie and madnesse, whereupon his behauiour became bruitish,
but only the hand of God was heau•e upon his mind, striking him with brutish frenzy and madness, whereupon his behaviour became brutish,
cc-acp av-j dt n1 pp-f np1 vbds vvn p-acp po31 n1, vvg pno31 p-acp j n1 cc n1, c-crq po31 n1 vvd j,
(66) verse (DIV2)
1001
Page 382
8974
and he liued among the beasts of the field.
and he lived among the beasts of the field.
cc pns31 vvd p-acp dt n2 pp-f dt n1.
(66) verse (DIV2)
1001
Page 382
8975
Thirdly, the opinion of the Alchemists is hereby also refuted, who pretend that they can turne baser mettalls into better,
Thirdly, the opinion of the Alchemists is hereby also refuted, who pretend that they can turn baser metals into better,
ord, dt n1 pp-f dt n2 vbz av av vvn, r-crq vvb cst pns32 vmb vvi jc n2 p-acp jc,
(66) verse (DIV2)
1002
Page 382
8976
as brasse or lead into gold:
as brass or led into gold:
c-acp n1 cc vvi p-acp n1:
(66) verse (DIV2)
1002
Page 382
8977
but this is to change the nature of creatures, which is more then to adde thereto by augmenting their quantitie, which yet Christ denies and make impossible to art in the stature of man.
but this is to change the nature of creatures, which is more then to add thereto by augmenting their quantity, which yet christ Denies and make impossible to art in the stature of man.
cc-acp d vbz pc-acp vvi dt n1 pp-f n2, r-crq vbz av-dc cs pc-acp vvi av p-acp vvg po32 n1, r-crq av np1 vvz cc vvb j p-acp n1 p-acp dt n1 pp-f n1.
(66) verse (DIV2)
1002
Page 382
8978
Fourthly, the opinion of the Papists for their merit of works is hereby also confuted:
Fourthly, the opinion of the Papists for their merit of works is hereby also confuted:
ord, dt n1 pp-f dt njp2 p-acp po32 n1 pp-f n2 vbz av av vvn:
(66) verse (DIV2)
1003
Page 382
8979
they teach that by good workes a man may merit for himselfe a greater degree of glorie in heauen:
they teach that by good works a man may merit for himself a greater degree of glory in heaven:
pns32 vvb cst p-acp j n2 dt n1 vmb vvi p-acp px31 dt jc n1 pp-f n1 p-acp n1:
(66) verse (DIV2)
1003
Page 382
8980
but consider, if a man by all that he can doe, cannot augment his bodily stature,
but Consider, if a man by all that he can do, cannot augment his bodily stature,
cc-acp vvb, cs dt n1 p-acp d cst pns31 vmb vdi, vmbx vvi po31 j n1,
(66) verse (DIV2)
1003
Page 382
8981
nor his outward estate in this world (as we haue shewed ▪) then much lesse can he adde vnto his estate of glorie:
nor his outward estate in this world (as we have showed ▪) then much less can he add unto his estate of glory:
ccx po31 j n1 p-acp d n1 (c-acp pns12 vhb vvn ▪) av av-d av-dc vmb pns31 vvi p-acp po31 n1 pp-f n1:
(66) verse (DIV2)
1003
Page 382
8982
if the increase of nature be the worke of God, then much more is the gift of grace, and the increase of glorie:
if the increase of nature be the work of God, then much more is the gift of grace, and the increase of glory:
cs dt n1 pp-f n1 vbb dt n1 pp-f np1, cs d dc vbz dt n1 pp-f n1, cc dt n1 pp-f n1:
(66) verse (DIV2)
1003
Page 382
8983
as therefore he determines of the •tature of the bodie, so much more may we resolue, that the state of the soule for glorie is decreed of God, and man cannot adde thereunto.
as Therefore he determines of the •tature of the body, so much more may we resolve, that the state of the soul for glory is decreed of God, and man cannot add thereunto.
c-acp av pns31 vvz pp-f dt n1 pp-f dt n1, av av-d av-dc vmb pns12 vvi, cst dt n1 pp-f dt n1 p-acp n1 vbz vvn pp-f np1, cc n1 vmbx vvi av.
(66) verse (DIV2)
1003
Page 382
8984
Indeede the more we glorifie God by welldoing on earth, the more is our assurance of greater glorie in heauen,
Indeed the more we Glorify God by welldoing on earth, the more is our assurance of greater glory in heaven,
av dt av-dc pns12 vvi np1 p-acp vvg p-acp n1, dt dc vbz po12 n1 pp-f jc n1 p-acp n1,
(66) verse (DIV2)
1003
Page 382
8985
but yet the merit thereof is the worke of Christ alone, and our fruition of it the gift of God according to the good pleasure of his owne will.
but yet the merit thereof is the work of christ alone, and our fruition of it the gift of God according to the good pleasure of his own will.
cc-acp av dt n1 av vbz dt n1 pp-f np1 av-j, cc po12 n1 pp-f pn31 dt n1 pp-f np1 vvg p-acp dt j n1 pp-f po31 d n1.
(66) verse (DIV2)
1003
Page 382
8986
v. 28.
v. 28.
n1 crd
(67) verse (DIV2)
1003
Page 382
8987
And why care ye for raiment? learne how the lil•es of the field doe grow: they labour not, neither spinne:
And why care you for raiment? Learn how the lil•es of the field do grow: they labour not, neither spin:
cc c-crq vvb pn22 p-acp n1? vvb c-crq dt n2 pp-f dt n1 vdb vvi: pns32 vvb xx, av-dx vvi:
(67) verse (DIV2)
1004
Page 382
8988
29. Yet I say vnto you, that euen Salom•n in all his glorie was not araied like one of these.
29. Yet I say unto you, that even Salom•n in all his glory was not arrayed like one of these.
crd av pns11 vvb p-acp pn22, cst av-j vvn p-acp d po31 n1 vbds xx vvn av-j crd pp-f d.
(67) verse (DIV2)
1005
Page 382
8989
30. Wherefore if God so clothe the grasse of the field, which is to day,
30. Wherefore if God so cloth the grass of the field, which is to day,
crd q-crq cs np1 av vvi dt n1 pp-f dt n1, r-crq vbz p-acp n1,
(67) verse (DIV2)
1006
Page 382
8990
and to morrow is cast into the •ven, shall he not doe much more vnto y••, O ye of little faith?
and to morrow is cast into the •ven, shall he not do much more unto y••, Oh you of little faith?
cc p-acp n1 vbz vvn p-acp dt n1, vmb pns31 xx vdi d dc p-acp n1, uh pn22 pp-f j n1?
(67) verse (DIV2)
1006
Page 383
8991
In these three verses Christ returneth to his former commandement against distrustfull care conteyned in the 25. verse:
In these three Verses christ returns to his former Commandment against distrustful care contained in the 25. verse:
p-acp d crd n2 np1 vvz p-acp po31 j n1 p-acp j n1 vvn p-acp dt crd n1:
(67) verse (DIV2)
1007
Page 383
8992
and here vrgeth one part thereof concerning care for rayment, and the other for meate and drinke, in the 31. verse.
and Here urges one part thereof Concerning care for raiment, and the other for meat and drink, in the 31. verse.
cc av vvz crd n1 av vvg vvb p-acp n1, cc dt n-jn p-acp n1 cc vvi, p-acp dt crd n1.
(67) verse (DIV2)
1007
Page 383
8993
Now what meaneth Christ by this maner of handling this heauenly doctrine, not onely to propound it,
Now what means christ by this manner of handling this heavenly Doctrine, not only to propound it,
av q-crq vvz np1 p-acp d n1 pp-f vvg d j n1, xx av-j pc-acp vvi pn31,
(67) verse (DIV2)
1007
Page 383
8994
and to vrge it by strong and forcible reasons, but againe to repeat it, and vrge it by peece-meale? Surely, hereby he declares himself ▪ to be the true doctor of his Church:
and to urge it by strong and forcible Reasons, but again to repeat it, and urge it by piecemeal? Surely, hereby he declares himself ▪ to be the true Doctor of his Church:
cc pc-acp vvi pn31 p-acp j cc j n2, cc-acp av pc-acp vvi pn31, cc vvi pn31 p-acp av? np1, av pns31 vvz px31 ▪ pc-acp vbi dt j n1 pp-f po31 n1:
(67) verse (DIV2)
1007
Page 383
8995
for hauing a waightie point of doctrine in hand, which the nature of man in vnwilling to receiue and practise, he doeth beside the propounding and confirming of it,
for having a weighty point of Doctrine in hand, which the nature of man in unwilling to receive and practise, he doth beside the propounding and confirming of it,
c-acp vhg dt j n1 pp-f n1 p-acp n1, r-crq dt n1 pp-f n1 p-acp j pc-acp vvi cc vvi, pns31 vdz p-acp dt vvg cc vvg pp-f pn31,
(67) verse (DIV2)
1007
Page 383
8996
thus vrge it by peecemeale, that hereby it may the better take place in our heart,
thus urge it by piecemeal, that hereby it may the better take place in our heart,
av vvb pn31 p-acp av, cst av pn31 vmb dt av-jc vvi n1 p-acp po12 n1,
(67) verse (DIV2)
1007
Page 383
8997
and be the more effectuall to b•ing forth obedience in our liues.
and be the more effectual to b•ing forth Obedience in our lives.
cc vbb dt av-dc j p-acp vvg av n1 p-acp po12 n2.
(67) verse (DIV2)
1007
Page 383
8998
And this fidelity must euery one shew that is to teach the word of God to others:
And this Fidis must every one show that is to teach the word of God to Others:
cc d n1 vmb d crd vvi cst vbz pc-acp vvi dt n1 pp-f np1 p-acp n2-jn:
(67) verse (DIV2)
1007
Page 383
8999
not onely ministers, though it be their dutie specially, but also masters and parents, as Deut. 6. 7. thou shalt whet them vpon thy children (as the word signifies) that so it may more deeply enter into the heart.
not only Ministers, though it be their duty specially, but also Masters and Parents, as Deuteronomy 6. 7. thou shalt whet them upon thy children (as the word signifies) that so it may more deeply enter into the heart.
xx av-j n2, cs pn31 vbb po32 n1 av-j, cc-acp av n2 cc n2, c-acp np1 crd crd pns21 vm2 vvi pno32 p-acp po21 n2 (c-acp dt n1 vvz) cst av pn31 vmb av-dc av-jn vvi p-acp dt n1.
(67) verse (DIV2)
1007
Page 383
9000
Thus much of the maner of prosecuting this argument. Now wee come to the words. And why care you for rayment? This interrogation hath the force of a prohibition;
Thus much of the manner of prosecuting this argument. Now we come to the words. And why care you for raiment? This interrogation hath the force of a prohibition;
av d pp-f dt n1 pp-f vvg d n1. av pns12 vvb p-acp dt n2. cc q-crq vvb pn22 p-acp n1? d n1 vhz dt n1 pp-f dt n1;
(67) verse (DIV2)
1008
Page 383
9001
and so it is the same with this branch of the 25. verse, care not for your bodie what you shall put on.
and so it is the same with this branch of the 25. verse, care not for your body what you shall put on.
cc av pn31 vbz dt d p-acp d n1 pp-f dt crd n1, vvb xx p-acp po22 n1 r-crq pn22 vmb vvi a-acp.
(67) verse (DIV2)
1008
Page 383
9002
Now all care for apparell is not here forbidden;
Now all care for apparel is not Here forbidden;
av d n1 p-acp n1 vbz xx av vvn;
(67) verse (DIV2)
1008
Page 383
9003
for there is a lawfull godly care, whereby men seeke and labour vprightly and in a sober maner for such apparell as is meete for their callings,
for there is a lawful godly care, whereby men seek and labour uprightly and in a Sobrium manner for such apparel as is meet for their callings,
c-acp pc-acp vbz dt j j n1, c-crq n2 vvb cc vvi av-j cc p-acp dt j n1 p-acp d n1 c-acp vbz j p-acp po32 n2,
(67) verse (DIV2)
1008
Page 383
9004
and needefull to the health and comfort of their bodies.
and needful to the health and Comfort of their bodies.
cc j p-acp dt n1 cc n1 pp-f po32 n2.
(67) verse (DIV2)
1008
Page 383
9022
for I will follow the order obserued by Christ. Learne how the lilies of the field doe grow.
for I will follow the order observed by christ. Learn how the lilies of the field do grow.
c-acp pns11 vmb vvi dt n1 vvn p-acp np1. vvb c-crq dt n2 pp-f dt n1 vdb vvi.
(67) verse (DIV2)
1011
Page 384
9005
But the care here forbidden, is an inordinate and immoderate care for apparell, ioyned either with distrust and feare of want,
But the care Here forbidden, is an inordinate and immoderate care for apparel, joined either with distrust and Fear of want,
p-acp dt n1 av vvn, vbz dt j cc j n1 p-acp n1, vvd av-d p-acp n1 cc n1 pp-f n1,
(67) verse (DIV2)
1008
Page 383
9006
or els with a discontentednesse with that apparell which is meete and necessarie.
or Else with a discontentedness with that apparel which is meet and necessary.
cc av p-acp dt n1 p-acp d n1 r-crq vbz j cc j.
(67) verse (DIV2)
1008
Page 383
9007
And this is the common sinne of this age, as the sundrie bad practises of men and women about apparell proceeding from this inordinate care, doe euidently declare:
And this is the Common sin of this age, as the sundry bad practises of men and women about apparel proceeding from this inordinate care, do evidently declare:
cc d vbz dt j n1 pp-f d n1, c-acp dt j j n2 pp-f n2 cc n2 p-acp n1 vvg p-acp d j n1, vdb av-j vvi:
(67) verse (DIV2)
1008
Page 383
9008
as first, the affecting of superfluitie and aboundance in apparell, and the following of strange and forraine fashions so soone as they are taken vp.
as First, the affecting of superfluity and abundance in apparel, and the following of strange and foreign fashions so soon as they Are taken up.
c-acp ord, dt vvg pp-f n1 cc n1 p-acp n1, cc dt vvg pp-f j cc j n2 av av c-acp pns32 vbr vvn a-acp.
(67) verse (DIV2)
1008
Page 383
9009
Secondly, the wearing of too costly apparell, aboue their abilitie and degree: as when seruants are as •ine as their masters, trades-men like gentlemen; and gentles, like nobles.
Secondly, the wearing of too costly apparel, above their ability and degree: as when Servants Are as •ine as their Masters, Tradesmen like gentlemen; and Gentiles, like Nobles.
ord, dt n-vvg pp-f av j n1, p-acp po32 n1 cc n1: c-acp c-crq n2 vbr a-acp j c-acp po32 n2, n2 av-j n2; cc n2-j, j n2-j.
(67) verse (DIV2)
1008
Page 383
9010
Thirdly, the spending of much time in the curious trimming and attiring of the bodie which might be spent in better duties.
Thirdly, the spending of much time in the curious trimming and attiring of the body which might be spent in better duties.
ord, dt vvg pp-f d n1 p-acp dt j vvg cc vvg pp-f dt n1 r-crq vmd vbi vvn p-acp jc n2.
(67) verse (DIV2)
1008
Page 383
9011
This proceeds from some dislike in Gods workmanship, as though he had not done his part throughly to their bodies,
This proceeds from Some dislike in God's workmanship, as though he had not done his part thoroughly to their bodies,
np1 vvz p-acp d n1 p-acp ng1 n1, c-acp cs pns31 vhd xx vdn po31 n1 av-j p-acp po32 n2,
(67) verse (DIV2)
1008
Page 383
9012
or they by their curiositie could make themselues better.
or they by their curiosity could make themselves better.
cc pns32 p-acp po32 n1 vmd vvi px32 j.
(67) verse (DIV2)
1008
Page 383
9013
Now that Christ might remooue out of mens hearts this inordinate care, he doeth here enforce his commandement by a fourth reason, taken from his prouidence ouer the lilies of the field, and the reason is waightie,
Now that christ might remove out of men's hearts this inordinate care, he doth Here enforce his Commandment by a fourth reason, taken from his providence over the lilies of the field, and the reason is weighty,
av cst np1 vmd vvi av pp-f ng2 n2 d j n1, pns31 vdz av vvi po31 n1 p-acp dt ord n1, vvn p-acp po31 n1 p-acp dt n2 pp-f dt n1, cc dt n1 vbz j,
(67) verse (DIV2)
1009
Page 384
9014
though the subiect of it be meane and simple. It may be framed thus: If God c•othe the lilies of the field, then doubtlesse he will clothe you:
though the Subject of it be mean and simple. It may be framed thus: If God c•othe the lilies of the field, then doubtless he will cloth you:
cs dt n-jn pp-f pn31 vbb j cc j. pn31 vmb vbi vvn av: cs np1 vdz dt n2 pp-f dt n1, av av-j pns31 vmb vvi pn22:
(67) verse (DIV2)
1009
Page 384
9015
But God clotheth the lilies of the field: Therefore much more will he clothe you.
But God clotheth the lilies of the field: Therefore much more will he cloth you.
cc-acp np1 vvz dt n2 pp-f dt n1: av av-d av-dc vmb pns31 vvi pn22.
(67) verse (DIV2)
1010
Page 384
9016
This reason is fully set downe in these three verses, though the parts of it be inuerted, by reason of their amplifications:
This reason is Fully Set down in these three Verses, though the parts of it be inverted, by reason of their amplifications:
d n1 vbz av-j vvn a-acp p-acp d crd n2, cs dt n2 pp-f pn31 vbb vvn, p-acp n1 pp-f po32 n2:
(67) verse (DIV2)
1011
Page 384
9017
for first, Christ propounds to our consideration the subiect matter whence his reason is drawen, learne how the lilies of the field doe grow.
for First, christ propounds to our consideration the Subject matter whence his reason is drawn, Learn how the lilies of the field do grow.
c-acp ord, np1 vvz p-acp po12 n1 dt j-jn n1 c-crq po31 n1 vbz vvn, vvb c-crq dt n2 pp-f dt n1 vdb vvi.
(67) verse (DIV2)
1011
Page 384
9018
Where this must be marked, that Christ speakes of field-lilies, which haue not the help of man, as garden flowers haue;
Where this must be marked, that christ speaks of fieldlilies, which have not the help of man, as garden flowers have;
q-crq d vmb vbi vvn, cst np1 vvz pp-f n2, r-crq vhb xx dt n1 pp-f n1, c-acp n1 n2 vhb;
(67) verse (DIV2)
1011
Page 384
9019
Then he layes downe a proofe of his assumption, that God clothes them, by remoouing from them the ordinarie meanes of clothing;
Then he lays down a proof of his Assump, that God clothes them, by removing from them the ordinary means of clothing;
av pns31 vvz a-acp dt n1 pp-f po31 n1, cst np1 vvz pno32, p-acp vvg p-acp pno32 dt j n2 pp-f vvg;
(67) verse (DIV2)
1011
Page 384
9020
They labour not, neither spinne, v. 28. amplifying this work of God vpon them by a comparison, wherin he prefers the glorie of them before the glorie of Salomon in his princely araie, verse 29. And then by way of inference propounds the reason, omitting the assumption, verse 30. where the first part,
They labour not, neither spin, v. 28. amplifying this work of God upon them by a comparison, wherein he prefers the glory of them before the glory of Solomon in his princely array, verse 29. And then by Way of Inference propounds the reason, omitting the Assump, verse 30. where the First part,
pns32 vvb xx, av-dx vvi, n1 crd j-vvg d n1 pp-f np1 p-acp pno32 p-acp dt n1, c-crq pns31 vvz dt n1 pp-f pno32 p-acp dt n1 pp-f np1 p-acp po31 j n1, n1 crd cc av p-acp n1 pp-f n1 vvz dt n1, vvg dt n1, n1 crd c-crq dt ord n1,
(67) verse (DIV2)
1011
Page 384
9021
and conclusion are both propounded and amplified as we shall see when we come to the handling of them:
and conclusion Are both propounded and amplified as we shall see when we come to the handling of them:
cc n1 vbr av-d vvn cc vvn c-acp pns12 vmb vvi c-crq pns12 vvb p-acp dt n-vvg pp-f pno32:
(67) verse (DIV2)
1011
Page 384
9023
Here Christ makes the lilies and hearbes of the field a schoolmaster vnto man, yea to his owne disciples (for he spake to them.) And this he doeth for speciall causes.
Here christ makes the lilies and herbs of the field a Schoolmaster unto man, yea to his own Disciples (for he spoke to them.) And this he doth for special Causes.
av np1 vvz dt n2 cc n2 pp-f dt n1 dt n1 p-acp n1, uh p-acp po31 d n2 (c-acp pns31 vvd p-acp pno32.) cc d pns31 vdz p-acp j n2.
(67) verse (DIV2)
1012
Page 384
9024
First, to teach them and vs, that the silie creatures in the field doe in their kind yeild more obedience vnto God then man doeth,
First, to teach them and us, that the silie creatures in the field do in their kind yield more Obedience unto God then man doth,
ord, pc-acp vvi pno32 cc pno12, cst dt j n2 p-acp dt n1 vdb p-acp po32 n1 vvi dc n1 p-acp np1 cs n1 vdz,
(67) verse (DIV2)
1012
Page 384
9025
and that man is more rebellious vnto God then they are:
and that man is more rebellious unto God then they Are:
cc d n1 vbz av-dc j p-acp np1 cs pns32 vbr:
(67) verse (DIV2)
1012
Page 384
9026
hence Isay calls heauen and earth to harken to his rebuke of the Iewes for their ingratitude:
hence Saiah calls heaven and earth to harken to his rebuke of the Iewes for their ingratitude:
av np1 vvz n1 cc n1 pc-acp vvi p-acp po31 n1 pp-f dt np2 p-acp po32 n1:
(67) verse (DIV2)
1012
Page 384
9027
and the prophet rebuking Ieroboam for his Idolatrie, cries, O Altar, Altar, thus saith the Lord ▪ Ierem•e rebuking Iechoniah, cals to the earth to heare, Ier. 22. 29. and Ezek•el must prophesie to the mountaines, Ezek. 6. 3. By all which they would shew, that if these vnsensible creatures had reason as man hath, they would be more obedient to the will of their creator then man is.
and the Prophet rebuking Jeroboam for his Idolatry, cries, Oh Altar, Altar, thus Says the Lord ▪ Ierem•e rebuking Jechoniah, calls to the earth to hear, Jeremiah 22. 29. and Ezek•el must prophesy to the Mountains, Ezekiel 6. 3. By all which they would show, that if these unsensible creatures had reason as man hath, they would be more obedient to the will of their creator then man is.
cc dt n1 vvg np1 p-acp po31 n1, n2, uh n1, n1, av vvz dt n1 ▪ vvb vvg np1, vvz p-acp dt n1 pc-acp vvi, np1 crd crd cc j vmb vvi p-acp dt n2, np1 crd crd p-acp d r-crq pns32 vmd vvi, cst cs d j n2 vhd n1 p-acp n1 vhz, pns32 vmd vbi av-dc j p-acp dt n1 pp-f po32 n1 av n1 vbz.
(67) verse (DIV2)
1012
Page 384
9028
Secondly, hereby Christ would teach his disciples and vs, that though we haue the creatures,
Secondly, hereby christ would teach his Disciples and us, that though we have the creatures,
ord, av np1 vmd vvi po31 n2 cc pno12, cst cs pns12 vhb dt n2,
(67) verse (DIV2)
1012
Page 384
9029
and behold and vse them daily, yet partly through blindnesse and ignorance, and partly through negligence, we doe not discerne in them,
and behold and use them daily, yet partly through blindness and ignorance, and partly through negligence, we do not discern in them,
cc vvi cc vvi pno32 av-j, av av p-acp n1 cc n1, cc av p-acp n1, pns12 vdb xx vvi p-acp pno32,
(67) verse (DIV2)
1012
Page 384
9030
nor learne from them those good things which we ought to doe:
nor Learn from them those good things which we ought to do:
ccx vvi p-acp pno32 d j n2 r-crq pns12 vmd pc-acp vdi:
(67) verse (DIV2)
1012
Page 384
9031
for the inuisible things of God, that is, his eternall power and godhead, beeing considered in his works, are seene by the creation of the world, Rom. 1. 20. This then is a checke to our dulnesse and negligence in the things of God:for the invisible things of God, that is, his Eternal power and godhead, being considered in his works, Are seen by the creation of the world, Rom. 1. 20. This then is a check to our dulness and negligence in the things of God:
p-acp dt j n2 pp-f np1, cst vbz, po31 j n1 cc n1, vbg vvn p-acp po31 n2, vbr vvn p-acp dt n1 pp-f dt n1, np1 crd crd np1 av vbz dt n1 p-acp po12 n1 cc n1 p-acp dt n2 pp-f np1:
(67) verse (DIV2)
1012
Page 385
9032
for what shall we doe in matters of saluation, when in these inferiour matters we may learne of the vnsensible creatures?
for what shall we do in matters of salvation, when in these inferior matters we may Learn of the unsensible creatures?
p-acp r-crq vmb pns12 vdi p-acp n2 pp-f n1, c-crq p-acp d j-jn n2 pns12 vmb vvi pp-f dt j n2?
(67) verse (DIV2)
1012
Page 385
9033
But what must we learne in the lilies? How they grow. And this is a thing to be marked,
But what must we Learn in the lilies? How they grow. And this is a thing to be marked,
cc-acp q-crq vmb pns12 vvi p-acp dt n2? c-crq pns32 vvb. cc d vbz dt n1 pc-acp vbi vvn,
(67) verse (DIV2)
1013
Page 385
9034
for in the winter season they lye dead in the earth as though they were not;
for in the winter season they lie dead in the earth as though they were not;
c-acp p-acp dt n1 n1 pns32 vvb j p-acp dt n1 c-acp cs pns32 vbdr xx;
(67) verse (DIV2)
1013
Page 385
9035
they are couered with frost and snow:
they Are covered with frost and snow:
pns32 vbr vvn p-acp n1 cc n1:
(67) verse (DIV2)
1013
Page 385
9036
and yet in the spring time and summer, they spring vp with stalkes, leaues, and flowers of such glorious colours,
and yet in the spring time and summer, they spring up with stalks, leaves, and flowers of such glorious colours,
cc av p-acp dt n1 n1 cc n1, pns32 vvb a-acp p-acp n2, n2, cc n2 pp-f d j n2,
(67) verse (DIV2)
1013
Page 385
9037
as passeth the glorie of Salomon in all his royaltie. Now whence comes this, is it of themselues, or from man? surely neither;
as passes the glory of Solomon in all his royalty. Now whence comes this, is it of themselves, or from man? surely neither;
c-acp vvz dt n1 pp-f np1 p-acp d po31 n1. av q-crq vvz d, vbz pn31 pp-f px32, cc p-acp n1? av-j av-d;
(67) verse (DIV2)
1013
Page 385
9038
for they are field lilies, this onely comes from the word of creation giuen out by God,
for they Are field lilies, this only comes from the word of creation given out by God,
c-acp pns32 vbr n1 n2, d av-j vvz p-acp dt n1 pp-f n1 vvn av p-acp np1,
(67) verse (DIV2)
1013
Page 385
9039
when he made the creatures, saying, let the earth bring forth the greene hearbs, &c. from this working and operatiue wor• of God, comes the earth to haue power and vertue to send out the glorious lilies and euery other hearb.
when he made the creatures, saying, let the earth bring forth the green herbs, etc. from this working and operative wor• of God, comes the earth to have power and virtue to send out the glorious lilies and every other herb.
c-crq pns31 vvd dt n2, vvg, vvb dt n1 vvb av dt j-jn n2, av p-acp d n-vvg cc j-jn n1 pp-f np1, vvz dt n1 pc-acp vhi n1 cc n1 pc-acp vvi av dt j n2 cc d j-jn n1.
(67) verse (DIV2)
1013
Page 385
9114
for by this weake faith we are in Christ, and in him all our wants and sinnes are pardoned.
for by this weak faith we Are in christ, and in him all our Wants and Sins Are pardoned.
c-acp p-acp d j n1 pns12 vbr p-acp np1, cc p-acp pno31 d po12 n2 cc n2 vbr vvn.
(67) verse (DIV2)
1020
Page 388
9040
Now then (to apply this to the purpose intended by Christ) the same God, that by his operatiue word giues this glorious beeing euery yeare to field-lilies, hath giuen out a word of prouidence touching his seruants, that if they trust in him, •sing lawfull meanes moderately, they shall haue rayment sufficient,
Now then (to apply this to the purpose intended by christ) the same God, that by his operative word gives this glorious being every year to fieldlilies, hath given out a word of providence touching his Servants, that if they trust in him, •sing lawful means moderately, they shall have raiment sufficient,
av av (pc-acp vvi d p-acp dt n1 vvd p-acp np1) dt d np1, cst p-acp po31 j-jn n1 vvz d j vbg d n1 p-acp n2, vhz vvn av dt n1 pp-f n1 vvg po31 n2, cst cs pns32 vvb p-acp pno31, vvg j n2 av-j, pns32 vmb vhi n1 j,
(67) verse (DIV2)
1013
Page 385
9041
and all things els that be needfull to this life.
and all things Else that be needful to this life.
cc d n2 av d vbb j p-acp d n1.
(67) verse (DIV2)
1013
Page 385
9042
Here then is nothing wanting but trust in God in the sober vse of ordinarie meanes,
Here then is nothing wanting but trust in God in the Sobrium use of ordinary means,
av av vbz pix vvg p-acp n1 p-acp np1 p-acp dt j n1 pp-f j n2,
(67) verse (DIV2)
1013
Page 385
9043
for such shalbe as sure of rayment by Gods prouidence as lilies are to grow and blossom in spring time and summer:
for such shall as sure of raiment by God's providence as lilies Are to grow and blossom in spring time and summer:
p-acp d vmb|vbi p-acp j pp-f n1 p-acp npg1 n1 p-acp n2 vbr pc-acp vvi cc vvb p-acp n1 n1 cc n1:
(67) verse (DIV2)
1013
Page 385
9044
and this were sufficient to perswade vs vnto moderate care though nothing more had bene said.
and this were sufficient to persuade us unto moderate care though nothing more had be said.
cc d vbdr j pc-acp vvi pno12 p-acp j n1 cs pix av-dc vhd vbn vvn.
(67) verse (DIV2)
1013
Page 385
9045
But he addeth, they labour not, neither spinne:
But he adds, they labour not, neither spin:
p-acp pns31 vvz, pns32 vvb xx, av-dx vvi:
(67) verse (DIV2)
1014
Page 385
9046
This deniall of the vse of meanes vnto them, whereby they should be araied, as it proues directly that God alone arai•s them with glorious colours;
This denial of the use of means unto them, whereby they should be arrayed, as it Proves directly that God alone arai•s them with glorious colours;
d n1 pp-f dt n1 pp-f n2 p-acp pno32, c-crq pns32 vmd vbi vvn, c-acp pn31 vvz av-j cst np1 av-j vvz pno32 p-acp j n2;
(67) verse (DIV2)
1014
Page 385
9047
so it strongly enforceth the dutie of contentation vpon vs, relying on Gods prouidence, without distracting care:
so it strongly enforceth the duty of contentation upon us, relying on God's providence, without distracting care:
av pn31 av-j vvz dt n1 pp-f n1 p-acp pno12, vvg p-acp npg1 n1, p-acp n-vvg n1:
(67) verse (DIV2)
1014
Page 385
9048
because beside our title to Gods prouidence not inferiour to the lilies of the field, we haue allowed vnto vs for our rayment the vse of meanes which they want:
Because beside our title to God's providence not inferior to the lilies of the field, we have allowed unto us for our raiment the use of means which they want:
c-acp p-acp po12 n1 p-acp npg1 n1 xx j-jn p-acp dt n2 pp-f dt n1, pns12 vhb vvn p-acp pno12 p-acp po12 n1 dt n1 pp-f n2 r-crq pns32 vvb:
(67) verse (DIV2)
1014
Page 385
9049
and therefore howsoeuer no man, vnder pertence of depending on Gods prouidence, may hence take occasion to liue idlie, neglecting the ordinarie lawfull meanes to procure things honest and needfull;
and Therefore howsoever no man, under pertence of depending on God's providence, may hence take occasion to live idly, neglecting the ordinary lawful means to procure things honest and needful;
cc av c-acp dx n1, p-acp n1 pp-f vvg p-acp npg1 n1, vmb av vvi n1 pc-acp vvi av-j, vvg dt j j n2 pc-acp vvi n2 j cc j;
(67) verse (DIV2)
1014
Page 385
9050
yet hereby Christ would giue assurance to all that trust in him and serue him, that though all meanes should faile them, (so it be not through their default) yet will he prouide things needfull for them.
yet hereby christ would give assurance to all that trust in him and serve him, that though all means should fail them, (so it be not through their default) yet will he provide things needful for them.
av av np1 vmd vvi n1 p-acp d cst vvb p-acp pno31 cc vvi pno31, cst cs d n2 vmd vvi pno32, (av pn31 vbb xx p-acp po32 n1) av vmb pns31 vvi n2 j p-acp pno32.
(67) verse (DIV2)
1014
Page 385
9051
29. And yet I say vnto yo•, that euen Salom•n in all his glorie, &c. These words conteine an amplification of the second part of Christs reason, to wit, that God doeth not onely cloath the lilies;
29. And yet I say unto yo•, that even Salom•n in all his glory, etc. These words contain an amplification of the second part of Christ reason, to wit, that God doth not only cloth the lilies;
crd cc av pns11 vvb p-acp n1, cst av-j vvn p-acp d po31 n1, av d n2 vvi dt n1 pp-f dt ord n1 pp-f npg1 n1, pc-acp vvi, cst np1 vdz xx av-j n1 dt n2;
(67) verse (DIV2)
1015
Page 385
9052
but cloath them i• most glorious ar••, euen aboue the glorie of Salomon in all his royaltie.
but cloth them i• most glorious ar••, even above the glory of Solomon in all his royalty.
cc-acp n1 pno32 n1 av-ds j n1, av-j p-acp dt n1 pp-f np1 p-acp d po31 n1.
(67) verse (DIV2)
1015
Page 386
9053
And this amplification is to be marked, because Salomons glorie was extraordinarie, by speciall gift from God, aboue his desire or expectation,
And this amplification is to be marked, Because Solomon's glory was extraordinary, by special gift from God, above his desire or expectation,
cc d n1 vbz pc-acp vbi vvn, c-acp np1 n1 vbds j, p-acp j n1 p-acp np1, p-acp po31 n1 cc n1,
(67) verse (DIV2)
1015
Page 386
9054
as we may see, 1. king. 3. 1•.
as we may see, 1. King. 3. 1•.
c-acp pns12 vmb vvi, crd n1. crd n1.
(67) verse (DIV2)
1015
Page 386
9055
And yet Christ saith, that each field lilie is more gloriously arayed by Gods prouidence then Salomon was at any time. This amplification serues;
And yet christ Says, that each field Lily is more gloriously arrayed by God's providence then Solomon was At any time. This amplification serves;
cc av np1 vvz, cst d n1 n1 vbz av-dc av-j vvn p-acp ng1 n1 av np1 vbds p-acp d n1. d n1 vvz;
(67) verse (DIV2)
1015
Page 386
9056
first, to chocke and controll the follie of them that are proud in apparel, and nice and cu•ious in araying themselues.
First, to chock and control the folly of them that Are proud in apparel, and Nicaenae and cu•ious in arraying themselves.
ord, p-acp n1 cc vvi dt n1 pp-f pno32 cst vbr j p-acp n1, cc j cc j p-acp vvg px32.
(67) verse (DIV2)
1016
Page 386
9057
This is the common sinne of this age; wherein for attire euery sort almost exceede their abilitie and degree.
This is the Common sin of this age; wherein for attire every sort almost exceed their ability and degree.
d vbz dt j n1 pp-f d n1; c-crq p-acp n1 d n1 av vvi po32 n1 cc n1.
(67) verse (DIV2)
1016
Page 386
9058
But why should we be proud of any apparel, for when we haue done all we can to make our selues neuer so gay,
But why should we be proud of any apparel, for when we have done all we can to make our selves never so gay,
p-acp q-crq vmd pns12 vbi j pp-f d n1, c-acp c-crq pns12 vhb vdn d pns12 vmb p-acp vvi po12 n2 av av j,
(67) verse (DIV2)
1016
Page 386
9059
yet we come short of the flowers of the field in glorious aray? for what cloath or •il•e is so white as the lilie? what purple is like the violet? what cri•••• or skarlet comparable to diuers flowers of such colours? Arte indeede may doe much,
yet we come short of the flowers of the field in glorious array? for what cloth or •il•e is so white as the Lily? what purple is like the violet? what cri•••• or scarlet comparable to diverse flowers of such colours? Art indeed may do much,
av pns12 vvb j pp-f dt n2 pp-f dt n1 p-acp j n1? p-acp q-crq n1 cc n1 vbz av j-jn c-acp dt n1? q-crq j-jn vbz av-j dt n1? q-crq n1 cc j-jn j p-acp j n2 pp-f d n2? n1 av vmb vdi d,
(67) verse (DIV2)
1016
Page 386
9060
but herein it must stoope to nature.
but herein it must stoop to nature.
cc-acp av pn31 vmb vvi p-acp n1.
(67) verse (DIV2)
1016
Page 386
9061
Now if we cannot come neere the hearbs and flowers which we tread vnder our feete,
Now if we cannot come near the herbs and flowers which we tread under our feet,
av cs pns12 vmbx vvi av-j dt n2 cc n2 r-crq pns12 vvb p-acp po12 n2,
(67) verse (DIV2)
1016
Page 386
9062
and cast into the fornace, why should we be pu••ed vp with any gaynesse in our apparell?
and cast into the furnace, why should we be pu••ed up with any gaynesse in our apparel?
cc vvd p-acp dt n1, q-crq vmd pns12 vbi vvn a-acp p-acp d n1 p-acp po12 n1?
(67) verse (DIV2)
1016
Page 386
9063
Secondly, this •eacheth vs that all worldly pompe is but vanitie:
Secondly, this •eacheth us that all worldly pomp is but vanity:
ord, d vvz pno12 d d j n1 vbz p-acp n1:
(67) verse (DIV2)
1017
Page 386
9064
for in glorie and beautie it comes short of the flower of the field, and yet what is more •raile and trans•torie then the flower, that is to day in the field,
for in glory and beauty it comes short of the flower of the field, and yet what is more •raile and trans•torie then the flower, that is to day in the field,
c-acp p-acp n1 cc n1 pn31 vvz j pp-f dt n1 pp-f dt n1, cc av q-crq vbz av-dc j cc n1 av dt n1, cst vbz p-acp n1 p-acp dt n1,
(67) verse (DIV2)
1017
Page 386
9065
and to morow is cast into the ouen? This the holy Ghost would teach vs, by comparing the glorie of man to the flower of grasse, 1. Pet. 1. 24. and seeing that the fashion of this world goeth away, 1. Cor. 7. 31. wherefore (as the Apostle there saith) we must vse this world,
and to morrow is cast into the oven? This the holy Ghost would teach us, by comparing the glory of man to the flower of grass, 1. Pet. 1. 24. and seeing that the fashion of this world Goes away, 1. Cor. 7. 31. Wherefore (as the Apostle there Says) we must use this world,
cc p-acp n1 vbz vvn p-acp dt n1? np1 dt j n1 vmd vvi pno12, p-acp vvg dt n1 pp-f n1 p-acp dt n1 pp-f n1, crd np1 crd crd cc vvg cst dt n1 pp-f d n1 vvz av, crd np1 crd crd c-crq (c-acp dt n1 a-acp vvz) pns12 vmb vvi d n1,
(67) verse (DIV2)
1017
Page 386
9066
as though we vsed it not for Salomon's conclusion is true of all •ar•hly things, Uanitie of vanities, all is vanitie, Eccles. •. 2. And yet we must not here imagine that Christ condemnes the glorie of Salomon,as though we used it not for Solomon's conclusion is true of all •ar•hly things, Vanity of vanities, all is vanity, Eccles. •. 2. And yet we must not Here imagine that christ condemns the glory of Solomon,
c-acp cs pns12 vvd pn31 xx p-acp npg1 n1 vbz j pp-f d j n2, n1 pp-f n2, d vbz n1, np1 •. crd cc av pns12 vmb xx av vvi cst np1 vvz dt n1 pp-f np1,
(67) verse (DIV2)
1017
Page 386
9067
though he thus debase it below the flower of the field:
though he thus debase it below the flower of the field:
cs pns31 av vvi pn31 p-acp dt n1 pp-f dt n1:
(67) verse (DIV2)
1017
Page 386
9068
for it was the gift of God in extraordinarie fauour, 1. king. 3. 13. So that ho•soe•es the word of God condemne pride and curiositie in attire,
for it was the gift of God in extraordinary favour, 1. King. 3. 13. So that ho•soe•es the word of God condemn pride and curiosity in attire,
c-acp pn31 vbds dt n1 pp-f np1 p-acp j n1, crd n1. crd crd av cst vvz dt n1 pp-f np1 vvi n1 cc n1 p-acp n1,
(67) verse (DIV2)
1017
Page 386
9069
and superfluitie therein, yet it alloweth vnto Princes, and personages of great state, the vse of gorgious and costly raiment:
and superfluity therein, yet it alloweth unto Princes, and Personages of great state, the use of gorgeous and costly raiment:
cc n1 av, av pn31 vvz p-acp n2, cc n2 pp-f j n1, dt n1 pp-f j cc j n1:
(67) verse (DIV2)
1017
Page 386
9070
and therefore Ioseph beeing aduanced to dignitie, was araied in garments of fi•e linen, had a ring on his singer,
and Therefore Ioseph being advanced to dignity, was arrayed in garments of fi•e linen, had a ring on his singer,
cc av np1 vbg vvd p-acp n1, vbds vvn p-acp n2 pp-f j n1, vhd dt n1 p-acp po31 n1,
(67) verse (DIV2)
1017
Page 386
9071
and a chame of gold ••out his necke, Gen. 41. 42. And that which Luke saith of Agripp• and Bernice, that they came in with great pompe to heare Paul, Act. 2•. 23. may as well be taken in good part,and a chame of gold ••out his neck, Gen. 41. 42. And that which Lycia Says of Agripp• and Bernice, that they Come in with great pomp to hear Paul, Act. 2•. 23. may as well be taken in good part,
cc dt n1 pp-f n1 vvb po31 n1, np1 crd crd cc cst r-crq av vvz pp-f np1 cc np1, cst pns32 vvd p-acp p-acp j n1 pc-acp vvi np1, n1 n1. crd vmb p-acp av vbi vvn p-acp j n1,
(67) verse (DIV2)
1017
Page 386
9072
as in euill. 30. Wherefore if God of cloath the grasse of the field, which is to day, and to morrow is cast into the ou〈 … 〉 not doe much more vnto you, O ye of little faith!
as in evil. 30. Wherefore if God of cloth the grass of the field, which is to day, and to morrow is cast into the ou〈 … 〉 not do much more unto you, Oh you of little faith!
c-acp p-acp j-jn. crd c-crq cs np1 pp-f n1 dt n1 pp-f dt n1, r-crq vbz p-acp n1, cc p-acp n1 vbz vvn p-acp dt n1 … 〉 xx vdi d dc p-acp pn22, uh pn22 pp-f j n1!
(67) verse (DIV2)
1017
Page 387
9073
Here Christ propounds and applyes this reason to his disciples and hearers;
Here christ propounds and Applies this reason to his Disciples and hearers;
av np1 vvz cc vvz d n1 p-acp po31 n2 cc n2;
(67) verse (DIV2)
1018
Page 387
9074
and in this application enforceth it, by putting a manifest difference between men and the hea••s of the field, preferring man farre before them.
and in this application enforceth it, by putting a manifest difference between men and the hea••s of the field, preferring man Far before them.
cc p-acp d n1 vvz pn31, p-acp vvg dt j n1 p-acp n2 cc dt n2 pp-f dt n1, vvg n1 av-j p-acp pno32.
(67) verse (DIV2)
1018
Page 387
9075
The preheminence of man aboue the flowers of the field stands in these things: first, the hen〈 … 〉 made for mans vse, and not man for them;
The pre-eminence of man above the flowers of the field Stands in these things: First, the hen〈 … 〉 made for men use, and not man for them;
dt n1 pp-f n1 p-acp dt n2 pp-f dt n1 vvz p-acp d n2: ord, dt n1 … 〉 vvd c-acp ng1 n1, cc xx n1 p-acp pno32;
(67) verse (DIV2)
1018
Page 387
9076
for besides othe〈 … 〉y serue for fe•ell to the ouen, as Christ here noteth.
for beside othe〈 … 〉y serve for fe•ell to the oven, as christ Here notes.
c-acp p-acp n1 … uh-x vvi p-acp av p-acp dt n1, c-acp np1 av vvz.
(67) verse (DIV2)
1018
Page 387
9077
Secondly, •he h•a•b of the field is to day and to morrow is not, for being ▪ bu•n• or ••nsumed it ceaseth to be at all:
Secondly, •he h•a•b of the field is to day and to morrow is not, for being ▪ bu•n• or ••nsumed it ceases to be At all:
ord, j n1 pp-f dt n1 vbz p-acp n1 cc p-acp n1 vbz xx, c-acp vbg ▪ n1 cc vvd pn31 vvz pc-acp vbi p-acp d:
(67) verse (DIV2)
1018
Page 387
9078
But it is not so with man, for though he be burnt or consumed, yet he is not brought to nothing,
But it is not so with man, for though he be burned or consumed, yet he is not brought to nothing,
cc-acp pn31 vbz xx av p-acp n1, c-acp cs pns31 vbb vvn cc vvn, av pns31 vbz xx vvn p-acp pix,
(67) verse (DIV2)
1018
Page 387
9079
but his beeing remayneth still by reason of his immortall soule, which though it had beginning, yet neuer shall haue end.
but his being remaineth still by reason of his immortal soul, which though it had beginning, yet never shall have end.
cc-acp po31 vbg vvz av p-acp n1 pp-f po31 j n1, r-crq cs pn31 vhd n1, av av-x vmb vhi n1.
(67) verse (DIV2)
1018
Page 387
9080
And herein he far excelleth them:
And herein he Far excels them:
cc av pns31 av-j vvz pno32:
(67) verse (DIV2)
1018
Page 387
9081
for though hearbs and trees liue for a time, yet their life ariseth from the matter whereof they consist,
for though herbs and trees live for a time, yet their life arises from the matter whereof they consist,
c-acp cs n2 cc n2 vvb p-acp dt n1, av po32 n1 vvz p-acp dt n1 c-crq pns32 vvb,
(67) verse (DIV2)
1018
Page 387
9082
and so vanisheth with it, but the soule of man is a different substance from the bodie,
and so Vanishes with it, but the soul of man is a different substance from the body,
cc av vvz p-acp pn31, cc-acp dt n1 pp-f n1 vbz dt j n1 p-acp dt n1,
(67) verse (DIV2)
1018
Page 387
9083
and vanisheth not though the bodie perish. This difference is plain in the creation:
and Vanishes not though the body perish. This difference is plain in the creation:
cc vvz xx cs dt n1 vvb. d n1 vbz j p-acp dt n1:
(67) verse (DIV2)
1018
Page 387
9084
for God commanded the earth to bring forth hearbs and tr•es with their life and substance:
for God commanded the earth to bring forth herbs and tr•es with their life and substance:
c-acp np1 vvd dt n1 pc-acp vvi av n2 cc n2 p-acp po32 n1 cc n1:
(67) verse (DIV2)
1018
Page 387
9085
but when he created man, though he made his bodie of the dust of the earth, yet his soule came from God ▪ for he breathed into his face the breath of life.
but when he created man, though he made his body of the dust of the earth, yet his soul Come from God ▪ for he breathed into his face the breath of life.
cc-acp c-crq pns31 vvd n1, cs pns31 vvd po31 n1 pp-f dt n1 pp-f dt n1, av po31 n1 vvd p-acp np1 ▪ p-acp pns31 vvd p-acp po31 n1 dt n1 pp-f n1.
(67) verse (DIV2)
1018
Page 387
9086
And herein man excells not onely the hearbs of the field, but all beasts and fowles,
And herein man excels not only the herbs of the field, but all beasts and fowls,
cc av n1 vvz xx av-j dt n2 pp-f dt n1, cc-acp d n2 cc n2,
(67) verse (DIV2)
1018
Page 387
9087
for though they, besides life haue sense and motion from their soules, yet their soules (whether they be qualities or substances it here ▪ killeth not) arising from the matter wherof their bodies subsist, are mortall and vanish to nothing when the bodie perisheth;
for though they, beside life have sense and motion from their Souls, yet their Souls (whither they be qualities or substances it Here ▪ kills not) arising from the matter whereof their bodies subsist, Are Mortal and vanish to nothing when the body Perishes;
c-acp cs pns32, p-acp n1 vhb n1 cc n1 p-acp po32 n2, av po32 n2 (cs pns32 vbb n2 cc n2 pn31 av ▪ vvz xx) vvg p-acp dt n1 c-crq po32 n2 vvi, vbr j-jn cc vvb p-acp pix r-crq dt n1 vvz;
(67) verse (DIV2)
1018
Page 387
9088
so as a beast burnt vp is no beast, but a dead man is a man though his bodie be burnt to nothing,
so as a beast burned up is no beast, but a dead man is a man though his body be burned to nothing,
av c-acp dt n1 vvd a-acp vbz dx n1, cc-acp dt j n1 vbz dt n1 cs po31 n1 vbi vvn p-acp pix,
(67) verse (DIV2)
1018
Page 387
9089
because his soule liues for euer;
Because his soul lives for ever;
c-acp po31 n1 vvz p-acp av;
(67) verse (DIV2)
1018
Page 387
9090
yea and his bodie, though eaten vp of beasts or consumed with fire, by vertue of Gods ordinance shall one day rise againe,
yea and his body, though eaten up of beasts or consumed with fire, by virtue of God's Ordinance shall one day rise again,
uh cc po31 n1, cs vvn a-acp pp-f n2 cc vvn p-acp n1, p-acp n1 pp-f npg1 n1 vmb crd n1 vvi av,
(67) verse (DIV2)
1018
Page 387
9091
and be revnited to the soule:
and be Reunited to the soul:
cc vbi vvn p-acp dt n1:
(67) verse (DIV2)
1018
Page 387
9092
yea the dead bodies of the elect, by vertue of the couenant of grace, haue not onely relation to their soules,
yea the dead bodies of the elect, by virtue of the Covenant of grace, have not only Relation to their Souls,
uh dt j n2 pp-f dt j-vvn, p-acp n1 pp-f dt n1 pp-f n1, vhb xx av-j n1 p-acp po32 n2,
(67) verse (DIV2)
1018
Page 387
9093
but a spirituall vnion with Christ, for they sleepe in him, and by his power shall one day be raised vp to glorie.
but a spiritual Union with christ, for they sleep in him, and by his power shall one day be raised up to glory.
cc-acp dt j n1 p-acp np1, p-acp pns32 vvb p-acp pno31, cc p-acp po31 n1 vmb crd n1 vbb vvn a-acp p-acp n1.
(67) verse (DIV2)
1018
Page 387
9094
And this preheminence Christ would teach vs, when he calleth God, the God of Abraham, who was dead in regard of his bodie long before,
And this pre-eminence christ would teach us, when he calls God, the God of Abraham, who was dead in regard of his body long before,
cc d n1 np1 vmd vvi pno12, c-crq pns31 vvz np1, dt n1 pp-f np1, r-crq vbds j p-acp n1 pp-f po31 n1 av-j a-acp,
(67) verse (DIV2)
1018
Page 387
9274
for when wee truely repent of our sinnes, and beleeue in Christ, God accepts the obedience of Christ for vs,
for when we truly Repent of our Sins, and believe in christ, God accepts the Obedience of christ for us,
c-acp c-crq pns12 av-j vvb pp-f po12 n2, cc vvi p-acp np1, np1 vvz dt n1 pp-f np1 p-acp pno12,
(70) verse (DIV2)
1037
Page 395
9095
and yet saith he, God is the God, not of the dead, that is, which haue no beeing at all) but of the liuing: Now this preferment of man aboue the creature, doth greatly inforce the dutie vpon him to depend vpon ▪ Gods prouidence without distrustfull care,
and yet Says he, God is the God, not of the dead, that is, which have no being At all) but of the living: Now this preferment of man above the creature, does greatly enforce the duty upon him to depend upon ▪ God's providence without distrustful care,
cc av vvz pns31, np1 vbz dt n1, xx pp-f dt j, cst vbz, r-crq vhb dx vbg p-acp d) p-acp pp-f dt j-vvg: av d n1 pp-f n1 p-acp dt n1, vdz av-j vvi dt n1 p-acp pno31 pc-acp vvi p-acp ▪ ng1 n1 p-acp j n1,
(67) verse (DIV2)
1018
Page 387
9096
for if God cloath baser creatures with glorious aray, doubtlesse he will not suffer man his more noble creature to want,
for if God cloth baser creatures with glorious array, doubtless he will not suffer man his more noble creature to want,
c-acp cs np1 n1 jc n2 p-acp j n1, av-j pns31 vmb xx vvi n1 po31 n1 j n1 pc-acp vvi,
(67) verse (DIV2)
1018
Page 388
9097
as the conclusion following doth declare. Shall he not doe much more vnto you, O ye of little faith!
as the conclusion following does declare. Shall he not do much more unto you, Oh you of little faith!
c-acp dt n1 vvg vdz vvi. vmb pns31 xx vdi d dc p-acp pn22, uh pn22 pp-f j n1!
(67) verse (DIV2)
1018
Page 388
9098
That is, shall he not much more cloath you.
That is, shall he not much more cloth you.
cst vbz, vmb pns31 xx av-d dc n1 pn22.
(67) verse (DIV2)
1019
Page 388
9099
Now he amplifieth this conclusion by a reproofe, whereby he would enforce his reason more strongly vpon them, saying, O ye of little faith.
Now he amplifieth this conclusion by a reproof, whereby he would enforce his reason more strongly upon them, saying, Oh you of little faith.
av pns31 vvz d n1 p-acp dt n1, c-crq pns31 vmd vvi po31 n1 av-dc av-j p-acp pno32, vvg, uh pn22 pp-f j n1.
(67) verse (DIV2)
1019
Page 388
9100
In which reproofe two points are to be considered: the persons reprooued, and the cause thereof.
In which reproof two points Are to be considered: the Persons reproved, and the cause thereof.
p-acp r-crq n1 crd n2 vbr pc-acp vbi vvn: dt n2 vvd, cc dt n1 av.
(67) verse (DIV2)
1019
Page 388
9101
The persons are Christs chos•• Disciples, whome he doth not here reprooue for want of faith simply,
The Persons Are Christ chos•• Disciples, whom he does not Here reprove for want of faith simply,
dt n2 vbr npg1 n1 n2, r-crq pns31 vdz xx av vvi p-acp n1 pp-f n1 av-j,
(67) verse (DIV2)
1019
Page 388
9102
but for the weaknesse and small measure of it, because their doubting and distrust in Gods prouidence, was greater then their faith.
but for the weakness and small measure of it, Because their doubting and distrust in God's providence, was greater then their faith.
cc-acp p-acp dt n1 cc j n1 pp-f pn31, c-acp po32 vvg cc n1 p-acp ng1 n1, vbds jc cs po32 n1.
(67) verse (DIV2)
1019
Page 388
9103
Here then we may obserue a distinction of faith in regard of degree and measure;
Here then we may observe a distinction of faith in regard of degree and measure;
av av pns12 vmb vvi dt n1 pp-f n1 p-acp n1 pp-f n1 cc n1;
(67) verse (DIV2)
1020
Page 388
9104
to wit, that beside that full assurance, whereby a man so resteth on Gods promises, that he nothing doubteth through vnbeleefe, as it is saide of Abraham, Rom. 4. 20. there is a weake faith mingled with much doubting, such as was in Christs disciples at this time.
to wit, that beside that full assurance, whereby a man so rests on God's promises, that he nothing doubteth through unbelief, as it is said of Abraham, Rom. 4. 20. there is a weak faith mingled with much doubting, such as was in Christ Disciples At this time.
p-acp n1, cst p-acp d j n1, c-crq dt n1 av vvz p-acp npg1 n2, cst pns31 pix vvz p-acp n1, c-acp pn31 vbz vvn pp-f np1, np1 crd crd a-acp vbz dt j n1 vvn p-acp d vvg, d c-acp vbds p-acp npg1 n2 p-acp d n1.
(67) verse (DIV2)
1020
Page 388
9105
And howsoeuer that doubting which is in weake faith be euill, and here reprooued, yet the faith it selfe is true faith,
And howsoever that doubting which is in weak faith be evil, and Here reproved, yet the faith it self is true faith,
cc c-acp d n-vvg r-crq vbz p-acp j n1 vbi j-jn, cc av vvd, av dt n1 pn31 n1 vbz j n1,
(67) verse (DIV2)
1020
Page 388
9106
and such as brings a man to the state of Adoption and of saluation:
and such as brings a man to the state of Adoption and of salvation:
cc d c-acp vvz dt n1 p-acp dt n1 pp-f n1 cc pp-f n1:
(67) verse (DIV2)
1020
Page 388
9107
for Christ before this reproofe, acknowledged of his Disciples that they were Gods children, calling God their heauenly Father. If any shall say or thinke that this weake faith cannot saue a man,
for christ before this reproof, acknowledged of his Disciples that they were God's children, calling God their heavenly Father. If any shall say or think that this weak faith cannot save a man,
c-acp np1 p-acp d n1, vvn pp-f po31 n2 cst pns32 vbdr npg1 n2, vvg np1 po32 j n1. cs d vmb vvi cc vvb cst d j n1 vmbx vvi dt n1,
(67) verse (DIV2)
1020
Page 388
9108
because his vnbeleefe beeing more then his faith, shall haue more force to condemne him then his faith to saue him:
Because his unbelief being more then his faith, shall have more force to condemn him then his faith to save him:
c-acp po31 n1 vbg av-dc cs po31 n1, vmb vhi dc n1 pc-acp vvi pno31 av po31 n1 pc-acp vvi pno31:
(67) verse (DIV2)
1020
Page 388
9109
I answer, that no man is saued by his faith, because it is perfect without doubting,I answer, that no man is saved by his faith, Because it is perfect without doubting,
pns11 vvb, cst dx n1 vbz vvn p-acp po31 n1, c-acp pn31 vbz j p-acp vvg,
(67) verse (DIV2)
1020
Page 388
9110
but because thereby he laieth holde on Gods mercie in Christ:
but Because thereby he Layeth hold on God's mercy in christ:
cc-acp c-acp av pns31 vvz n1 p-acp npg1 n1 p-acp np1:
(67) verse (DIV2)
1020
Page 388
9111
now a weake faith may doe this truly, though not so perfectly and with such comfort as a strong faith doth:
now a weak faith may do this truly, though not so perfectly and with such Comfort as a strong faith does:
av dt j n1 vmb vdi d av-j, cs xx av av-j cc p-acp d n1 p-acp dt j n1 vdz:
(67) verse (DIV2)
1020
Page 388
9112
and the doubting and vnbeleefe that is in weake faith cannot condemne vs, if so be we bewaile our vnbeleefe,
and the doubting and unbelief that is in weak faith cannot condemn us, if so be we bewail our unbelief,
cc dt vvg cc n1 cst vbz p-acp j n1 vmbx vvi pno12, cs av vbb pns12 vvb po12 n1,
(67) verse (DIV2)
1020
Page 388
9113
and vse meanes diligently to come by a full assurance:
and use means diligently to come by a full assurance:
cc vvi n2 av-j pc-acp vvi p-acp dt j n1:
(67) verse (DIV2)
1020
Page 388
9115
Which point must carefully be obserued and remembred, for the stay and comfort of their soules, that haue in them but this weake saith,
Which point must carefully be observed and remembered, for the stay and Comfort of their Souls, that have in them but this weak Says,
r-crq n1 vmb av-j vbi vvn cc vvn, p-acp dt n1 cc n1 pp-f po32 n2, cst vhb p-acp pno32 p-acp d j vvz,
(67) verse (DIV2)
1020
Page 388
9116
and are troubled much with distrust and doubting.
and Are troubled much with distrust and doubting.
cc vbr vvn av-d p-acp n1 cc vvg.
(67) verse (DIV2)
1020
Page 388
9117
And this is many a true child of Gods estate, for euery one cannot attaine to Abrahams full assurance: but be not discouraged, O thou of little faith;
And this is many a true child of God's estate, for every one cannot attain to Abrahams full assurance: but be not discouraged, Oh thou of little faith;
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(67) verse (DIV2)
1020
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thy doubting and distrust may trouble and grieue thee, but if thou bewaile and lament it, it shall not condemne thee;
thy doubting and distrust may trouble and grieve thee, but if thou bewail and lament it, it shall not condemn thee;
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(67) verse (DIV2)
1020
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onely labour diligently in the meanes for further increase, and by thy weake faith desire to lay hold on Christ,
only labour diligently in the means for further increase, and by thy weak faith desire to lay hold on christ,
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(67) verse (DIV2)
1020
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and so shal all thy wants be couered, and thy sinnes pardoned; for endlesse is Gods mercie in this behalfe, he will not breake the bruised reed,
and so shall all thy Wants be covered, and thy Sins pardoned; for endless is God's mercy in this behalf, he will not break the Bruised reed,
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(67) verse (DIV2)
1020
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nor quench the smoaking flax•, Isay 42. 3. II. Point. The cause why Christ doth thus reprooue them for their small faith, is their distrust in God for raiment; nor quench the smoking flax•, Saiah 42. 3. II Point. The cause why christ does thus reprove them for their small faith, is their distrust in God for raiment;
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(67) verse (DIV2)
1020
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as if he should say, wheras you doubt whether your heauenly father will prouide sufficient raiment for you, notwithstanding you see he araies his baser creatures in glorious manner;
as if he should say, whereas you doubt whither your heavenly father will provide sufficient raiment for you, notwithstanding you see he arrays his baser creatures in glorious manner;
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(67) verse (DIV2)
1021
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9123
euen for this cause are you to bee blamed for small faith.
even for this cause Are you to be blamed for small faith.
av p-acp d n1 vbr pn22 pc-acp vbi vvn p-acp j n1.
(67) verse (DIV2)
1021
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9124
Here then we are to obserue a speciall point touching the propertie of true sauing faith;
Here then we Are to observe a special point touching the property of true Saving faith;
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(67) verse (DIV2)
1022
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9125
namely, that it doth not onely laie hold on the mercie of God for the pardon of sinne,
namely, that it does not only lay hold on the mercy of God for the pardon of sin,
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(67) verse (DIV2)
1022
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9126
and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life.
and life everlasting in Christ but on his promises also for temporal blessings that concern this life.
cc n1 j p-acp npg1 p-acp p-acp po31 n2 av p-acp j n2 cst vvb d n1.
(67) verse (DIV2)
1022
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9127
Neither must this seeme strange to any;
Neither must this seem strange to any;
av-d vmb d vvi j p-acp d;
(67) verse (DIV2)
1022
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9128
and to make it plaine, consider that the promises of God in Scripture are of two sorts; principall, and inferiour.
and to make it plain, Consider that the promises of God in Scripture Are of two sorts; principal, and inferior.
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(67) verse (DIV2)
1022
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9129
The principall promise, is of Christ our redeemer, God and man, and of remission of sinne, and life euerlasting by him.
The principal promise, is of christ our redeemer, God and man, and of remission of sin, and life everlasting by him.
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(67) verse (DIV2)
1022
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9130
The inferiour promises, are of temporall blessings;
The inferior promises, Are of temporal blessings;
dt j-jn n2, vbr pp-f j n2;
(67) verse (DIV2)
1022
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9131
as food, raiment, health, peace, liberty, &c. & these depend vpon the main promise of Christ,
as food, raiment, health, peace, liberty, etc. & these depend upon the main promise of christ,
c-acp n1, n1, n1, n1, n1, av cc d vvb p-acp dt j n1 pp-f np1,
(67) verse (DIV2)
1022
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9132
so farforth as they are for our good;
so farforth as they Are for our good;
av av c-acp pns32 vbr p-acp po12 j;
(67) verse (DIV2)
1022
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9133
for in Christ all the promises of God, whether they concerne life eternall, or this temporall life, are yea and amen, that is, sure and certaine to Gods children.
for in christ all the promises of God, whither they concern life Eternal, or this temporal life, Are yea and Amen, that is, sure and certain to God's children.
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(67) verse (DIV2)
1022
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9134
And hence it is, that when by true faith a man laies holde on the maine promise of God in Christ, he doth withall apprehend the promises of God for temporall blessings:
And hence it is, that when by true faith a man lays hold on the main promise of God in christ, he does withal apprehend the promises of God for temporal blessings:
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(67) verse (DIV2)
1022
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9275
as if wee had perfectly satisfied his iustice, and done his will in our own persons.
as if we had perfectly satisfied his Justice, and done his will in our own Persons.
c-acp cs pns12 vhd av-j vvn po31 n1, cc vdi po31 n1 p-acp po12 d n2.
(70) verse (DIV2)
1037
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9135
the heart that saith by faith, God will pardon my sinne, and saue my soule, will say also by the same faith, God will giue me food and raiment,
the heart that Says by faith, God will pardon my sin, and save my soul, will say also by the same faith, God will give me food and raiment,
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(67) verse (DIV2)
1022
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9136
and all things sufficient for this life. and all things sufficient for this life.
cc d n2 j p-acp d n1.
(67) verse (DIV2)
1022
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9137
Thus Abraham, by the same faith whereby he was iustified, beleeued Gods promise, that hee should haue a sonne in his olde age:
Thus Abraham, by the same faith whereby he was justified, believed God's promise, that he should have a son in his old age:
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(67) verse (DIV2)
1022
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9138
and Noah beleeued Gods promise of his preseruation in the Arke, by the same faith whereby he was made heire of righteousnesse. This point must be obserued,
and Noah believed God's promise of his preservation in the Ark, by the same faith whereby he was made heir of righteousness. This point must be observed,
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(67) verse (DIV2)
1022
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9139
and the order remembred, wherein faith laies hold vpon the promises; First, it apprehends mercie in Christ, and then prouidence for this life.
and the order remembered, wherein faith lays hold upon the promises; First, it apprehends mercy in christ, and then providence for this life.
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(67) verse (DIV2)
1022
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9140
Now hence we learne, that as we looke to be saued by our faith after death,
Now hence we Learn, that as we look to be saved by our faith After death,
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(67) verse (DIV2)
1022
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9141
so wee must liue by faith in this world;
so we must live by faith in this world;
av pns12 vmb vvi p-acp n1 p-acp d n1;
(67) verse (DIV2)
1022
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9142
if wee relie vpon his mercie for our soules, we must depend vpon his prouidence for our bodies:
if we rely upon his mercy for our Souls, we must depend upon his providence for our bodies:
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(67) verse (DIV2)
1022
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9143
how this is done, we shall see afterward; for how should we cast our selues vpon Gods mercie for the kingdome of heauen,
how this is done, we shall see afterwards; for how should we cast our selves upon God's mercy for the Kingdom of heaven,
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(67) verse (DIV2)
1022
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9144
if wee cannot depend vpon his prouidence for food and raiment. Lastly, hereby we may trie our faith what it is, true or •ained; weake or strong:
if we cannot depend upon his providence for food and raiment. Lastly, hereby we may try our faith what it is, true or •ained; weak or strong:
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(67) verse (DIV2)
1022
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9145
for this Christ here tells vs, that the more we are distracted with worldly cares, the lesse is our beleefe in God:
for this christ Here tells us, that the more we Are distracted with worldly Cares, the less is our belief in God:
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(67) verse (DIV2)
1023
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9146
for distrustfull care comes from vnbeleefe in Gods prouidence:
for distrustful care comes from unbelief in God's providence:
c-acp j n1 vvz p-acp n1 p-acp npg1 n1:
(67) verse (DIV2)
1023
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9147
and the lesse we trust in God for temporall things, the lesse doe we beleeue eternall mercies,
and the less we trust in God for temporal things, the less doe we believe Eternal Mercies,
cc dt av-dc pns12 vvb p-acp np1 p-acp j n2, dt av-dc n1 pns12 vvb j n2,
(67) verse (DIV2)
1023
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9148
for the same faith laies hold on both:
for the same faith lays hold on both:
p-acp dt d n1 vvz n1 p-acp d:
(67) verse (DIV2)
1023
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9149
but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes,
but if we can truly depend upon God for temporal blessings in the Sobrium use of lawful means,
cc-acp cs pns12 vmb av-j vvi p-acp np1 p-acp j n2 p-acp dt j n1 pp-f j n2,
(67) verse (DIV2)
1023
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9150
then we shall relie vpon his mercie for the saluation of our soules.
then we shall rely upon his mercy for the salvation of our Souls.
cs pns12 vmb vvi p-acp po31 n1 p-acp dt n1 pp-f po12 n2.
(67) verse (DIV2)
1023
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9151
This triall is not made in prosperitie, for when God sends aboundance, euery one will trust in him:
This trial is not made in Prosperity, for when God sends abundance, every one will trust in him:
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(67) verse (DIV2)
1023
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9152
but when want comes, then is the triall of thy faith; if then thou •el•e on God, though meanes faile, thy faith is strong:
but when want comes, then is the trial of thy faith; if then thou •el•e on God, though means fail, thy faith is strong:
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(67) verse (DIV2)
1023
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9153
but if thy heart be oppressed with sorrow and feare, and thou make no conscience of vnlawfull meanes,
but if thy heart be oppressed with sorrow and Fear, and thou make no conscience of unlawful means,
cc-acp cs po21 n1 vbi vvn p-acp n1 cc n1, cc pns21 vvb dx n1 pp-f j n2,
(67) verse (DIV2)
1023
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9154
so it may supplie thy want; then suspect thy selfe, thy faith is weake, or none at all:
so it may supply thy want; then suspect thy self, thy faith is weak, or none At all:
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(67) verse (DIV2)
1023
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9155
for the iust shall liue by faith in all estates.
for the just shall live by faith in all estates.
c-acp dt j vmb vvi p-acp n1 p-acp d n2.
(67) verse (DIV2)
1023
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9156
vers. 31. Therefore take no thought, saying, What shall we eate? or what shall we drinke? or wherewith shall we be cloathed ▪
vers. 31. Therefore take no Thought, saying, What shall we eat? or what shall we drink? or wherewith shall we be clothed ▪
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(68) verse (DIV2)
1023
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9157
Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse. The reasons of his repetition be these:
Here christ again repeateth his Commandment against distrustful care given in the 25. verse. The Reasons of his repetition be these:
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(68) verse (DIV2)
1024
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9158
First, to set an edge vpon the commandement, that so it may more sharply and deepely enter into their hearts, as we said before.
First, to Set an edge upon the Commandment, that so it may more sharply and deeply enter into their hearts, as we said before.
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(68) verse (DIV2)
1024
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9159
Secondly, to further his disciples in this practise of faith, for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner, whereby their faith must needes be much confirmed:
Secondly, to further his Disciples in this practice of faith, for by this often repetition he gives them occasion to meditate and think upon the duty the oftener, whereby their faith must needs be much confirmed:
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(68) verse (DIV2)
1024
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9160
for this we must know for our direction to get and strengthen true faith in our hearts, that a man is not a meere patient in the receiuing and strengthening of this grace;
for this we must know for our direction to get and strengthen true faith in our hearts, that a man is not a mere patient in the receiving and strengthening of this grace;
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(68) verse (DIV2)
1024
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9161
it comes not from God to vs, as visions did to the Prophets in a dreame in the night,
it comes not from God to us, as visions did to the prophets in a dream in the night,
pn31 vvz xx p-acp np1 p-acp pno12, c-acp n2 vdd p-acp dt n2 p-acp dt n1 p-acp dt n1,
(68) verse (DIV2)
1024
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9162
or as the print of the seale is set into the waxe, but God workes it in the vse of ordinarie meanes.
or as the print of the seal is Set into the wax, but God works it in the use of ordinary means.
cc p-acp dt n1 pp-f dt n1 vbz vvn p-acp dt n1, cc-acp np1 vvz pn31 p-acp dt n1 pp-f j n2.
(68) verse (DIV2)
1024
Page 390
9163
And therefore if we would haue faith wrought or increased in vs, we must doe that which by nature we may doe;
And Therefore if we would have faith wrought or increased in us, we must do that which by nature we may do;
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(68) verse (DIV2)
1024
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9164
to wit, heare the word preached, and read, we must meditate therein, and labour so to vrge the promises of God vpon our owne hearts;
to wit, hear the word preached, and read, we must meditate therein, and labour so to urge the promises of God upon our own hearts;
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(68) verse (DIV2)
1024
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9165
yea, we must doe what we can, to stirre vp in our hearts a desire to beleeue,
yea, we must do what we can, to stir up in our hearts a desire to believe,
uh, pns12 vmb vdi r-crq pns12 vmb, pc-acp vvi a-acp p-acp po12 n2 dt n1 pc-acp vvi,
(68) verse (DIV2)
1024
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9166
and to striue against doubting and distrust, and therefore must giue our selues to praier with sighs and groanes to God,
and to strive against doubting and distrust, and Therefore must give our selves to prayer with sighs and groans to God,
cc pc-acp vvi p-acp vvg cc n1, cc av vmb vvi po12 n2 p-acp n1 p-acp n2 cc vvz p-acp np1,
(68) verse (DIV2)
1024
Page 390
9167
for the working of his spirit in our hearts.
for the working of his Spirit in our hearts.
p-acp dt n-vvg pp-f po31 n1 p-acp po12 n2.
(68) verse (DIV2)
1024
Page 390
9168
Now touching this cōmandement against distrustfull care, we handled it in the 25. v. shewing how farre our care must goe for things needfull, and where it must stay.
Now touching this Commandment against distrustful care, we handled it in the 25. v. showing how Far our care must go for things needful, and where it must stay.
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(68) verse (DIV2)
1025
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9169
It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull, and there stay;
It must extend it self to the diligent use of lawful ordinary means to procure things needful, and there stay;
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(68) verse (DIV2)
1025
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9170
giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours.
giving place to faith to wait upon God's providence for the blessing of our endeavours.
vvg n1 p-acp n1 pc-acp vvi p-acp ng1 n1 p-acp dt n1 pp-f po12 n2.
(68) verse (DIV2)
1025
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9171
The distrustfull care which perplexeth the heart about the successe of our lawfull labours, is that which Christ forbids,
The distrustful care which perplexes the heart about the success of our lawful labours, is that which christ forbids,
dt j n1 r-crq vvz dt n1 p-acp dt n1 pp-f po12 j n2, vbz d r-crq np1 vvz,
(68) verse (DIV2)
1025
Page 391
9172
and it is that euil sicknesse which infects most mens soules, as they may easily discerne by obseruing these things:
and it is that evil sickness which infects most men's Souls, as they may Easily discern by observing these things:
cc pn31 vbz d j-jn n1 r-crq vvz av-ds ng2 n2, c-acp pns32 vmb av-j vvi p-acp vvg d n2:
(68) verse (DIV2)
1025
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9173
What it is, that oft breakes their sleepe in the night: what comes first into their thoughts when they awake; What it is, that oft breaks their sleep in the night: what comes First into their thoughts when they awake;
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(68) verse (DIV2)
1025
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9174
and what their mindes runne• most vpon all the day long; and whereabout they can take greatest paines with most delight, and least wearinesse. and what their minds runne• most upon all the day long; and whereabout they can take greatest pains with most delight, and least weariness.
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(68) verse (DIV2)
1025
Page 391
9175
If it be for the things of this world, then distrustfull care infects their soules, which we must striue against,
If it be for the things of this world, then distrustful care infects their Souls, which we must strive against,
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(68) verse (DIV2)
1025
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9176
and learne to liue by faith.
and Learn to live by faith.
cc vvb pc-acp vvi p-acp n1.
(68) verse (DIV2)
1025
Page 391
9177
Here onely obs•••e how Christ describes this vnlawfull care by the effects of it in distrustfull persons, bringing them in, saying, What shall we eate? what shall we drinke? or wherewith shall we be cloathed? And thus indeede they vse to complaine, especially when they haue great charges and slender meanes,
Here only obs•••e how christ describes this unlawful care by the effects of it in distrustful Persons, bringing them in, saying, What shall we eat? what shall we drink? or wherewith shall we be clothed? And thus indeed they use to complain, especially when they have great charges and slender means,
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(68) verse (DIV2)
1026
Page 391
9178
or els doe ▪ sustaine any great losses, then, how shall we liue? what shall we doe? and such like speeches of distrust:
or Else do ▪ sustain any great losses, then, how shall we live? what shall we do? and such like Speeches of distrust:
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(68) verse (DIV2)
1026
Page 391
9179
which Christ here iustly reprooues, because they blame God for his dealing towards them;
which christ Here justly reproves, Because they blame God for his dealing towards them;
r-crq np1 av av-j vvz, c-acp pns32 vvb np1 p-acp po31 n-vvg p-acp pno32;
(68) verse (DIV2)
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as though he had no care of them, or would not prouide things needefull for them.
as though he had no care of them, or would not provide things needful for them.
c-acp cs pns31 vhd dx n1 pp-f pno32, cc vmd xx vvi n2 j p-acp pno32.
(68) verse (DIV2)
1026
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9181
We therefore must here learne to shut our mouthes against distrustfull thoughts, and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire, Moses tells him it was the Lords doing, who would be glorified in all that come neere him;
We Therefore must Here Learn to shut our mouths against distrustful thoughts, and beware we murmur not nor complain of his dealing towards us When Aaron's two Sons Nadab and Abihu were both slain for offering strange fire, Moses tells him it was the lords doing, who would be glorified in all that come near him;
pns12 av vmb av vvi pc-acp vvi po12 n2 p-acp j n2, cc vvb pns12 vvb xx ccx vvb pp-f po31 n-vvg p-acp pno12 c-crq npg1 crd n2 np1 cc np1 vbdr av-d vvn p-acp vvg j n1, np1 vvz pno31 pn31 vbds dt n2 vdg, r-crq vmd vbi vvn p-acp d cst vvb av-j pno31;
(68) verse (DIV2)
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then the text saith, Aaron held his peace. And Dauid notably testifieth his contentation in Gods prouidence, Psal. 39. 2. I held my peace, and said nothing:
then the text Says, Aaron held his peace. And David notably Testifieth his contentation in God's providence, Psalm 39. 2. I held my peace, and said nothing:
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(68) verse (DIV2)
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yea, v. 9. I should haue beene dumb and not haue opened my mouth, because thou Lord diddest it.
yea, v. 9. I should have been dumb and not have opened my Mouth, Because thou Lord didst it.
uh, n1 crd pns11 vmd vhi vbn j cc xx vhi vvn po11 n1, c-acp pns21 n1 vdd2 pn31.
(68) verse (DIV2)
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Excellent is that saying of the Lord, Isa. 30. 15. In rest and quietnesse shall y• be saued, in quietnesse and confidence shall be your strength:
Excellent is that saying of the Lord, Isaiah 30. 15. In rest and quietness shall y• be saved, in quietness and confidence shall be your strength:
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(68) verse (DIV2)
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meaning, that by patience and contentation a man shewes strong confidence in God:
meaning, that by patience and contentation a man shows strong confidence in God:
vvg, cst p-acp n1 cc n1 dt n1 vvz j n1 p-acp np1:
(68) verse (DIV2)
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so that though Gods dealing seeme neuer so hard, we must beware of impatient words and murmuring thoughts, endeauouring to say with Eli, It is the Lord, let him doe what seemeth good in his eyes:
so that though God's dealing seem never so hard, we must beware of impatient words and murmuring thoughts, endeavouring to say with Eli, It is the Lord, let him do what seems good in his eyes:
av cst cs npg1 n-vvg vvi av av j, pns12 vmb vvi pp-f j n2 cc j-vvg n2, vvg pc-acp vvi p-acp np1, pn31 vbz dt n1, vvb pno31 vdi r-crq vvz j p-acp po31 n2:
(68) verse (DIV2)
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and with Iob, Though he kill me, yet will I trust in him.
and with Job, Though he kill me, yet will I trust in him.
cc p-acp np1, cs pns31 vvb pno11, av vmb pns11 vvi p-acp pno31.
(68) verse (DIV2)
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v. 32. For after all these things seeke the Gentiles: for your heauenly Father knoweth that ye haue neede of all these things.
v. 32. For After all these things seek the Gentiles: for your heavenly Father Knoweth that you have need of all these things.
n1 crd p-acp p-acp d d n2 vvb dt n2-j: p-acp po22 j n1 vvz cst pn22 vhb n1 pp-f d d n2.
(69) verse (DIV2)
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This verse containes Christs fifth and sixth reasons, to disswade his hearers from distrustfull care. The fifth is drawne from the practise of the Gentiles, and it standeth thus:
This verse contains Christ fifth and sixth Reasons, to dissuade his hearers from distrustful care. The fifth is drawn from the practice of the Gentiles, and it Stands thus:
d n1 vvz npg1 ord cc ord n2, pc-acp vvi po31 n2 p-acp j n1. dt ord vbz vvn p-acp dt n1 pp-f dt np1, cc pn31 vvz av:
(69) verse (DIV2)
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That which the Gentiles doe which know not God, you must not doe, (they doing amisse:)
That which the Gentiles doe which know not God, you must not do, (they doing amiss:)
cst r-crq dt np1 n1 r-crq vvb xx np1, pn22 vmb xx vdi, (pns32 vdg av:)
(69) verse (DIV2)
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But the Gentiles seeke thus distrustfully for things needefull: Therefore you must not doe so.
But the Gentiles seek thus distrustfully for things needful: Therefore you must not do so.
p-acp dt n2-j vvb av av-j p-acp n2 j: av pn22 vmb xx vdi av.
(69) verse (DIV2)
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The words in the originall whereby Christ declareth this behauiour of the Gentiles, be more full and emphaticall then our translation doth expresse:
The words in the original whereby christ Declareth this behaviour of the Gentiles, be more full and emphatical then our Translation does express:
dt n2 p-acp dt j-jn c-crq np1 vvz d n1 pp-f dt n2-j, vbb av-dc j cc j cs po12 n1 vdz vvi:
(69) verse (DIV2)
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for they import that the Gentiles set themselues to seeke, or seeke with all their might.
for they import that the Gentiles Set themselves to seek, or seek with all their might.
c-acp pns32 vvb cst dt n2-j vvb px32 pc-acp vvi, cc vvb p-acp d po32 n1.
(69) verse (DIV2)
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Which must be obserued, because it is not a sinne simply to seeke things necessarie, but wholly to giue our selues thereto, that is, the sinne;
Which must be observed, Because it is not a sin simply to seek things necessary, but wholly to give our selves thereto, that is, the sin;
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(69) verse (DIV2)
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because it proceedes from distrust in God.
Because it proceeds from distrust in God.
c-acp pn31 vvz p-acp n1 p-acp np1.
(69) verse (DIV2)
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Quest. Why did the Gentiles thus wholly giue themselues to seeke things necessarie? Ans. Because they know not 〈 ◊ 〉 true God, nor his prouidence;Quest. Why did the Gentiles thus wholly give themselves to seek things necessary? Ans. Because they know not 〈 ◊ 〉 true God, nor his providence;
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(69) verse (DIV2)
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they were not acquainted with his word, as Dauid saith ▪ And this was the state of all the world before Christs comming, the Iewes onely excepted,
they were not acquainted with his word, as David Says ▪ And this was the state of all the world before Christ coming, the Iewes only excepted,
pns32 vbdr xx vvn p-acp po31 n1, c-acp np1 vvz ▪ cc d vbds dt n1 pp-f d dt n1 p-acp npg1 n-vvg, dt np2 av-j vvn,
(69) verse (DIV2)
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and their forefathers, with some few Proselytes, who by conuersing with Gods people were conuerted to true religion. This point well obserued;
and their Forefathers, with Some few Proselytes, who by conversing with God's people were converted to true Religion. This point well observed;
cc po32 n2, p-acp d d n2, r-crq p-acp vvg p-acp npg1 n1 vbdr vvn p-acp j n1. d n1 av vvn;
(69) verse (DIV2)
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first, ouerthrowes the opinion of vniuersall grace, as a meere deuise of mans braine:
First, overthrows the opinion of universal grace, as a mere devise of men brain:
ord, vvz dt n1 pp-f j n1, p-acp dt j n1 pp-f ng1 n1:
(69) verse (DIV2)
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for if the Gentiles knew not the true God, how should they know the way to life? if God gaue them not so much grace, whereby they could depend vpon his prouidence for the things of this life, much lesse did he giue them grace to beleeue and to be saued, if they would.
for if the Gentiles knew not the true God, how should they know the Way to life? if God gave them not so much grace, whereby they could depend upon his providence for the things of this life, much less did he give them grace to believe and to be saved, if they would.
c-acp cs dt n2-j vvd xx dt j np1, q-crq vmd pns32 vvi dt n1 p-acp n1? cs np1 vvd pno32 xx av av-d n1, c-crq pns32 vmd vvi p-acp po31 n1 p-acp dt n2 pp-f d n1, av-d av-dc vdd pns31 vvi pno32 n1 pc-acp vvi cc pc-acp vbi vvn, cs pns32 vmd.
(69) verse (DIV2)
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Secondly, this shewes that they who set their hearts vpon the world, and giue themselues to seeke earthly things, are as Gentiles and Pagans;
Secondly, this shows that they who Set their hearts upon the world, and give themselves to seek earthly things, Are as Gentiles and Pagans;
ord, d n2 cst pns32 r-crq vvb po32 n2 p-acp dt n1, cc vvi px32 pc-acp vvi j n2, vbr p-acp n2-j cc n2-jn;
(69) verse (DIV2)
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they haue not yet attained to this principle of Christianitie, to depend vpon Gods prouidence by faith:
they have not yet attained to this principle of Christianity, to depend upon God's providence by faith:
pns32 vhb xx av vvn p-acp d n1 pp-f np1, pc-acp vvi p-acp ng1 n1 p-acp n1:
(69) verse (DIV2)
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they see no prouidence, and so rely onely vpon the meanes, whereby they sacrifice to their owne paynes and industrie,
they see no providence, and so rely only upon the means, whereby they sacrifice to their own pains and industry,
pns32 vvb dx n1, cc av vvb av-j p-acp dt n2, c-crq pns32 vvb p-acp po32 d n2 cc n1,
(69) verse (DIV2)
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and so make themselues their owne God.
and so make themselves their own God.
cc av vvi px32 pc-acp d n1.
(69) verse (DIV2)
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This is the state of many among vs, who beare the name of Christians ▪ but indeed and practise are as Turkes, and Pagans:
This is the state of many among us, who bear the name of Christians ▪ but indeed and practice Are as Turks, and Pagans:
d vbz dt n1 pp-f d p-acp pno12, r-crq vvb dt n1 pp-f np1 ▪ cc-acp av cc n1 vbr p-acp n2, cc n2-jn:
(69) verse (DIV2)
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and this reason alone well waighed is sufficient to mooue any christian heart in a moderate care to seeke earthly things.
and this reason alone well weighed is sufficient to move any christian heart in a moderate care to seek earthly things.
cc d n1 av-j av vvn vbz j pc-acp vvi d njp n1 p-acp dt j n1 pc-acp vvi j n2.
(69) verse (DIV2)
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Thirdly, marke the ground of this reason;
Thirdly, mark the ground of this reason;
ord, vvb dt n1 pp-f d n1;
(69) verse (DIV2)
1033
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9208
Christs disciples had the true God for their God, which the Gentiles had not, and therefore they must differ from the Gentiles in their behauiour.
Christ Disciples had the true God for their God, which the Gentiles had not, and Therefore they must differ from the Gentiles in their behaviour.
npg1 n2 vhd dt j np1 p-acp po32 n1, r-crq dt np1 vhd xx, cc av pns32 vmb vvi p-acp dt n2-j p-acp po32 n1.
(69) verse (DIV2)
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This teacheth vs, that in all things Gods children must be vnlike the heathen, for in euill things we must forsake them,
This Teaches us, that in all things God's children must be unlike the heathen, for in evil things we must forsake them,
np1 vvz pno12, cst p-acp d n2 ng1 n2 vmb vbi av-j dt j-jn, c-acp p-acp j-jn n2 pns12 vmb vvi pno32,
(69) verse (DIV2)
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and in all things that be good we must excell them. and in all things that be good we must excel them.
cc p-acp d n2 cst vbb j pns12 vmb vvi pno32.
(69) verse (DIV2)
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The sonne of a prince will not shew him selfe like a begger in any thing ▪ no more should the child of God, in any thing conforme himselfe vnto the world.
The son of a Prince will not show him self like a beggar in any thing ▪ no more should the child of God, in any thing conform himself unto the world.
dt n1 pp-f dt n1 vmb xx vvi pno31 n1 av-j dt n1 p-acp d n1 ▪ dx dc vmd dt n1 pp-f np1, p-acp d n1 vvi px31 p-acp dt n1.
(69) verse (DIV2)
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O then how vnworthie doe we walke of ourvocation ▪ for the verie sinnes of the heathen are rife among vs,
O then how unworthy doe we walk of ourvocation ▪ for the very Sins of the heathen Are rife among us,
sy av c-crq j n1 pns12 vvb pp-f n1 ▪ p-acp dt j n2 pp-f dt j-jn vbr j p-acp pno12,
(69) verse (DIV2)
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as vncleannesse, drunkennesse, slandering, and oppression;
as uncleanness, Drunkenness, slandering, and oppression;
c-acp n1, n1, vvg, cc n1;
(69) verse (DIV2)
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nay many among vs exceede the Pagans in mercilesse dealing towards the poore, for they neuer knew that Christ came for reliefe in the person of his poore,
nay many among us exceed the Pagans in merciless dealing towards the poor, for they never knew that christ Come for relief in the person of his poor,
uh-x d p-acp pno12 vvi dt n2-jn p-acp j n-vvg p-acp dt j, c-acp pns32 av-x vvd cst np1 vvd p-acp n1 p-acp dt n1 pp-f po31 j,
(69) verse (DIV2)
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and yet many among them were more mercifull, then many now a dayes that beare the name of Christians:
and yet many among them were more merciful, then many now a days that bear the name of Christians:
cc av d p-acp pno32 vbdr av-dc j, cs d av dt n2 cst vvb dt n1 pp-f np1:
(69) verse (DIV2)
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for doe not the poore sometime die for want of releefe? and doe not many among vs make a game of Gods iudgment vpon the poore, selling their commodities deerest when the poore haue greatest want and neede? wel,
for do not the poor sometime die for want of relief? and do not many among us make a game of God's judgement upon the poor, selling their commodities dearest when the poor have greatest want and need? well,
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(69) verse (DIV2)
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if we wil approoue our selues to be Gods peculiar ones, let vs be ashamed to be like the heathen in any euill,
if we will approve our selves to be God's peculiar ones, let us be ashamed to be like the heathen in any evil,
cs pns12 vmb vvi po12 n2 pc-acp vbi n2 j pi2, vvb pno12 vbi j pc-acp vbi av-j dt j-jn p-acp d n-jn,
(69) verse (DIV2)
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or not to goe beyond them in that which is good. For your heauenly father knoweth that you haue neede of all these things.
or not to go beyond them in that which is good. For your heavenly father Knoweth that you have need of all these things.
cc xx pc-acp vvi p-acp pno32 p-acp d r-crq vbz j. p-acp po22 j n1 vvz cst pn22 vhb n1 pp-f d d n2.
(69) verse (DIV2)
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These wordes containe Christs sixth reason to his Disciples against distrustfull care, drawen from Gods speciall prouidence ouer them:
These words contain Christ sixth reason to his Disciples against distrustful care, drawn from God's special providence over them:
d n2 vvi npg1 ord n1 p-acp po31 n2 p-acp j n1, vvn p-acp npg1 j n1 p-acp pno32:
(69) verse (DIV2)
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and it also includes an answer to a secret obiection against Christs command: for some man might say;
and it also includes an answer to a secret objection against Christ command: for Some man might say;
cc pn31 av vvz dt n1 p-acp dt j-jn n1 p-acp npg1 n1: c-acp d n1 vmd vvi;
(69) verse (DIV2)
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If we may not be carefull for things needfull, who shall prouide them? Christ here answers;
If we may not be careful for things needful, who shall provide them? christ Here answers;
cs pns12 vmb xx vbi j p-acp n2 j, r-crq vmb vvi pno32? np1 av vvz;
(69) verse (DIV2)
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you must not be distrustfully carefull, for you haue a father in heauen, who knowes whereof you haue need, and careth for you. you must not be distrustfully careful, for you have a father in heaven, who knows whereof you have need, and Careth for you.
pn22 vmb xx vbi av-j j, c-acp pn22 vhb dt n1 p-acp n1, r-crq vvz c-crq pn22 vhb n1, cc vvz p-acp pn22.
(69) verse (DIV2)
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9223
Now looke whereof God takes care in your behalfe, you need not trouble your selues further then the sober vse of lawfull meanes:
Now look whereof God Takes care in your behalf, you need not trouble your selves further then the Sobrium use of lawful means:
av vvb c-crq np1 vvz n1 p-acp po22 n1, pn22 vvb xx vvi po22 n2 av-jc cs dt j n1 pp-f j n2:
(69) verse (DIV2)
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9224
But God your heauenly father takes notice of your estate, and will prouide that which is best for you:
But God your heavenly father Takes notice of your estate, and will provide that which is best for you:
cc-acp np1 po22 j n1 vvz n1 pp-f po22 n1, cc vmb vvi d r-crq vbz js p-acp pn22:
(69) verse (DIV2)
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and therefore you need not to vexe your minds there-about. A most worthie reason, and alone sufficient to driue vs from distrustfull care:and Therefore you need not to vex your minds thereabout. A most worthy reason, and alone sufficient to driven us from distrustful care:
cc av pn22 vvb xx pc-acp vvi po22 n2 j. dt av-ds j n1, cc av-j j pc-acp vvi pno12 p-acp j n1:
(69) verse (DIV2)
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for this acquainteth vs with Gods particular and speciall prouidence ouer vs, taking notice of our estate whatsoeuer it is,
for this acquainteth us with God's particular and special providence over us, taking notice of our estate whatsoever it is,
c-acp d vvz pno12 p-acp npg1 j cc j n1 p-acp pno12, vvg n1 pp-f po12 n1 r-crq pn31 vbz,
(69) verse (DIV2)
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and disposing it to the best. In regard whereof we must learne contentation in all estates of this life, in sickenesse, as in health; in trouble, as in peace;
and disposing it to the best. In regard whereof we must Learn contentation in all estates of this life, in sickness, as in health; in trouble, as in peace;
cc vvg pn31 p-acp dt js. p-acp n1 c-crq pns12 vmb vvi n1 p-acp d n2 pp-f d n1, p-acp n1, c-acp p-acp n1; p-acp n1, c-acp p-acp n1;
(69) verse (DIV2)
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9228
and in want, as well as in aboundance;
and in want, as well as in abundance;
cc p-acp n1, c-acp av c-acp p-acp n1;
(69) verse (DIV2)
1035
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9229
for whatsoeuer our estate be, it is according to the good pleasure of our heauenly father, who is infinite in power and wisdome, both knowing what is best,
for whatsoever our estate be, it is according to the good pleasure of our heavenly father, who is infinite in power and Wisdom, both knowing what is best,
p-acp r-crq po12 n1 vbi, pn31 vbz vvg p-acp dt j n1 pp-f po12 j n1, r-crq vbz j p-acp n1 cc n1, d n-vvg r-crq vbz js,
(69) verse (DIV2)
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and able to turne all to our good, as we shall surely finde by comfortable experience,
and able to turn all to our good, as we shall surely find by comfortable experience,
cc j pc-acp vvi d p-acp po12 j, c-acp pns12 vmb av-j vvi p-acp j n1,
(69) verse (DIV2)
1035
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9231
if by faith we depend vpon him.
if by faith we depend upon him.
cs p-acp n1 pns12 vvb p-acp pno31.
(69) verse (DIV2)
1035
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9232
This Dauid knew well, and therefore saith, he will not feare though he walke through the valley of the shadowe of death;
This David knew well, and Therefore Says, he will not Fear though he walk through the valley of the shadow of death;
np1 np1 vvd av, cc av vvz, pns31 vmb xx vvi cs pns31 vvb p-acp dt n1 pp-f dt n1 pp-f n1;
(69) verse (DIV2)
1035
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9233
why? for thou art with me, thy rod and staffe;
why? for thou art with me, thy rod and staff;
c-crq? c-acp pns21 vb2r p-acp pno11, po21 n1 cc n1;
(69) verse (DIV2)
1035
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9234
that is, thy spirit, thy word, and prouidence comfort me. If our hearts were setled in thi, point, we should not be impatient in distresse, nor dead hearted in want;
that is, thy Spirit, thy word, and providence Comfort me. If our hearts were settled in thy, point, we should not be impatient in distress, nor dead hearted in want;
cst vbz, po21 n1, po21 n1, cc n1 vvb pno11. cs po12 n2 vbdr vvn p-acp po21, vvb, pns12 vmd xx vbi j p-acp n1, ccx j j-vvn p-acp n1;
(69) verse (DIV2)
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9235
nay it would make vs cheerefull in the houre of death ▪ for hereby we should be assured that these estates were better for vs,
nay it would make us cheerful in the hour of death ▪ for hereby we should be assured that these estates were better for us,
uh pn31 vmd vvi pno12 j p-acp dt n1 pp-f n1 ▪ c-acp av pns12 vmd vbi vvn cst d n2 vbdr jc p-acp pno12,
(69) verse (DIV2)
1035
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9236
then peace, wealth, or life it selfe, because they come by the will of our heauenly father, who knoweth whereof we haue neede:
then peace, wealth, or life it self, Because they come by the will of our heavenly father, who Knoweth whereof we have need:
cs n1, n1, cc n1 pn31 n1, c-acp pns32 vvb p-acp dt n1 pp-f po12 j n1, r-crq vvz c-crq pns12 vhb n1:
(69) verse (DIV2)
1035
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9237
and therefore let vs labour by faith to be assured of our adoption, that we may know God to be our father,
and Therefore let us labour by faith to be assured of our adoption, that we may know God to be our father,
cc av vvb pno12 vvi p-acp n1 pc-acp vbi vvn pp-f po12 n1, cst pns12 vmb vvi np1 pc-acp vbi po12 n1,
(69) verse (DIV2)
1035
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9238
and then by the same faith we shall be easily assured, that he will turne all things that befall vs, to our good.
and then by the same faith we shall be Easily assured, that he will turn all things that befall us, to our good.
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(69) verse (DIV2)
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Vers. 33. But first seeke the kingdome of God and his righteousnesse, and all these things shall be ministred vnto you.
Vers. 33. But First seek the Kingdom of God and his righteousness, and all these things shall be ministered unto you.
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(70) verse (DIV2)
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Our Sauiour Christ hauing by sixe seuerall arguments disswaded his Disciples from distrustfull care, doth here shew vnto them, what care that is, which ought alwaies to possesse their hearts;
Our Saviour christ having by sixe several Arguments dissuaded his Disciples from distrustful care, does Here show unto them, what care that is, which ought always to possess their hearts;
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to wit, Care after the kingdome of God and his righteousnesse.
to wit, Care After the Kingdom of God and his righteousness.
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(70) verse (DIV2)
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And this care he imposeth vpon them by expresse command, saying, First seeke ye the kingdome of God and his righteousnesse;
And this care he Imposes upon them by express command, saying, First seek you the Kingdom of God and his righteousness;
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(70) verse (DIV2)
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and then vrgeth the entertaining of it, by an effectuall reason, and all these things shall bee ministred vnto you.
and then urges the entertaining of it, by an effectual reason, and all these things shall be ministered unto you.
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(70) verse (DIV2)
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The Exposition. There bee two things here inioyned vs to seeke ▪ Gods kingdome, and righteousnesse: The Exposition. There be two things Here enjoined us to seek ▪ God's Kingdom, and righteousness:
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(70) verse (DIV2)
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and of both these Christ saith, First seeke, that is, before all, and aboue all worldly things, let your principall care and indeauour be, to procure these vnto your selues.
and of both these christ Says, First seek, that is, before all, and above all worldly things, let your principal care and endeavour be, to procure these unto your selves.
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(70) verse (DIV2)
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By kingdome of God is here meant, a state and condition of man in this life, whereby in Christ he enioyes the fauour of God,
By Kingdom of God is Here meant, a state and condition of man in this life, whereby in christ he enjoys the favour of God,
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(70) verse (DIV2)
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and hath right to euerlasting life. and hath right to everlasting life.
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(70) verse (DIV2)
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This very estate of man is in Scripture called the kingdome of God, and the kingdome of heauen, because whosoeuer is in this estate, hath sure right and interest to Gods glorie in heauen,
This very estate of man is in Scripture called the Kingdom of God, and the Kingdom of heaven, Because whosoever is in this estate, hath sure right and Interest to God's glory in heaven,
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(70) verse (DIV2)
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and God here rules in him, as a king ruleth in his kingdome. The kingdome of God is onely one, and yet it hath two degrees;
and God Here rules in him, as a King Ruleth in his Kingdom. The Kingdom of God is only one, and yet it hath two Degrees;
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(70) verse (DIV2)
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the first in grace, and the second in glorie.
the First in grace, and the second in glory.
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(70) verse (DIV2)
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The kingdome of grace, is that spirituall regiment which God exerciseth in man, or in his Church, by his word and spirit in this life;
The Kingdom of grace, is that spiritual regiment which God Exerciseth in man, or in his Church, by his word and Spirit in this life;
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(70) verse (DIV2)
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and it is the first step or entrance into Gods heauenly kingdome.
and it is the First step or Entrance into God's heavenly Kingdom.
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(70) verse (DIV2)
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but to his kingdome, notwithstanding our owne vnworthinesse by our former iniquities.
but to his Kingdom, notwithstanding our own unworthiness by our former iniquities.
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(70) verse (DIV2)
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The kingdome of glorie, is the full fruition of immediate fellowship with the blessed Trinitie, by meanes of Iesus Christ in the highest heauens, after this life.
The Kingdom of glory, is the full fruition of immediate fellowship with the blessed Trinity, by means of Iesus christ in the highest heavens, After this life.
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(70) verse (DIV2)
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Now both these degrees are here vnderstood by the kingdom of God.
Now both these Degrees Are Here understood by the Kingdom of God.
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(70) verse (DIV2)
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The second thing to be thus sought for, is his righteousnesse, that is, the righteousnesse of God,
The second thing to be thus sought for, is his righteousness, that is, the righteousness of God,
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(70) verse (DIV2)
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and not as some translate it, the righteousnesse thereof, that is, of Gods kingdome; for the wordes will not beare that translation.
and not as Some translate it, the righteousness thereof, that is, of God's Kingdom; for the words will not bear that Translation.
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(70) verse (DIV2)
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And the seeking of Gods righteousnesse is here added for speciall cause;
And the seeking of God's righteousness is Here added for special cause;
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(70) verse (DIV2)
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to let vs see by way of explication, when we haue obtained for our selues the kingdome of God:
to let us see by Way of explication, when we have obtained for our selves the Kingdom of God:
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(70) verse (DIV2)
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for Gods kingdome standes in righteousnesse, and then doth God rule in man, when hee makes him partaker of his righteousnesse.
for God's Kingdom Stands in righteousness, and then does God Rule in man, when he makes him partaker of his righteousness.
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(70) verse (DIV2)
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Now by righteousnesse of God ▪ wee must here vnderstand, the obedience which Christ our mediatour performed for vs, in fulfilling the law, and in his sufferings.
Now by righteousness of God ▪ we must Here understand, the Obedience which christ our Mediator performed for us, in fulfilling the law, and in his sufferings.
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(70) verse (DIV2)
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This is the very ground-worke and foundation of Gods kingdome among men:
This is the very groundwork and Foundation of God's Kingdom among men:
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(70) verse (DIV2)
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hereof Paul speaketh oft, Rom. 1. 17. For by it, that is, the Gospel, the righteousnesse of God is reuealed from faith to faith ▪ and Rom. 3. 21, 22. Now is the righteousnesse of God made manifest, &c. and 2. Cor. 5. 21. God made him to be sinne for vs, which knew no sinne, that wee might be made the righteousnesse of God in him.
hereof Paul speaks oft, Rom. 1. 17. For by it, that is, the Gospel, the righteousness of God is revealed from faith to faith ▪ and Rom. 3. 21, 22. Now is the righteousness of God made manifest, etc. and 2. Cor. 5. 21. God made him to be sin for us, which knew no sin, that we might be made the righteousness of God in him.
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(70) verse (DIV2)
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And it is so called for diuers respects;
And it is so called for diverse respects;
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(70) verse (DIV2)
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First, because it is freely giuen vs of God to be our righteousnesse in his sight: First, Because it is freely given us of God to be our righteousness in his sighed:
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(70) verse (DIV2)
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and man cannot attaine vnto it of himselfe, by any worke of nature, or of grace, without the gift of God.
and man cannot attain unto it of himself, by any work of nature, or of grace, without the gift of God.
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(70) verse (DIV2)
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Secondly, because God will accept this obedience of Christ at the day of iudgement, for his elect, Secondly, Because God will accept this Obedience of christ At the day of judgement, for his elect,
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(70) verse (DIV2)
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as satisfying his iustice, and the rigour of the law, which no righteousnes of man can doe.
as satisfying his Justice, and the rigour of the law, which no righteousness of man can do.
c-acp vvg po31 n1, cc dt n1 pp-f dt n1, r-crq dx n1 pp-f n1 vmb vdi.
(70) verse (DIV2)
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Thirdly, because it is the righteousnesse of that person who is God; Thirdly, Because it is the righteousness of that person who is God;
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(70) verse (DIV2)
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for Christ is both God and man, and though he obeyed the law, and suffered death,
for christ is both God and man, and though he obeyed the law, and suffered death,
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(70) verse (DIV2)
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as he was man, yet that obedience was performed by that person who was also God.
as he was man, yet that Obedience was performed by that person who was also God.
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(70) verse (DIV2)
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Adams righteousnesse by creation, was in himselfe, but he lost it by his fall:Adams righteousness by creation, was in himself, but he lost it by his fallen:
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(70) verse (DIV2)
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but our righteousnes is in Christ out of vs, and therefore he is said, to be made righteousnesse vnto vs of God.
but our righteousness is in christ out of us, and Therefore he is said, to be made righteousness unto us of God.
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(70) verse (DIV2)
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But how should we get this righteousnesse, seeing it is in Christ? Answ. It is made ours by imputation,
But how should we get this righteousness, seeing it is in christ? Answer It is made ours by imputation,
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(70) verse (DIV2)
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Now with this imputed righteousnesse, wee must vnderstand and ioyne the fruite hereof in vs, which is sanctification, or renued holinesse, whereby we are enabled to walke before God in new obedience, bringing forth the fruits of righteousnesse:
Now with this imputed righteousness, we must understand and join the fruit hereof in us, which is sanctification, or renewed holiness, whereby we Are enabled to walk before God in new Obedience, bringing forth the fruits of righteousness:
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(70) verse (DIV2)
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for these two are neuer seuered; whom God iustifies by the righteousnesse of Christ, them he sanctifies by his spirit.
for these two Are never severed; whom God Justifies by the righteousness of christ, them he Sanctifies by his Spirit.
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(70) verse (DIV2)
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The full meaning then of Christs commandement here is this ▪ First seeke ▪ &c. that is, aboue all things in this world, let your principall care bee to procure vnto your selues the kingdome of God;
The full meaning then of Christ Commandment Here is this ▪ First seek ▪ etc. that is, above all things in this world, let your principal care be to procure unto your selves the Kingdom of God;
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(70) verse (DIV2)
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that is, that state of grace, whereby you may enioy Gods fauour in Christ, being iustified by his obedience,
that is, that state of grace, whereby you may enjoy God's favour in christ, being justified by his Obedience,
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(70) verse (DIV2)
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and sanctified by his spirit, whereby you walke in good workes.
and sanctified by his Spirit, whereby you walk in good works.
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(70) verse (DIV2)
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The vse. First, by this commandement of Christ, to seeke Gods kingdome, we may gather, that by nature we are all out of Gods kingdome, destitute of the grace and fauour of God,The use. First, by this Commandment of christ, to seek God's Kingdom, we may gather, that by nature we Are all out of God's Kingdom, destitute of the grace and favour of God,
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(70) verse (DIV2)
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and indeed vnder the power of Satan, and in his kingdome of darkenesse.
and indeed under the power of Satan, and in his Kingdom of darkness.
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(70) verse (DIV2)
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This the holy Ghost shews in calling Satan, the god of this world, 2. Cor. 4. 4. and the prince of this world, Ioh. 12. 31. because all the world naturally are vassals vnto him, yeelding him homage in the workes of sinne:
This the holy Ghost shows in calling Satan, the god of this world, 2. Cor. 4. 4. and the Prince of this world, John 12. 31. Because all the world naturally Are vassals unto him, yielding him homage in the works of sin:
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(70) verse (DIV2)
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and therefore is he called the prince that ruleth in the aire, that workes in the children of disobedience.
and Therefore is he called the Prince that Ruleth in the air, that works in the children of disobedience.
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(70) verse (DIV2)
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And this naturall miserie is iustly come vpon vs, for seeing we refuse to yeeld subiection vnto God in his kingdome, are we not worthily left to the power of Satan, to bee made his slaues and drudges? Now that men liue naturally out of Christs kingdome, may appeare by the course of their liues;
And this natural misery is justly come upon us, for seeing we refuse to yield subjection unto God in his Kingdom, Are we not worthily left to the power of Satan, to be made his slaves and drudges? Now that men live naturally out of Christ Kingdom, may appear by the course of their lives;
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(70) verse (DIV2)
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for howsoeuer most men can bee contented to beare the badge of Christ in outward profession, hearing the word, and receiuing the sacraments;
for howsoever most men can be contented to bear the badge of christ in outward profession, hearing the word, and receiving the Sacraments;
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(70) verse (DIV2)
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yet in heart and life they doe homage to the deuill, for they pull their neckes from the yoake of Christ,
yet in heart and life they do homage to the Devil, for they pull their necks from the yoke of christ,
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(70) verse (DIV2)
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and runne with greedinesse to the workes of sinne;
and run with greediness to the works of sin;
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(70) verse (DIV2)
1038
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they account a strict endeauour after morall obedience to be curiositie and precisenesse, and when they be dehorted from vnlawfull gaine and vaine pleasures, they wil not heare, not consent;
they account a strict endeavour After moral Obedience to be curiosity and preciseness, and when they be dehorted from unlawful gain and vain pleasures, they will not hear, not consent;
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(70) verse (DIV2)
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whereby in effect they say to God with wicked men in Iob, Depart from vs, we desire not the knowledge of thy waies:
whereby in Effect they say to God with wicked men in Job, Depart from us, we desire not the knowledge of thy ways:
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(70) verse (DIV2)
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and with the wicked citizens, wee will not haue this man to raigne ouer vs.
and with the wicked Citizens, we will not have this man to Reign over us
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(70) verse (DIV2)
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To become as little children; and to be conuerted. Wee become as little children in humilitie, meekenesse,
To become as little children; and to be converted. we become as little children in humility, meekness,
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(70) verse (DIV2)
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Secondly, here Christ would teach vs, that our principall care aboue all other things must be, to win for our selues the kingdome of God:
Secondly, Here christ would teach us, that our principal care above all other things must be, to win for our selves the Kingdom of God:
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(70) verse (DIV2)
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I shall not need to prooue this to be our dutie, seeing it is the onely thing which Christ here intends to commend vnto vs, and that by expresse command.
I shall not need to prove this to be our duty, seeing it is the only thing which christ Here intends to commend unto us, and that by express command.
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(70) verse (DIV2)
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But some will aske, how we shall win and get for our selues the kingdome of God? Answ. We must doe three thinges for the obtaining of it:
But Some will ask, how we shall win and get for our selves the Kingdom of God? Answer We must do three things for the obtaining of it:
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(70) verse (DIV2)
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First, we must come to the place where this kingdome is to be found. Secondly, we must then enter into it.
First, we must come to the place where this Kingdom is to be found. Secondly, we must then enter into it.
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(70) verse (DIV2)
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Thirdly, we must waite for the full possession of it. For the first:
Thirdly, we must wait for the full possession of it. For the First:
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(70) verse (DIV2)
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This kingdome is not to be found in all places, but there onely where God doth manifest and reueale the same to the sonnes of men;
This Kingdom is not to be found in all places, but there only where God does manifest and reveal the same to the Sons of men;
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(70) verse (DIV2)
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and that is in the assemblies of the Saints, where the publike ministerie of reconciliation is dispensed;
and that is in the assemblies of the Saints, where the public Ministry of reconciliation is dispensed;
cc d vbz p-acp dt n2 pp-f dt n2, c-crq dt j n1 pp-f n1 vbz vvn;
(70) verse (DIV2)
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for there God holds out his scepter, and offers himselfe to bee a Lord and king vnto men:
for there God holds out his sceptre, and offers himself to be a Lord and King unto men:
c-acp a-acp np1 vvz av po31 n1, cc vvz px31 pc-acp vbi dt n1 cc n1 p-acp n2:
(70) verse (DIV2)
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and therefore Dauid calls this ministerie of the word, the rod or scepter of Gods power, Psal. 110. 2. and in the parable of the sower, Matth. 13. 19. the Gospel preached is called the word of the kingdome, because hereby God reueales this kingdome vnto men,
and Therefore David calls this Ministry of the word, the rod or sceptre of God's power, Psalm 110. 2. and in the parable of the sour, Matthew 13. 19. the Gospel preached is called the word of the Kingdom, Because hereby God reveals this Kingdom unto men,
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(70) verse (DIV2)
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and translates them into it, Colos. 1. 13. And for the same cause, in the parable of the field, Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God. And therefore when the Church demaunds of Christ, where shee shall finde him;and translates them into it, Colos 1. 13. And for the same cause, in the parable of the field, Mathew 13. 24. is the same Ministry of the Gospel called expressly the Kingdom of God. And Therefore when the Church demands of christ, where she shall find him;
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(70) verse (DIV2)
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he bids her follow the steps of the flockes to the tents of the Shepheards:
he bids her follow the steps of the flocks to the tents of the Shepherds:
pns31 vvz po31 vvi dt n2 pp-f dt n2 p-acp dt n2 pp-f dt n2:
(70) verse (DIV2)
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Cant. 1. 7. that is, the assemblies of the Saints, to the preaching of Gods ministers ▪ and therefore,
Cant 1. 7. that is, the assemblies of the Saints, to the preaching of God's Ministers ▪ and Therefore,
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(70) verse (DIV2)
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if euer wee looke to get this kingdom, we must diligently frequent the ministerie of the word,
if ever we look to get this Kingdom, we must diligently frequent the Ministry of the word,
cs av pns12 vvb pc-acp vvi d n1, pns12 vmb av-j vvi dt n1 pp-f dt n1,
(70) verse (DIV2)
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& labour to profit by it, because hereby God doth not only reueale, but cōuaie his kingdome vnto men.
& labour to profit by it, Because hereby God does not only reveal, but convey his Kingdom unto men.
cc n1 pc-acp vvi p-acp pn31, c-acp av np1 vdz xx av-j vvi, cc-acp vvb po31 n1 p-acp n2.
(70) verse (DIV2)
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Secondly, when we haue found this kingdome, we must seeke to enter into it; for it is not enough to be where it is,
Secondly, when we have found this Kingdom, we must seek to enter into it; for it is not enough to be where it is,
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(70) verse (DIV2)
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or to haue it among vs, for so the Pharisies had in the time of Christ, Luk. 11. 20. Now we cannot enter in of our selues, without the speciall worke of Gods holy spirit;
or to have it among us, for so the Pharisees had in the time of christ, Luk. 11. 20. Now we cannot enter in of our selves, without the special work of God's holy Spirit;
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(70) verse (DIV2)
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so saith our Sauiour Christ, Matth. 18. 3. Except ye be conuerted and become as little children, ye cannot enter into the kingdom of God:
so Says our Saviour christ, Matthew 18. 3. Except you be converted and become as little children, you cannot enter into the Kingdom of God:
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(70) verse (DIV2)
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where two things are required in him that would enter into this kingdome:
where two things Are required in him that would enter into this Kingdom:
c-crq crd n2 vbr vvn p-acp pno31 cst vmd vvi p-acp d n1:
(70) verse (DIV2)
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for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe:
for we know the child of a Prince will without disdain associate himself in play with a poor men child:
c-acp pns12 vvb dt n1 pp-f dt n1 vmb p-acp n1 vvi px31 p-acp n1 p-acp dt j ng1 n1:
(70) verse (DIV2)
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and so we in conscience of our owne sinnes, must be humbled in our selues,
and so we in conscience of our own Sins, must be humbled in our selves,
cc av pns12 p-acp n1 pp-f po12 d n2, vmb vbi vvn p-acp po12 n2,
(70) verse (DIV2)
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and made base in our own eyes, laying aside our naturall pride and selfe-loue, and disdaine of others;
and made base in our own eyes, laying aside our natural pride and Self-love, and disdain of Others;
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(70) verse (DIV2)
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for a heart swelling with pride and selfe-loue, cannot enter into the straite gate of this kingdome.
for a heart swelling with pride and Self-love, cannot enter into the strait gate of this Kingdom.
p-acp dt n1 vvg p-acp n1 cc n1, vmbx vvi p-acp dt j n1 pp-f d n1.
(70) verse (DIV2)
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Againe, wee must be conuerted and regenerate by the spirit of God:
Again, we must be converted and regenerate by the Spirit of God:
av, pns12 vmb vbi vvn cc vvn p-acp dt n1 pp-f np1:
(70) verse (DIV2)
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for except a man be borne againe of water, and of the spirit, he cannot see the kingdome of God.
for except a man be born again of water, and of the Spirit, he cannot see the Kingdom of God.
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(70) verse (DIV2)
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This conuersion is not a change of the substance of the soule, or of the bodie,
This conversion is not a change of the substance of the soul, or of the body,
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(70) verse (DIV2)
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or of the faculties or parts thereof, but onely of their euill qualities and actions;
or of the faculties or parts thereof, but only of their evil qualities and actions;
cc pp-f dt n2 cc n2 av, cc-acp av-j pp-f po32 j-jn n2 cc n2;
(70) verse (DIV2)
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whereby the Image of Satan in sinne and corruption is abolished, & the image of God renued,
whereby the Image of Satan in sin and corruption is abolished, & the image of God renewed,
c-crq dt n1 pp-f np1 p-acp n1 cc n1 vbz vvn, cc dt n1 pp-f np1 vvd,
(70) verse (DIV2)
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for knowledge, righteousnesse, and true holinesse both in heart and life.
for knowledge, righteousness, and true holiness both in heart and life.
p-acp n1, n1, cc j n1 av-d p-acp n1 cc n1.
(70) verse (DIV2)
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When this worke of regeneration is truely begun in vs, then doe we enter into Gods kingdome, euen in this life;
When this work of regeneration is truly begun in us, then do we enter into God's Kingdom, even in this life;
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(70) verse (DIV2)
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for herein the ignorant deceiue themselues, that think we enter not before the time of death.
for herein the ignorant deceive themselves, that think we enter not before the time of death.
c-acp av dt j vvi px32, cst vvb pns12 vvb xx p-acp dt n1 pp-f n1.
(70) verse (DIV2)
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Thirdly, wee must waite for the fruition and full possession of it:
Thirdly, we must wait for the fruition and full possession of it:
ord, pns12 vmb vvi p-acp dt n1 cc j n1 pp-f pn31:
(70) verse (DIV2)
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this we cannot get before the day of death, and therefore wee must endeauour all our life long after our conuersion, to keepe faith and a good conscience, walking in righteousnesse and true holinesse,
this we cannot get before the day of death, and Therefore we must endeavour all our life long After our conversion, to keep faith and a good conscience, walking in righteousness and true holiness,
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(70) verse (DIV2)
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before God, & in the practise of loue, vprightnesse, and mercie towards our brethren.
before God, & in the practice of love, uprightness, and mercy towards our brothers.
c-acp np1, cc p-acp dt n1 pp-f n1, n1, cc n1 p-acp po12 n2.
(70) verse (DIV2)
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When the question is, who shall dwell in Gods tabernacle, and rest in his holy mountaine;
When the question is, who shall dwell in God's tabernacle, and rest in his holy mountain;
c-crq dt n1 vbz, r-crq vmb vvi p-acp ng1 n1, cc n1 p-acp po31 j n1;
(70) verse (DIV2)
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that is, remaine a true member of Gods Church for euer? Psal. 51. 1; the answer is, vers. 2. He that walketh vprightly, & worketh righteousnesse.
that is, remain a true member of God's Church for ever? Psalm 51. 1; the answer is, vers. 2. He that walks uprightly, & works righteousness.
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(70) verse (DIV2)
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Hereby we testifie our selues to be alreadie entred, for Gods kingdom stands in righteousnesse, Rom. 14. 17. And thus haue Gods children done, that haue waited for this kingdome, Matth. 25. 4. The wise virgins tooke o•le in their vessels to light their lamps when the bridegroome came.
Hereby we testify our selves to be already entered, for God's Kingdom Stands in righteousness, Rom. 14. 17. And thus have God's children done, that have waited for this Kingdom, Matthew 25. 4. The wise Virgins took o•le in their vessels to Light their lamps when the bridegroom Come.
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(70) verse (DIV2)
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And Ioseph of Arimathea, that noble counseller, who waited for the kingdome of God, was a good man and a iust, Luk. 23. 50, 51.
And Ioseph of Arimathea, that noble Counsellor, who waited for the Kingdom of God, was a good man and a just, Luk. 23. 50, 51.
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(70) verse (DIV2)
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Thus we see the way to get this kingdome for our selues:
Thus we see the Way to get this Kingdom for our selves:
av pns12 vvb dt n1 pc-acp vvi d n1 p-acp po12 n2:
(70) verse (DIV2)
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now the necessitie of our endeauour in these duties with all care and diligence appears by this, that out of this estate,
now the necessity of our endeavour in these duties with all care and diligence appears by this, that out of this estate,
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(70) verse (DIV2)
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for true interest to this kingdom, is nothing indeed but woefull miserie, vnder the curse of God,
for true Interest to this Kingdom, is nothing indeed but woeful misery, under the curse of God,
p-acp j n1 p-acp d n1, vbz pix av cc-acp j n1, p-acp dt n1 pp-f np1,
(70) verse (DIV2)
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and the power of Satan in the kingdome of darkenesse: but in the fruition of this kingdome is true happinesse:
and the power of Satan in the Kingdom of darkness: but in the fruition of this Kingdom is true happiness:
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(70) verse (DIV2)
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here is righteousnesse, peace, and ioy in the •oly Ghost; yea, ioy vnspeakeable and glorious: for:
Here is righteousness, peace, and joy in the •oly Ghost; yea, joy unspeakable and glorious: for:
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(70) verse (DIV2)
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the things that eie hath not seene, eare hath not heard, neither euer entred into the heart of man to thinke, hath God prepared for them that loue him: the things that eye hath not seen, ear hath not herd, neither ever entered into the heart of man to think, hath God prepared for them that love him:
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(70) verse (DIV2)
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and they are all to be had in this his kingdome.
and they Are all to be had in this his Kingdom.
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(70) verse (DIV2)
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Wherefore as we desire to escape the woe and miseri• of the deuils kingdome, and to bee partakers of the ioyes of heauen,
Wherefore as we desire to escape the woe and miseri• of the Devils Kingdom, and to be partakers of the Joys of heaven,
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(70) verse (DIV2)
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so let vs looke vnto the performance of the former duties, shewing herein the resolution of the wise marchant; that parted with all hee had, to get that pearle of price, Matth. 13. 46. This kingdome of God, is here set out vnto vs,
so let us look unto the performance of the former duties, showing herein the resolution of the wise merchant; that parted with all he had, to get that pearl of price, Matthew 13. 46. This Kingdom of God, is Here Set out unto us,
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(70) verse (DIV2)
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like a citie with suburbs, and two gates;
like a City with suburbs, and two gates;
av-j dt n1 p-acp n2, cc crd n2;
(70) verse (DIV2)
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the suburbs of this citie, are those assemblies where the word of God is truely preached and dispensed;
the suburbs of this City, Are those assemblies where the word of God is truly preached and dispensed;
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(70) verse (DIV2)
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and hereinto come not onely the elect and godly, but hypocrites and reprobates.
and hereinto come not only the elect and godly, but Hypocrites and Reprobates.
cc av vvb xx av-j dt j-vvn cc j, cc-acp n2 cc n2-jn.
(70) verse (DIV2)
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The first gate, is the true state of grace, whereinto the elect of God alone doe enter by regeneration;
The First gate, is the true state of grace, whereinto the elect of God alone do enter by regeneration;
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(70) verse (DIV2)
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in which estate they continue in this life, going on from one degree of grace vnto a greater, with endeauour in all things to keepe faith and good conscience both towards God and men,
in which estate they continue in this life, going on from one degree of grace unto a greater, with endeavour in all things to keep faith and good conscience both towards God and men,
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(70) verse (DIV2)
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and so waite to enter the gate of glorie, which is set open vnto them, and they enter in at the howre of death.
and so wait to enter the gate of glory, which is Set open unto them, and they enter in At the hour of death.
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(70) verse (DIV2)
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And therfore let vs not deceiue our own soules, as the foolish virgins did with their burning lamps,
And Therefore let us not deceive our own Souls, as the foolish Virgins did with their burning lamps,
cc av vvb pno12 xx vvi po12 d n2, c-acp dt j n2 vdd p-acp po32 j-vvg n2,
(70) verse (DIV2)
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and content our selues, that we come to Church, and liue ciuilly;
and content our selves, that we come to Church, and live civilly;
cc vvi po12 n2, cst pns12 vvb p-acp n1, cc vvi av-j;
(70) verse (DIV2)
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though these be good things, yet an hypocrite may goe thus farre, all this while wee are but in the suburbs of this kingdome:
though these be good things, yet an hypocrite may go thus Far, all this while we Are but in the suburbs of this Kingdom:
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(70) verse (DIV2)
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but if euer we looke for the glorie of heauen, we must in this life enter the gate of grace by regeneration, and become new creatures. Thus much of the commaundement:
but if ever we look for the glory of heaven, we must in this life enter the gate of grace by regeneration, and become new creatures. Thus much of the Commandment:
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(70) verse (DIV2)
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The reason to enforce it, is a gracious and bountifull promise:
The reason to enforce it, is a gracious and bountiful promise:
dt vvb pc-acp vvi pn31, vbz dt j cc j n1:
(70) verse (DIV2)
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And all these things shall bee ministred vnto you. The words are very significant in the originall,And all these things shall be ministered unto you. The words Are very significant in the original,
cc d d n2 vmb vbi vvn p-acp pn22. dt n2 vbr av j p-acp dt n-jn,
(70) verse (DIV2)
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for the phraso which Christ vseth, is borrowed from bargainers, to this effect;
for the phraso which christ uses, is borrowed from bargainers, to this Effect;
p-acp dt n1 r-crq np1 vvz, vbz vvn p-acp n2, p-acp d n1;
(70) verse (DIV2)
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as those who sell come, or other things by measure, or waight, vse to giue some ouer-plus to better the bargaine on the buyers part; as those who fell come, or other things by measure, or weight, use to give Some overplus to better the bargain on the buyers part;
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(70) verse (DIV2)
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euen so the Lord promiseth to those that seeke his kingdome and righteousnesse, beside the fruition thereof, to giue,
even so the Lord promises to those that seek his Kingdom and righteousness, beside the fruition thereof, to give,
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(70) verse (DIV2)
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or cast vnto them, as the word imports, food; and raiment, and all things needfull to this life.
or cast unto them, as the word imports, food; and raiment, and all things needful to this life.
cc vvn p-acp pno32, p-acp dt n1 vvz, n1; cc n1, cc d n2 j p-acp d n1.
(70) verse (DIV2)
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Qu•st. How is this true, seeing we read that Gods children haue beene many times destitute of things necessary;Qu•st. How is this true, seeing we read that God's children have been many times destitute of things necessary;
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(70) verse (DIV2)
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as Paul was oft in hunger and thirst, in fastings, in colde and nakednesse, 2. Cor. 11. 27. and many whom the world was not worthy of, were destitute, afflicted, & tormēted, wandring vp and downe in sheepe skinnes and goate skinnes, Heb. 11. 37. Answer. Christs promise in this place,
as Paul was oft in hunger and thirst, in Fastings, in cold and nakedness, 2. Cor. 11. 27. and many whom the world was not worthy of, were destitute, afflicted, & tormented, wandering up and down in sheep skins and goat skins, Hebrew 11. 37. Answer. Christ promise in this place,
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(70) verse (DIV2)
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and all other made of temporall blessings, must be vnderstood with the exception of the crosse;
and all other made of temporal blessings, must be understood with the exception of the cross;
cc d n-jn vvn pp-f j n2, vmb vbi vvn p-acp dt n1 pp-f dt n1;
(70) verse (DIV2)
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9359
that is, they shall haue such and such blessings, vnlesse it please God by the want thereof, to correct them for some sinnes,
that is, they shall have such and such blessings, unless it please God by the want thereof, to correct them for Some Sins,
d vbz, pns32 vmb vhi d cc d n2, cs pn31 vvb np1 p-acp dt n1 av, pc-acp vvi pno32 p-acp d n2,
(70) verse (DIV2)
1044
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or to exercise their faith in the triall of their patience.
or to exercise their faith in the trial of their patience.
cc pc-acp vvi po32 n1 p-acp dt n1 pp-f po32 n1.
(70) verse (DIV2)
1044
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The vse. First, by this promise of Christ we haue the most excellent direction of him that is wisedome it selfe, The use. First, by this promise of christ we have the most excellent direction of him that is Wisdom it self,
dt n1. ord, p-acp d n1 pp-f np1 pns12 vhb dt av-ds j n1 pp-f pno31 cst vbz n1 pn31 n1,
(70) verse (DIV2)
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how to order our selues in seeking for all temporall blessings needfull to this life;
how to order our selves in seeking for all temporal blessings needful to this life;
c-crq pc-acp vvi po12 n2 p-acp vvg p-acp d j n2 j p-acp d n1;
(70) verse (DIV2)
1045
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namely, we must first seeke Gods kingdome and his righteousnesse, in the performance of those duties that may bring vs thereunto;
namely, we must First seek God's Kingdom and his righteousness, in the performance of those duties that may bring us thereunto;
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(70) verse (DIV2)
1045
Page 399
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and then all these needefull things for this life, as food and raiment, shall be cast vnto vs, in the sober vse of ordinarie meanes.
and then all these needful things for this life, as food and raiment, shall be cast unto us, in the Sobrium use of ordinary means.
cc av d d j n2 p-acp d n1, c-acp n1 cc n1, vmb vbi vvn p-acp pno12, p-acp dt j n1 pp-f j n2.
(70) verse (DIV2)
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The reason hereof is plaine, for Gods kingdom is mans chiefe good and happinesse, and all temporall blessings depend thereupon as appurtenances to the principall, as it were intailed thereon;
The reason hereof is plain, for God's Kingdom is men chief good and happiness, and all temporal blessings depend thereupon as appurtenances to the principal, as it were intailed thereon;
dt n1 av vbz j, c-acp ng1 n1 vbz ng1 n-jn j cc n1, cc d j n2 vvb av p-acp n2 p-acp dt n-jn, c-acp pn31 vbdr vvn av;
(70) verse (DIV2)
1045
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and therefore he that would haue these dependants, must get vnto himselfe the kingdome of God, which is the principall.
and Therefore he that would have these dependants, must get unto himself the Kingdom of God, which is the principal.
cc av pns31 cst vmd vhi d n2-jn, vmb vvi p-acp px31 dt n1 pp-f np1, r-crq vbz dt n-jn.
(70) verse (DIV2)
1045
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While the arke of the couenant was in Obed Edoms house, God blessed him and all that he had, 2. Sam. 6. 11. How much more then shall God blesse them, that receiue his holy spirit to rule in their heart by grace? for as Dauid s•ith, the godly man shall be like a tree planted by the riuers of water:While the Ark of the Covenant was in Obed Edoms house, God blessed him and all that he had, 2. Sam. 6. 11. How much more then shall God bless them, that receive his holy Spirit to Rule in their heart by grace? for as David s•ith, the godly man shall be like a tree planted by the Rivers of water:
cs dt n1 pp-f dt n1 vbds p-acp np1 npg1 n1, np1 vvd pno31 cc d cst pns31 vhd, crd np1 crd crd c-crq d dc cs vmb np1 vvi pno32, cst vvb po31 j n1 pc-acp vvi p-acp po32 n1 p-acp n1? c-acp c-acp np1 n1, dt j n1 vmb vbi av-j dt n1 vvn p-acp dt n2 pp-f n1:
(70) verse (DIV2)
1045
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and whatsoeuer he doth shall prosper.
and whatsoever he does shall prosper.
cc r-crq pns31 vdz vmb vvi.
(70) verse (DIV2)
1045
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By the blessing of God we haue had his kingdome among vs for many yeares in this nation,
By the blessing of God we have had his Kingdom among us for many Years in this Nation,
p-acp dt n1 pp-f np1 pns12 vhb vhn po31 n1 p-acp pno12 p-acp d n2 p-acp d n1,
(70) verse (DIV2)
1045
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and God hath giuē vs with it, peace, & protection, with great abundance of temporall blessings:
and God hath given us with it, peace, & protection, with great abundance of temporal blessings:
cc np1 vhz vvn pno12 p-acp pn31, n1, cc n1, p-acp j n1 pp-f j n2:
(70) verse (DIV2)
1045
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Indeede God hath sundry waies corrected vs, and laid his heauie hand vpon vs in sundrie iudgements,
Indeed God hath sundry ways corrected us, and laid his heavy hand upon us in sundry Judgments,
av np1 vhz j n2 vvn pno12, cc vvd po31 j n1 p-acp pno12 p-acp j n2,
(70) verse (DIV2)
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as plague, famine, &c. and often shaken his rodde at vs in the hand of our enemies,
as plague, famine, etc. and often shaken his rod At us in the hand of our enemies,
c-acp n1, n1, av cc av vvn po31 n1 p-acp pno12 p-acp dt n1 pp-f po12 n2,
(70) verse (DIV2)
1045
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and all because we haue not receiued the word of his kingdome, nor yeelded obedience to it as we ought;
and all Because we have not received the word of his Kingdom, nor yielded Obedience to it as we ought;
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(70) verse (DIV2)
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yea, and we may feare the fulnesse of his wrath, vnlesse we repent and amend of this sinne especially.
yea, and we may Fear the fullness of his wrath, unless we Repent and amend of this sin especially.
uh, cc pns12 vmb vvi dt n1 pp-f po31 n1, cs pns12 vvb cc vvi pp-f d n1 av-j.
(70) verse (DIV2)
1045
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But if wee would set our selues to seeke this kingdome, wee needed not to feare the want of any needfull blessing;
But if we would Set our selves to seek this Kingdom, we needed not to Fear the want of any needful blessing;
p-acp cs pns12 vmd vvi po12 n2 pc-acp vvi d n1, pns12 vvd xx pc-acp vvi dt n1 pp-f d j n1;
(70) verse (DIV2)
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for so God promised to his people, to giue them aboundance of all things, if they would obey his commaundements, which are the lawes and statutes of his kingdome: Deut. 21. 1, 2. &c. This point then is to be obserued for our direction in particular.
for so God promised to his people, to give them abundance of all things, if they would obey his Commandments, which Are the laws and statutes of his Kingdom: Deuteronomy 21. 1, 2. etc. This point then is to be observed for our direction in particular.
c-acp av np1 vvd p-acp po31 n1, pc-acp vvi pno32 n1 pp-f d n2, cs pns32 vmd vvi po31 n2, r-crq vbr dt n2 cc n2 pp-f po31 n1: np1 crd crd, crd av d n1 av vbz pc-acp vbi vvn p-acp po12 n1 p-acp j.
(70) verse (DIV2)
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Art thou a poore man, and wouldest haue sufficient foode and raiment for thy temporall life? then first, set thy heart to seeke Gods kingdome, follow the word,
Art thou a poor man, and Wouldst have sufficient food and raiment for thy temporal life? then First, Set thy heart to seek God's Kingdom, follow the word,
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(70) verse (DIV2)
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9378
and labour therein for regeneration, and new obedience;
and labour therein for regeneration, and new Obedience;
cc n1 av p-acp n1, cc j n1;
(70) verse (DIV2)
1046
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9379
and doubt not, but if thou be vpright and diligent in thy lawfull calling, thou shalt finde sufficient for this life.
and doubt not, but if thou be upright and diligent in thy lawful calling, thou shalt find sufficient for this life.
cc vvb xx, cc-acp cs pns21 vbi av-j cc av-j p-acp po21 j n-vvg, pns21 vm2 vvi j p-acp d n1.
(70) verse (DIV2)
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Quest. If this bee the way to get sufficient, how comes it that we haue so many beggars that wander vp and downe from doore to doore? Answ. They are (for the most part) a cursed generation, which haue no regard to Gods ordinances, either for their soules or bodies;Quest. If this be the Way to get sufficient, how comes it that we have so many beggars that wander up and down from door to door? Answer They Are (for the most part) a cursed generation, which have no regard to God's ordinances, either for their Souls or bodies;
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(70) verse (DIV2)
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they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome, and so this promise belongs not to them:
they join not themselves to any settled congregation for the obtaining of God's Kingdom, and so this promise belongs not to them:
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(70) verse (DIV2)
1046
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9382
but God suffers them to wander in an idle course all their life long, destitute of this blessing, to eate their own bread.
but God suffers them to wander in an idle course all their life long, destitute of this blessing, to eat their own bred.
cc-acp np1 vvz pno32 pc-acp vvi p-acp dt j n1 d po32 n1 av-j, j pp-f d n1, pc-acp vvi po32 d n1.
(70) verse (DIV2)
1046
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9383
Againe, art thou a rich man, and wouldest continue in that estate, to thine owne confort,
Again, art thou a rich man, and Wouldst continue in that estate, to thine own Comfort,
av, vb2r pns21 dt j n1, cc vmd2 vvi p-acp d n1, p-acp po21 d n1,
(70) verse (DIV2)
1046
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and for the good of those that depend vpon thee? then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie,
and for the good of those that depend upon thee? then Set thine heart to seek God's Kingdom with a special care seek to plant Religion in thy family,
cc p-acp dt j pp-f d cst vvb p-acp pno21? av vvb po21 n1 pc-acp vvi npg1 n1 p-acp dt j n1 vvi pc-acp vvi n1 p-acp po21 n1,
(70) verse (DIV2)
1046
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9385
and thou and thine house shall flourish.
and thou and thine house shall flourish.
cc pns21 cc po21 n1 vmb vvi.
(70) verse (DIV2)
1046
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9386
Art thou a student, and desirest the blessing of God vpon thy labours, with all things sufficient to thy state and calling? then first seeke Gods kingdome and righteousnesse, labour for righteousnes and true holinesse,
Art thou a student, and Desirest the blessing of God upon thy labours, with all things sufficient to thy state and calling? then First seek God's Kingdom and righteousness, labour for righteousness and true holiness,
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(70) verse (DIV2)
1046
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and God will lade thee with his blessings.
and God will lade thee with his blessings.
cc np1 vmb vvi pno21 p-acp po31 n2.
(70) verse (DIV2)
1046
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9388
In a word, whatsoeuer thou art, magistrate, minister, merchant, trades-man, &c. man or woman, young or olde,
In a word, whatsoever thou art, magistrate, minister, merchant, tradesman, etc. man or woman, young or old,
p-acp dt n1, r-crq pns21 vb2r, n1, n1, n1, n1, av n1 cc n1, j cc j,
(70) verse (DIV2)
1046
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and desirest Gods blessing for thy selfe, or any that belong vnto thee, remember the practise of this dutie,
and Desirest God's blessing for thy self, or any that belong unto thee, Remember the practice of this duty,
cc vv2 n2 n1 p-acp po21 n1, cc d cst vvb p-acp pno21, vvb dt n1 pp-f d n1,
(70) verse (DIV2)
1046
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9390
and vse the lawfull meanes which God laies before thee in thy calling; and nothing doubt, but (though all meanes faile) yet God will send sufficient.
and use the lawful means which God lays before thee in thy calling; and nothing doubt, but (though all means fail) yet God will send sufficient.
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(70) verse (DIV2)
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9488
For the morrow shall care for it selfe; the day hath enough with his owne greefe.
For the morrow shall care for it self; the day hath enough with his own grief.
p-acp dt n1 vmb vvi p-acp pn31 n1; dt n1 vhz av-d p-acp po31 d n1.
(71) verse (DIV2)
1054
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9391
Secondly, this promise of temporall blessings vpon the faithfull seeking of the kingdome of God, lets vs see, that foode, raiment,
Secondly, this promise of temporal blessings upon the faithful seeking of the Kingdom of God, lets us see, that food, raiment,
ord, d n1 pp-f j n2 p-acp dt j vvg pp-f dt n1 pp-f np1, vvb|pno12 pno12 vvi, cst n1, n1,
(70) verse (DIV2)
1047
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and all things needefull for this life, are appurtenances and dependants on Gods kingdome;
and all things needful for this life, Are appurtenances and dependants on God's Kingdom;
cc d n2 j p-acp d n1, vbr n2 cc n2-jn p-acp npg1 n1;
(70) verse (DIV2)
1047
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that is, such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ,
that is, such things as over and beside his Kingdom God will give to them that principally seek his love and favour by the righteousness of christ,
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(70) verse (DIV2)
1047
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and labour for grace and sanctification by his spirit:
and labour for grace and sanctification by his Spirit:
cc n1 p-acp n1 cc n1 p-acp po31 n1:
(70) verse (DIV2)
1047
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9395
for if hee haue giuen vs Christ, how shall hee not with him giue vs all things also, Roman. 8. 32. The consideration hereof serues for speciall vse: I.
for if he have given us christ, how shall he not with him give us all things also, Roman. 8. 32. The consideration hereof serves for special use: I.
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(70) verse (DIV2)
1047
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To discouer vnto vs the preposterous course that men take in seeking for temporall blessings;
To discover unto us the preposterous course that men take in seeking for temporal blessings;
p-acp vvi p-acp pno12 dt j n1 cst n2 vvb p-acp vvg p-acp j n2;
(70) verse (DIV2)
1048
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for most mē generally neglect the maine good, which is Gods kingdome, & wholly addict themselues to seeke the things of this life:
for most men generally neglect the main good, which is God's Kingdom, & wholly addict themselves to seek the things of this life:
p-acp ds n2 av-j vvi dt j j, r-crq vbz ng1 n1, cc av-jn vvi px32 pc-acp vvi dt n2 pp-f d n1:
(70) verse (DIV2)
1048
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9398
they take little or no thought for the eternall state of their soules, but spend their wit and strength in prouiding for their bodies;
they take little or no Thought for the Eternal state of their Souls, but spend their wit and strength in providing for their bodies;
pns32 vvb j cc dx n1 p-acp dt j n1 pp-f po32 n2, cc-acp vvb po32 n1 cc n1 p-acp vvg p-acp po32 n2;
(70) verse (DIV2)
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9399
which is nothing else, but to gripe at the shadow, and to let the substance goe.
which is nothing Else, but to gripe At the shadow, and to let the substance go.
r-crq vbz pix av, cc-acp pc-acp vvi p-acp dt n1, cc pc-acp vvi dt n1 vvi.
(70) verse (DIV2)
1048
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9400
Wherein we shew our selues foolish and simple, like to little children, who are better pleased with the gift of a nut or an apple,
Wherein we show our selves foolish and simple, like to little children, who Are better pleased with the gift of a nut or an apple,
c-crq pns12 vvb po12 n2 j cc j, av-j p-acp j n2, r-crq vbr jc vvn p-acp dt n1 pp-f dt n1 cc dt n1,
(70) verse (DIV2)
1048
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9401
then with the promise of rich reuenues, or great inheritance. II. This teacheth vs with what minde we must seeke the temporall blessings of this life;
then with the promise of rich revenues, or great inheritance. II This Teaches us with what mind we must seek the temporal blessings of this life;
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(70) verse (DIV2)
1048
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9402
namely, with the same honest minde, wherewith wee seeke the kingdome of God, for they are appurtenances therevnto, and depend vpon it:
namely, with the same honest mind, wherewith we seek the Kingdom of God, for they Are appurtenances thereunto, and depend upon it:
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(70) verse (DIV2)
1048
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9403
and therefore with an vpright heart, we must onely vse lawfull meanes moderately for the getting of them.
and Therefore with an upright heart, we must only use lawful means moderately for the getting of them.
cc av p-acp dt av-j n1, pns12 vmb av-j vvi j n2 av-j p-acp dt n-vvg pp-f pno32.
(70) verse (DIV2)
1048
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And when we haue them, this may direct vs in the right ende whereto we must vse our temporall blessings;
And when we have them, this may Direct us in the right end whereto we must use our temporal blessings;
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(70) verse (DIV2)
1048
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9405
namely, to the furtherance of our selues and others towards the kingdome of God; so wee honour God with our riches, as Salomon biddes vs, Prou. 3. 9. III. This teacheth vs, that they which haue no right to Gods kingdome, nor part in Christs righteousnesse, haue no good interest into any temporall blessings;
namely, to the furtherance of our selves and Others towards the Kingdom of God; so we honour God with our riches, as Solomon bids us, Prou. 3. 9. III. This Teaches us, that they which have no right to God's Kingdom, nor part in Christ righteousness, have no good Interest into any temporal blessings;
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(70) verse (DIV2)
1048
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9406
as food, raiment, and such like, for they are dependants vpon Gods kingdome and righteousnes.
as food, raiment, and such like, for they Are dependants upon God's Kingdom and righteousness.
c-acp n1, n1, cc d av-j, c-acp pns32 vbr n2-jn p-acp npg1 n1 cc n1.
(70) verse (DIV2)
1048
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9407
As for the heathen before Christs comming, & Turks, and Pagans, and all profane persons that liue in the Church at this day, who both heretofore,
As for the heathen before Christ coming, & Turks, and Pagans, and all profane Persons that live in the Church At this day, who both heretofore,
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(70) verse (DIV2)
1048
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9408
& now also, doe enioy temporall blessings in great abundance:
& now also, do enjoy temporal blessings in great abundance:
cc av av, vdb vvi j n2 p-acp j n1:
(70) verse (DIV2)
1048
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9409
this we must know, that they haue thereto a ciuil right by Gods permission, so as it is sin, without good cause to depriue them thereof;
this we must know, that they have thereto a civil right by God's permission, so as it is since, without good cause to deprive them thereof;
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(70) verse (DIV2)
1048
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9410
but yet of themselues they are but vsurpers, in regard of true title & sanctified vse before God:
but yet of themselves they Are but usurper's, in regard of true title & sanctified use before God:
cc-acp av pp-f px32 pns32 vbr p-acp n2, p-acp n1 pp-f j n1 cc j-vvn n1 p-acp np1:
(70) verse (DIV2)
1048
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9411
for by Adās fall we lost our right & soueraigntie in the creatures, & it is only restored & renued i• Christ,
for by Adans fallen we lost our right & sovereignty in the creatures, & it is only restored & renewed i• christ,
c-acp p-acp vvz vvi pns12 vvd po12 n-jn cc n1 p-acp dt n2, cc pn31 vbz av-j vvn cc j-vvn n1 np1,
(70) verse (DIV2)
1048
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9412
so as they which haue not part in Christ, cānot haue this true title.
so as they which have not part in christ, cannot have this true title.
av c-acp pns32 r-crq vhb xx n1 p-acp np1, vmbx vhi d j n1.
(70) verse (DIV2)
1048
Page 401
9413
This we must obserue, first, to instruct our selues the better in the knowledge of our own miserable state by nature;
This we must observe, First, to instruct our selves the better in the knowledge of our own miserable state by nature;
np1 pns12 vmb vvi, ord, pc-acp vvi po12 n2 dt jc p-acp dt n1 pp-f po12 d j n1 p-acp n1;
(70) verse (DIV2)
1048
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9414
for what wretched creatures are wee, that cannot make good claime nor title before God, to the apparel vpon our backs,
for what wretched creatures Are we, that cannot make good claim nor title before God, to the apparel upon our backs,
p-acp r-crq j n2 vbr pns12, cst vmbx vvi j n1 ccx n1 p-acp np1, p-acp dt n1 p-acp po12 n2,
(70) verse (DIV2)
1048
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9415
nor to the meate we put into our bellies? nay, of our selues we haue not right to the breath we drawe in at our nosthrils.
nor to the meat we put into our bellies? nay, of our selves we have not right to the breath we draw in At our nostrils.
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(70) verse (DIV2)
1048
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9416
And out of question this is the state of euery naturall man, though he be neuer so great a monarke in the world,
And out of question this is the state of every natural man, though he be never so great a monarch in the world,
cc av pp-f n1 d vbz dt n1 pp-f d j n1, cs pns31 vbb av-x av j dt n1 p-acp dt n1,
(70) verse (DIV2)
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while hee is out of Gods kingdom, wanting righteousnes and regeneration by Iesus Christ.
while he is out of God's Kingdom, wanting righteousness and regeneration by Iesus christ.
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(70) verse (DIV2)
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Secondly, this also must perswade euery one of vs, to put in practise the former instruction, endeauouring aboue all things to get Gods kingdome for our selues;
Secondly, this also must persuade every one of us, to put in practise the former instruction, endeavouring above all things to get God's Kingdom for our selves;
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(70) verse (DIV2)
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for till we haue part herein, wee can haue no sound comfort in the vse of Gods creatures, which necessarily serue to our temporall life.
for till we have part herein, we can have no found Comfort in the use of God's creatures, which necessarily serve to our temporal life.
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This reason alone, if there were no more, should spurre vs on to all diligence in this dutie:
This reason alone, if there were no more, should spur us on to all diligence in this duty:
d n1 av-j, cs pc-acp vbdr dx dc, vmd vvi pno12 p-acp p-acp d n1 p-acp d n1:
(70) verse (DIV2)
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what shame and griefe is it to eate our bread in the sight of God,
what shame and grief is it to eat our bred in the sighed of God,
r-crq n1 cc n1 vbz pn31 pc-acp vvi po12 n1 p-acp dt n1 pp-f np1,
(70) verse (DIV2)
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as theeues and vsurpers doe in the sight of men? and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate.
as thieves and usurper's do in the sighed of men? and Therefore let us give no rest unto our Souls till we attain to Some good assurance in this blessed estate.
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(70) verse (DIV2)
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The way wee must remember, is by true conuersion and regeneration;
The Way we must Remember, is by true conversion and regeneration;
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(70) verse (DIV2)
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and wee shall discerne our selues to bee regenerate, by these fruits of the spirit in vs;
and we shall discern our selves to be regenerate, by these fruits of the Spirit in us;
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(70) verse (DIV2)
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to wit, I. A true touch of conscience for our sinnes, both originall and actuall. II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions. III.
to wit, I A true touch of conscience for our Sins, both original and actual. II A godly sorrow and grief of heart for offending and displeasing God by our transgressions. III.
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(70) verse (DIV2)
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An earnest desire, or true spirituall hunger and thirst after Christ and his righteousnes, testified by our constant and diligent vse of those meanes, the word, prayer,
an earnest desire, or true spiritual hunger and thirst After christ and his righteousness, testified by our constant and diligent use of those means, the word, prayer,
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(70) verse (DIV2)
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and sacraments, wherein God giues grace and assurance of mercie. IV. An vnfained turning vnto God from all sinne by newe obedience, hauing a constant purpose of heart not to sin,
and Sacraments, wherein God gives grace and assurance of mercy. IV. an unfeigned turning unto God from all sin by new Obedience, having a constant purpose of heart not to sin,
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(70) verse (DIV2)
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and a godly endeauour in life to please God in all things. These are the markes of the newe creature, who hath true title to Gods kingdome;
and a godly endeavour in life to please God in all things. These Are the marks of the new creature, who hath true title to God's Kingdom;
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(70) verse (DIV2)
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which we must labour to find in our selues, for our comfort in the vse of Gods creatures:
which we must labour to find in our selves, for our Comfort in the use of God's creatures:
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(70) verse (DIV2)
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IV. In this, that temporall blessings are dependants on Gods kingdome, we must learne contentation and patience in all temporal losses whatsoeuer,
IV. In this, that temporal blessings Are dependants on God's Kingdom, we must Learn contentation and patience in all temporal losses whatsoever,
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(70) verse (DIV2)
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though we loose friends, goods, lands, libertie, reputatiō, or life it selfe, yet we must not be ouerwhelmed with sorrow or griefe;
though we lose Friends, goods, Lands, liberty, reputation, or life it self, yet we must not be overwhelmed with sorrow or grief;
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(70) verse (DIV2)
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for if we be Gods children, and retaine his fauour, the kingdom of heauen remaines sure vnto vs:
for if we be God's children, and retain his favour, the Kingdom of heaven remains sure unto us:
c-acp cs pns12 vbb npg1 n2, cc vvi po31 n1, dt n1 pp-f n1 vvz av-j p-acp pno12:
(70) verse (DIV2)
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while a mans stocke remaines, though some appurtenances bee taken from him, he counts himselfe well enough;
while a men stock remains, though Some appurtenances be taken from him, he counts himself well enough;
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(70) verse (DIV2)
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and so must we in all worldly losses, while our title is good to Gods kingdome.
and so must we in all worldly losses, while our title is good to God's Kingdom.
cc av vmb pns12 p-acp d j n2, cs po12 n1 vbz j p-acp npg1 n1.
(70) verse (DIV2)
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Herewith our Sauiour Christ comforts his Disciples, Luk. 12. 32. Feare not little flocke, for it is your fathers pleasure to giue you the kingdome.
Herewith our Saviour christ comforts his Disciples, Luk. 12. 32. fear not little flock, for it is your Father's pleasure to give you the Kingdom.
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(70) verse (DIV2)
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Now if God giue vs that with his fauour in Christ, wee may be sure he would giue vs all temporall blessings,
Now if God give us that with his favour in christ, we may be sure he would give us all temporal blessings,
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(70) verse (DIV2)
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if hee saw ▪ them to bee good for vs;
if he saw ▪ them to be good for us;
cs pns31 vvd ▪ pno32 pc-acp vbi j p-acp pno12;
(70) verse (DIV2)
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for if he haue giuen vs Christ, how shall he not with him giue vs all things also? for if he have given us christ, how shall he not with him give us all things also?
c-acp cs pns31 vhb vvn pno12 np1, q-crq vmb pns31 xx p-acp pno31 vvi pno12 d n2 av?
(70) verse (DIV2)
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Thirdly, this promise of Christ, to giue his kingdome to them that seeke it, and beside, to cast all temporall blessings vnto them, if they seeke his kingdome principally, doth notably commend vnto vs the bountiful goodnes of God;
Thirdly, this promise of christ, to give his Kingdom to them that seek it, and beside, to cast all temporal blessings unto them, if they seek his Kingdom principally, does notably commend unto us the bountiful Goodness of God;
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for here we see he giues to his children more thē they aske or seeke.
for Here we see he gives to his children more them they ask or seek.
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(70) verse (DIV2)
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And this bountie of God Paul expresseth as a ground of our praising God, Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke, according to the power that worketh in vs, be praise in the Church, by Iesus Christ:
And this bounty of God Paul Expresses as a ground of our praising God, Ephesians 3. 20. To him Therefore that is able to do exceeding abundantly above all that we can ask or think, according to the power that works in us, be praise in the Church, by Iesus christ:
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(70) verse (DIV2)
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where we must obserue, that hee speakes of Gods abilitie to be bountifull, as brought into actiō in his children,
where we must observe, that he speaks of God's ability to be bountiful, as brought into actium in his children,
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(70) verse (DIV2)
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so as he is not only able, but willing hereunto: and hereof we haue daily experience in the blessings of God which we doe enioy,
so as he is not only able, but willing hereunto: and hereof we have daily experience in the blessings of God which we do enjoy,
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(70) verse (DIV2)
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for when we pray for spirituall graces, God giues them vnto vs, and many temporal blessings also.
for when we pray for spiritual graces, God gives them unto us, and many temporal blessings also.
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(70) verse (DIV2)
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This Dauid confesseth, Psal. 21. 3. Thou diddest preuent me with liberall blessings:
This David Confesses, Psalm 21. 3. Thou didst prevent me with liberal blessings:
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(70) verse (DIV2)
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and Salomon found it to be true, who asking only a wise & vnderstading heart, receiued therupō riches & honour besides his wisedom, 1. Ki. 3. 13. And so did Iacob, who asking only Gods protectiō with meat to eat, & clothes to put on;
and Solomon found it to be true, who asking only a wise & understanding heart, received thereupon riches & honour beside his Wisdom, 1. Ki. 3. 13. And so did Iacob, who asking only God's protection with meat to eat, & clothes to put on;
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(70) verse (DIV2)
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though he went out but with a staffe yet returned with two bands. Now the consideration of this bountie of God must teach vs these duties; though he went out but with a staff yet returned with two bans. Now the consideration of this bounty of God must teach us these duties;
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(70) verse (DIV2)
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First, to beware of all sinne, whereby we doe offend and displease our God, who is so gratious and bountifull vnto vs ▪ if our outward estate did depend vpon others, we would then be careful so to carrie our selues towards them,
First, to beware of all sin, whereby we do offend and displease our God, who is so gracious and bountiful unto us ▪ if our outward estate did depend upon Others, we would then be careful so to carry our selves towards them,
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(70) verse (DIV2)
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as that we would not willingly giue them any offence, or cause of dislike;
as that we would not willingly give them any offence, or cause of dislike;
c-acp cst pns12 vmd xx av-j vvi pno32 d n1, cc n1 pp-f n1;
(70) verse (DIV2)
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how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour, seeing on him depends our whole estate both temporall and eternall? Secondly, to trust God with our liues, health, bodies,
how much more ought we then to seek the Continuance of God's favour towards us by all good behaviour, seeing on him depends our Whole estate both temporal and Eternal? Secondly, to trust God with our lives, health, bodies,
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(70) verse (DIV2)
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and all wee haue, for foode, raiment, and protection, in the sober vse of lawfull meanes, and all we have, for food, raiment, and protection, in the Sobrium use of lawful means,
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(70) verse (DIV2)
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for he is a bountifull God.
for he is a bountiful God.
c-acp pns31 vbz dt j np1.
(70) verse (DIV2)
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Thirdly, to seeke for helpe and succour from God in all distresse and want, for hee is bountifull;
Thirdly, to seek for help and succour from God in all distress and want, for he is bountiful;
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(70) verse (DIV2)
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hee giueth to all men liberally, and reproacheth no man, Iam. 1. 5. and therefore wee must be readie and forward to call vpon him,he gives to all men liberally, and Reproacheth no man, Iam. 1. 5. and Therefore we must be ready and forward to call upon him,
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(70) verse (DIV2)
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and to make our moane vnto him.
and to make our moan unto him.
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(70) verse (DIV2)
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Fourthly, to loue so bountifull a God, yea to enforce our hearts to all duties of loue towards him:
Fourthly, to love so bountiful a God, yea to enforce our hearts to all duties of love towards him:
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(70) verse (DIV2)
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Salomon saith, Euery man is a friend to him that giueth gifts, Pro. 19. 6. but none is to bee compared to God for the riches of bountie;Solomon Says, Every man is a friend to him that gives Gifts, Pro 19. 6. but none is to be compared to God for the riches of bounty;
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(70) verse (DIV2)
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& therefore our loue to him should abound. Fiftly, to be thankefull vnto God for all the good things we enioy;
& Therefore our love to him should abound. Fifty, to be thankful unto God for all the good things we enjoy;
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(70) verse (DIV2)
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for whatsoeuer we haue, comes from his bountie: for whatsoever we have, comes from his bounty:
p-acp r-crq pns12 vhb, vvz p-acp po31 n1:
(70) verse (DIV2)
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and therefore we must say with Dauid, What shall I giue vnto the Lord, for all his blessings are vpon me, Psal. 116. 12, 13. In a word, we must labour continually in heart & life, to walke worthy of the Lord,
and Therefore we must say with David, What shall I give unto the Lord, for all his blessings Are upon me, Psalm 116. 12, 13. In a word, we must labour continually in heart & life, to walk worthy of the Lord,
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(70) verse (DIV2)
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& to please him in al things, beeing fruitfull in all good works (as the Apostle saith) Colos. 1. 10.
& to please him in all things, being fruitful in all good works (as the Apostle Says) Colos 1. 10.
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(70) verse (DIV2)
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Verse 34. Care not for the morrow, for the morrow shall care for it selfe: the day hath enough with his owne griefe.
Verse 34. Care not for the morrow, for the morrow shall care for it self: the day hath enough with his own grief.
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(71) verse (DIV2)
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Here Christ the third time repeats his commaundement against distrustful care, propoūded first in the 25. verse;
Here christ the third time repeats his Commandment against distrustful care, propounded First in the 25. verse;
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(71) verse (DIV2)
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In which often repetition, hee intends to make vs more carefull and diligent, both to learne and practise the same.
In which often repetition, he intends to make us more careful and diligent, both to Learn and practise the same.
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(71) verse (DIV2)
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And hereto hee also addeth a seauenth reason to enforce and further our obedience, drawne from the daily griefe & trouble which accompanies euery daie of our life.
And hereto he also adds a Seventh reason to enforce and further our Obedience, drawn from the daily grief & trouble which Accompanies every day of our life.
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(71) verse (DIV2)
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The Exposition. Care not for the morrow: that is, for the time to come. This may seeme a strange commandement, tending to patronage sloth & negligence;The Exposition. Care not for the morrow: that is, for the time to come. This may seem a strange Commandment, tending to patronage sloth & negligence;
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(71) verse (DIV2)
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These words conteine Christs seuenth reason against distrustfull care:
These words contain Christ Seventh reason against distrustful care:
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(71) verse (DIV2)
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but wee must know, that there is a double care for the time to come. I. A godly lawfull care. II. A distrustfull and inordinate care.
but we must know, that there is a double care for the time to come. I. A godly lawful care. II A distrustful and inordinate care.
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(71) verse (DIV2)
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The godly care is that, whereby a man prouides for in the time present, such things as are needfull in the time to come, & cannot then be prouided:
The godly care is that, whereby a man provides for in the time present, such things as Are needful in the time to come, & cannot then be provided:
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(71) verse (DIV2)
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this lawfull care wee may obserue in our Sauiour Christ, for he had a bag to keepe prouision for himselfe & his disciples, which Iudas bare, Ioh. 13. 29. and when Agabus foretolde of a general famine, the Disciples prouided aforehand, to send succour to the brethrē which dwelt in Iudea, Act. 11. 28, 29. And thus may a trades-man prouide for maintenance while his strength and sight is good, against the time of his age, wherein hee may be vnable to follow his calling.
this lawful care we may observe in our Saviour christ, for he had a bag to keep provision for himself & his Disciples, which Iudas bore, John 13. 29. and when Agabus foretold of a general famine, the Disciples provided aforehand, to send succour to the brothers which dwelled in Iudea, Act. 11. 28, 29. And thus may a tradesman provide for maintenance while his strength and sighed is good, against the time of his age, wherein he may be unable to follow his calling.
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(71) verse (DIV2)
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And thus doe men in fit season prouide for foode and raiment.
And thus do men in fit season provide for food and raiment.
cc av vdb n2 p-acp j n1 vvi p-acp n1 cc n1.
(71) verse (DIV2)
1053
Page 404
9473
And we may prouide to day, that is, in the time present, for any needfull thing,
And we may provide to day, that is, in the time present, for any needful thing,
cc pns12 vmb vvi p-acp n1, cst vbz, p-acp dt n1 j, c-acp d j n1,
(71) verse (DIV2)
1053
Page 404
9474
when to morrow will not affoard it. The inordinate and distrustfull care for the morrow, is that whereby men vexe their mindes,
when to morrow will not afford it. The inordinate and distrustful care for the morrow, is that whereby men vex their minds,
c-crq p-acp n1 vmb xx vvi pn31. dt j cc j n1 p-acp dt n1, vbz d c-crq n2 vvb po32 n2,
(71) verse (DIV2)
1053
Page 404
9475
and turmoile themselues, to prouide aforehand for such things as may well enough be had in the time to come:
and turmoil themselves, to provide aforehand for such things as may well enough be had in the time to come:
cc vvi px32, pc-acp vvi av p-acp d n2 c-acp vmb av av-d vbi vhn p-acp dt n1 pc-acp vvi:
(71) verse (DIV2)
1054
Page 404
9476
this parts and rents asunder the minde, as the word signifies: and this our Sauiour Christ forbids.
this parts and rends asunder the mind, as the word signifies: and this our Saviour christ forbids.
d n2 cc vvz av dt n1, p-acp dt n1 vvz: cc d po12 n1 np1 vvz.
(71) verse (DIV2)
1054
Page 404
9477
It is indeede the common care of the world, and we may obscrue the practise of it three waies especially: I.
It is indeed the Common care of the world, and we may obscrue the practice of it three ways especially: I.
pn31 vbz av dt j n1 pp-f dt n1, cc pns12 vmb vvi dt n1 pp-f pn31 crd n2 av-j: pns11.
(71) verse (DIV2)
1054
Page 404
9478
When men prouide so much worldly goods for themselues, as would serue for many families, or for many generations:
When men provide so much worldly goods for themselves, as would serve for many families, or for many generations:
c-crq n2 vvb av d j n2-j p-acp px32, c-acp vmd vvi p-acp d n2, cc p-acp d n2:
(71) verse (DIV2)
1054
Page 404
9479
there be many such gather-goods, which scrape together as though they should neuer die, and they scarce know any ende of their wealth.
there be many such gather-goods, which scrape together as though they should never die, and they scarce know any end of their wealth.
pc-acp vbi d d j, r-crq vvb av c-acp cs pns32 vmd av-x vvi, cc pns32 av-j vvb d n1 pp-f po32 n1.
(71) verse (DIV2)
1054
Page 404
9480
This practise our Sauiour Christ here forbids;
This practise our Saviour christ Here forbids;
np1 vvb po12 n1 np1 av vvz;
(71) verse (DIV2)
1054
Page 404
9481
If any in a land might seeke for superfluitie, it is the King, whom bountie at all times well beseemeth;
If any in a land might seek for superfluity, it is the King, whom bounty At all times well beseems;
cs d p-acp dt n1 vmd vvi p-acp n1, pn31 vbz dt n1, ro-crq n1 p-acp d n2 av vvz;
(71) verse (DIV2)
1054
Page 404
9482
and yet God forbade the King ouer his owne people, to multiplie ouermuch his horses and furniture, his siluer and his golde, Deuteron. 17. 16, 17. II. When men seeke to preuent all losses & casualties,
and yet God forbade the King over his own people, to multiply overmuch his Horses and furniture, his silver and his gold, Deuteron. 17. 16, 17. II When men seek to prevent all losses & casualties,
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(71) verse (DIV2)
1054
Page 404
9483
and so plot for themselues, that howsoeuer it goe with others, yet they shall feele no want;
and so plot for themselves, that howsoever it go with Others, yet they shall feel no want;
cc av vvb p-acp px32, cst c-acp pn31 vvb p-acp n2-jn, av pns32 vmb vvi dx vvi;
(71) verse (DIV2)
1054
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9484
though others sta•ue and goe naked, they shalbe full, and well clothed. III.
though Others sta•ue and go naked, they shall full, and well clothed. III.
cs n2-jn n1 cc vvi j, pns32 vmb|vbi j, cc av vvn. np1.
(71) verse (DIV2)
1054
Page 405
9485
when men prouide or to day and to morrow together a forehand, when as the morrowes prouision may sufficiently, safely,
when men provide or to day and to morrow together a forehand, when as the morrows provision may sufficiently, safely,
c-crq n2 vvb cc p-acp n1 cc p-acp n1 av dt n1, c-crq c-acp dt ng1 n1 vmb av-j, av-j,
(71) verse (DIV2)
1054
Page 405
9486
and soone enough be made on it owne day:
and soon enough be made on it own day:
cc av av-d vbb vvn p-acp pn31 d n1:
(71) verse (DIV2)
1054
Page 405
9487
This Christ doeth chiefly aime at, as crossing the practise of faith whereby we should daylie depend vpon his prouidence.
This christ doth chiefly aim At, as crossing the practice of faith whereby we should daily depend upon his providence.
d np1 vdz av-jn vvi p-acp, c-acp vvg dt n1 pp-f n1 c-crq pns12 vmd j vvi p-acp po31 n1.
(71) verse (DIV2)
1054
Page 405
9490
the effect whereof is this, euery day of mans life hath care enough and greefe sufficient, through the busines that falls out thereon and belongs vnto it,
the Effect whereof is this, every day of men life hath care enough and grief sufficient, through the business that falls out thereon and belongs unto it,
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(71) verse (DIV2)
1055
Page 405
9491
and therefore we are not to adde thervnto another dayes care and greefe, for so we should bring vpon our selues more care and greefe then needes.
and Therefore we Are not to add thereunto Another days care and grief, for so we should bring upon our selves more care and grief then needs.
cc av pns12 vbr xx pc-acp vvi av j-jn ng1 n1 cc n1, c-acp av pns12 vmd vvi p-acp po12 n2 av-dc n1 cc n1 av av.
(71) verse (DIV2)
1055
Page 405
9492
The morrow, that is, the time to come, shall care for itselfe. Here Christ answers a question which might be made from the former commandement;The morrow, that is, the time to come, shall care for itself. Here christ answers a question which might be made from the former Commandment;
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(71) verse (DIV2)
1056
Page 405
9493
for hauing forbidden care for the morrow, some might say;
for having forbidden care for the morrow, Some might say;
c-acp vhg vvn n1 p-acp dt n1, d vmd vvi;
(71) verse (DIV2)
1056
Page 405
9494
How shall we doe on the morrowe, and the time to come? Christ answers, This daies care must be to day,
How shall we do on the morrow, and the time to come? christ answers, This days care must be to day,
q-crq vmb pns12 vdi p-acp dt n1, cc dt n1 pc-acp vvi? np1 vvz, d ng1 n1 vmb vbi p-acp n1,
(71) verse (DIV2)
1056
Page 405
9495
and to morrowes care to morrowe, each day must haue his owne care: such care as is fit and needfull for the time present must now be taken,
and to morrows care to morrow, each day must have his own care: such care as is fit and needful for the time present must now be taken,
cc p-acp ng1 n1 p-acp n1, d n1 vmb vhi po31 d n1: d n1 c-acp vbz j cc j p-acp dt n1 j vmb av vbi vvn,
(71) verse (DIV2)
1056
Page 405
9496
and such things as are now needfull must now be sought for:
and such things as Are now needful must now be sought for:
cc d n2 c-acp vbr av j vmb av vbi vvn p-acp:
(71) verse (DIV2)
1056
Page 405
9497
but such care as is fit to be taken in the time to come, must be put off to his proper time;
but such care as is fit to be taken in the time to come, must be put off to his proper time;
cc-acp d n1 c-acp vbz j pc-acp vbi vvn p-acp dt n1 pc-acp vvi, vmb vbi vvn a-acp p-acp po31 j n1;
(71) verse (DIV2)
1056
Page 405
9498
and things then needfull, must then be sought for, when their fit time salleth out: euery time and euery day must haue his proper care alone.
and things then needful, must then be sought for, when their fit time salleth out: every time and every day must have his proper care alone.
cc n2 av j, vmb av vbi vvn p-acp, c-crq po32 j n1 vvz av: d n1 cc d n1 vmb vhi po31 j n1 av-j.
(71) verse (DIV2)
1056
Page 405
9499
In this reason we haue a most notable rule for the wel ordering of our liues: to wit;
In this reason we have a most notable Rule for the well ordering of our lives: to wit;
p-acp d n1 pns12 vhb dt av-ds j n1 p-acp dt av vvg pp-f po12 n2: p-acp n1;
(71) verse (DIV2)
1057
Page 405
9500
that euery man must know the duties of his lawfull calling, and how the discharge thereof will yield him things necessarie and conuenient from time to time, that every man must know the duties of his lawful calling, and how the discharge thereof will yield him things necessary and convenient from time to time,
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(71) verse (DIV2)
1057
Page 405
9501
and so accordingly must walke therein; that is, doeing onely such duties diligently as the present time requireth at his hands,
and so accordingly must walk therein; that is, doing only such duties diligently as the present time requires At his hands,
cc av av-vvg vmb vvi av; d vbz, vdg j d n2 av-j p-acp dt j n1 vvz p-acp po31 n2,
(71) verse (DIV2)
1057
Page 405
9502
for the procuring of things then meete and needfull;
for the procuring of things then meet and needful;
p-acp dt n-vvg pp-f n2 av j cc j;
(71) verse (DIV2)
1057
Page 405
9503
and so proceeding by dependance on Gods prouidence, in such care and labour, as is fitting for the present occasion, time, and season:
and so proceeding by dependence on God's providence, in such care and labour, as is fitting for the present occasion, time, and season:
cc av vvg p-acp n1 p-acp npg1 n1, p-acp d n1 cc n1, c-acp vbz vvg p-acp dt j n1, n1, cc n1:
(71) verse (DIV2)
1057
Page 405
9504
but for time to come leane on Gods prouidence, respiting the care thereof till God require it at thy hands: but for time to come lean on God's providence, respiting the care thereof till God require it At thy hands:
cc-acp p-acp n1 pc-acp vvi j p-acp ng1 n1, j dt n1 av p-acp np1 vvb pn31 p-acp po21 n2:
(71) verse (DIV2)
1057
Page 405
9505
The practise hereof Samuel inioyneth Saul, 1. Sam. 10. 7. When these signes (of establishing thee in the kingdome) shall come vnto thee, doe as occasion shall serue;
The practice hereof Samuel enjoin Saul, 1. Sam. 10. 7. When these Signs (of establishing thee in the Kingdom) shall come unto thee, do as occasion shall serve;
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(71) verse (DIV2)
1057
Page 405
9506
that is, doe the present duties of a king that lie before thee, without troubling and vexing thy selfe through feare or care of things to come, till God offer them to thy hand.
that is, do the present duties of a King that lie before thee, without troubling and vexing thy self through Fear or care of things to come, till God offer them to thy hand.
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(71) verse (DIV2)
1057
Page 405
9507
And this should be euery mans practise in his calling;
And this should be every men practice in his calling;
cc d vmd vbi d ng1 n1 p-acp po31 n-vvg;
(71) verse (DIV2)
1057
Page 405
9508
and so should their present diligence testifie their obedience, and cleare thē frō presumption, & their respiting of future care till time require it, argue their faith in Gods prouidence:
and so should their present diligence testify their Obedience, and clear them from presumption, & their respiting of future care till time require it, argue their faith in God's providence:
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(71) verse (DIV2)
1057
Page 406
9509
and thus they should neither foolishly feede vpon vncertaine hopes, nor needlesly vexe themselues with vntimely cares.
and thus they should neither foolishly feed upon uncertain hope's, nor needlessly vex themselves with untimely Cares.
cc av pns32 vmd av-dx av-j vvi p-acp j n2, ccx av-j vvi px32 p-acp j n2.
(71) verse (DIV2)
1057
Page 406
9510
The day hath enough with his owne griefe ▪ that is, euery day by reason of mans sinnes, hath trouble and griefe enough, through that care and labour for prouision which God thereon requireth at our hands:The day hath enough with his own grief ▪ that is, every day by reason of men Sins, hath trouble and grief enough, through that care and labour for provision which God thereon requires At our hands:
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(71) verse (DIV2)
1058
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9511
and therefore wee should let euery day content it selfe with his owne care, and not adde thereto another daies griefe.
and Therefore we should let every day content it self with his own care, and not add thereto Another days grief.
cc av pns12 vmd vvi d n1 vvi pn31 n1 p-acp po31 d n1, cc xx vvi av j-jn ng1 n1.
(71) verse (DIV2)
1058
Page 406
9512
In this branch of the reason, Christ sets out the continued miserie of mans naturall life;
In this branch of the reason, christ sets out the continued misery of men natural life;
p-acp d n1 pp-f dt n1, np1 vvz av dt j-vvn n1 pp-f n2 j n1;
(71) verse (DIV2)
1059
Page 406
9513
Iacob said to Pharaoh, The daies of my pilgrimage haue beene few and euill, Gen. 47. 9. And Iob saith, Man that is borne of a woman is of short continuance, Iacob said to Pharaoh, The days of my pilgrimage have been few and evil, Gen. 47. 9. And Job Says, Man that is born of a woman is of short Continuance,
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(71) verse (DIV2)
1059
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9514
and full of trouble, Iob. 14. 1. But our Sauiour Christ here goes beyond them both, saying, Euery day of mans life hath griefe enough of his owne. and full of trouble, Job 14. 1. But our Saviour christ Here Goes beyond them both, saying, Every day of men life hath grief enough of his own.
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(71) verse (DIV2)
1059
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9515
This beeing well considered, may teach vs these things: I. To walke in our callings soberly, without intangling our selues in worldly cares;
This being well considered, may teach us these things: I. To walk in our callings soberly, without intangling our selves in worldly Cares;
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(71) verse (DIV2)
1059
Page 406
9516
for the daiely discharge of the duties of our callings, will bring sorrowe and griefe enough vpon vs, wee neede not to adde thereto by our carking care;
for the daily discharge of the duties of our callings, will bring sorrow and grief enough upon us, we need not to add thereto by our carking care;
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(71) verse (DIV2)
1059
Page 406
9517
for the more wee care, the more miserable is our life. II. To labour to withdrawe our hearts and to estrange our affections from delight in the things of this naturall life,
for the more we care, the more miserable is our life. II To labour to withdraw our hearts and to estrange our affections from delight in the things of this natural life,
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(71) verse (DIV2)
1059
Page 406
9518
or in this life it selfe, for it is full of griefe;
or in this life it self, for it is full of grief;
cc p-acp d n1 pn31 n1, c-acp pn31 vbz j pp-f n1;
(71) verse (DIV2)
1059
Page 406
9519
and therefore wee must so walke in our callings, that wee may waite for a better life in heauen, where wee shall haue freedome from all sorrow and griefe.
and Therefore we must so walk in our callings, that we may wait for a better life in heaven, where we shall have freedom from all sorrow and grief.
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(71) verse (DIV2)
1059
Page 406
9520
The good prophet Elijah was wearie of his life by reason of the miseries of it, through the calamities of the time;
The good Prophet Elijah was weary of his life by reason of the misery's of it, through the calamities of the time;
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(71) verse (DIV2)
1059
Page 406
9521
and therefore intreates the Lord to take away his soule, 1. King. 19. 4. And Paul cries out, one while vpon the miseries that he felt through the bodie of death, that was in him, Rom. 7. 24. and at another time, desires to be dissolued,
and Therefore intreats the Lord to take away his soul, 1. King. 19. 4. And Paul cries out, one while upon the misery's that he felt through the body of death, that was in him, Rom. 7. 24. and At Another time, Desires to be dissolved,
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(71) verse (DIV2)
1059
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9522
and to be with Christ, Philip. 1. 23. not simply, but because there was freedome from all sinne, and the miseries thereof. III. Euery day to commend our selues in soules and bodies, and all that we haue, morning and euening, to the blessing and protection of God;
and to be with christ, Philip. 1. 23. not simply, but Because there was freedom from all sin, and the misery's thereof. III. Every day to commend our selves in Souls and bodies, and all that we have, morning and evening, to the blessing and protection of God;
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(71) verse (DIV2)
1059
Page 406
9523
for each day and night hath griefe enough, by reason of our sinne, which of our selues we cannot vndergoe without the helpe of God.
for each day and night hath grief enough, by reason of our sin, which of our selves we cannot undergo without the help of God.
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(71) verse (DIV2)
1059
Page 406
9524
When our Sauiour Christ was to die vpon the crosse, hee commended his soule into his fathers hands, Luk. 23. 46. And none of vs haue assurance of our continuance in life,
When our Saviour christ was to die upon the cross, he commended his soul into his Father's hands, Luk. 23. 46. And none of us have assurance of our Continuance in life,
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(71) verse (DIV2)
1059
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9525
but though we be well in the morning, wee may be dead in the euening; or aliue at night, and dead in the morning:
but though we be well in the morning, we may be dead in the evening; or alive At night, and dead in the morning:
cc-acp cs pns12 vbb av p-acp dt n1, pns12 vmb vbi j p-acp dt n1; cc j p-acp n1, cc j p-acp dt n1:
(71) verse (DIV2)
1059
Page 406
9526
and therefore we must not forget the practise of this dutie:
and Therefore we must not forget the practice of this duty:
cc av pns12 vmb xx vvi dt n1 pp-f d n1:
(71) verse (DIV2)
1059
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9527
Dauid did it in the time of trouble, though hee were in health, Psal. 31. 5. and though we were free from perill of death,David did it in the time of trouble, though he were in health, Psalm 31. 5. and though we were free from peril of death,
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(71) verse (DIV2)
1059
Page 407
9528
yet our daiely vexations should mooue vs hereunto;
yet our daily vexations should move us hereunto;
av po12 j n2 vmd vvi pno12 av;
(71) verse (DIV2)
1059
Page 407
9529
for who can learne any good thing without labour and paine? who can doe a good worke without let or opposition? If wee would repent, we are either clogged with corruptions, or ouerwhelmed with temptations:
for who can Learn any good thing without labour and pain? who can do a good work without let or opposition? If we would Repent, we Are either clogged with corruptions, or overwhelmed with temptations:
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(71) verse (DIV2)
1059
Page 407
9530
and if wee seeke to walke in new obedience, we haue the world, the flesh, and the deuil, all endeauouring to turne vs backe to our olde course in sinne.
and if we seek to walk in new Obedience, we have the world, the Flesh, and the Devil, all endeavouring to turn us back to our old course in sin.
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(71) verse (DIV2)
1059
Page 407
9531
So that if we would either auoide euill, or doe good, or support with some comfort our daily vexations, we must commend our selues,
So that if we would either avoid evil, or do good, or support with Some Comfort our daily vexations, we must commend our selves,
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(71) verse (DIV2)
1059
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9532
and all ours, into the hands of God euery day. And thus much of this reason, and of Christs dehortation from distrustfull care.
and all ours, into the hands of God every day. And thus much of this reason, and of Christ dehortation from distrustful care.
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(71) verse (DIV2)
1059
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9533
Chap. 7. Verse 1. Iudge not, that you be not iudged. 2. For with what iudgement ye iudge, yee shall be iudged;
Chap. 7. Verse 1. Judge not, that you be not judged. 2. For with what judgement you judge, ye shall be judged;
np1 crd n1 crd n1 xx, cst pn22 vbb xx vvn. crd p-acp p-acp r-crq n1 pn22 vvb, pn22 vmb vbi vvn;
(73) verse (DIV2)
1059
Page 407
9534
and with what measure you mete, it shall be measured to you againe.
and with what measure you meet, it shall be measured to you again.
cc p-acp r-crq n1 pn22 vvb, pn31 vmb vbi vvn p-acp pn22 av.
(73) verse (DIV2)
1061
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9535
IN these words, and so forward to the end of the fift verse, is contained the sixt part of this sermon of our Sauiour Christ, concerning Iudgement; and it consisteth of three parts:
IN these words, and so forward to the end of the fift verse, is contained the sixt part of this sermon of our Saviour christ, Concerning Judgement; and it Consisteth of three parts:
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(73) verse (DIV2)
1062
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9536
first, a commandement, Iudge not: then certaine reasons of the commaundement, in the words following, to the 5. verse:
First, a Commandment, Judge not: then certain Reasons of the Commandment, in the words following, to the 5. verse:
ord, dt n1, n1 xx: av j n2 pp-f dt n1, p-acp dt n2 vvg, p-acp dt crd n1:
(73) verse (DIV2)
1062
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9537
and thirdly, a remedie of euill and rash iudgement, in the 5. verse. Touching the commandement, Iudge not ] The meaning.
and Thirdly, a remedy of evil and rash judgement, in the 5. verse. Touching the Commandment, Judge not ] The meaning.
cc ord, dt n1 pp-f j-jn cc j n1, p-acp dt crd n1. vvg dt n1, n1 xx ] dt n1.
(73) verse (DIV2)
1062
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9538
This commandement forbids not all kinde of Iudgement, but must bee restrained to vnlawfull Iudgement; for there be foure kinds of lawfull Iudgement, two whereof be publike, and two priuate.
This Commandment forbids not all kind of Judgement, but must be restrained to unlawful Judgement; for there be foure Kinds of lawful Judgement, two whereof be public, and two private.
d n1 vvz xx d n1 pp-f n1, cc-acp vmb vbi vvn p-acp j n1; c-acp pc-acp vbi crd n2 pp-f j n1, crd c-crq vbb j, cc crd j-jn.
(73) verse (DIV2)
1063
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9539
Of publike, the first is ciuil Iudgement, belonging to the ciuill Magistrate, who is to enquire into the manners of men,
Of public, the First is civil Judgement, belonging to the civil Magistrate, who is to inquire into the manners of men,
pp-f j, dt ord vbz j n1, vvg p-acp dt j n1, r-crq vbz pc-acp vvi p-acp dt n2 pp-f n2,
(73) verse (DIV2)
1063
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9540
and according to the good positiue lawes of the country to giue iudgement, either in punishing offenders,
and according to the good positive laws of the country to give judgement, either in punishing offenders,
cc vvg p-acp dt j j n2 pp-f dt n1 pc-acp vvi n1, av-d p-acp vvg n2,
(73) verse (DIV2)
1063
Page 407
9541
or rewarding them that doe well.
or rewarding them that do well.
cc vvg pno32 d vdb av.
(73) verse (DIV2)
1063
Page 408
9542
The second kinde is Ecclesiasticall, belonging principally to the minister, who in the publike dispensation of the word iudgeth mens manners, by reproouing and condemning their sinnes,
The second kind is Ecclesiastical, belonging principally to the minister, who in the public Dispensation of the word Judgeth men's manners, by reproving and condemning their Sins,
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(73) verse (DIV2)
1063
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9543
whether they be thoughts, words, or actions.
whither they be thoughts, words, or actions.
cs pns32 vbb n2, n2, cc n2.
(73) verse (DIV2)
1063
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9620
one man will say, such a one is a witch, because he in conscience is so perswaded;
one man will say, such a one is a witch, Because he in conscience is so persuaded;
pi n1 vmb vvi, d dt pi vbz dt n1, c-acp pns31 p-acp n1 vbz av vvn;
(73) verse (DIV2)
1067
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9544
In this sense the vnbeleeuer is said to be iudged, when his thoughts & actions are controlled by the word, 1. Cor. 14. 24. and thus Noah iudged and condemned the olde world, Heb. 11. 7. Of priuate lawful iudgement, the first is priuate admonition, whereby one man doth in Christian and louing maner, reprehēd another for his sinnes, and thereby iudgeth him:
In this sense the unbeliever is said to be judged, when his thoughts & actions Are controlled by the word, 1. Cor. 14. 24. and thus Noah judged and condemned the old world, Hebrew 11. 7. Of private lawful judgement, the First is private admonition, whereby one man does in Christian and loving manner, reprehend Another for his Sins, and thereby Judgeth him:
p-acp d n1 dt n1 vbz vvn pc-acp vbi vvn, c-crq po31 n2 cc n2 vbr vvn p-acp dt n1, crd np1 crd crd cc av np1 vvd cc vvn dt j n1, np1 crd crd pp-f j j n1, dt ord vbz j n1, c-crq crd n1 vdz p-acp np1 cc j-vvg n1, vvb j-jn p-acp po31 n2, cc av vvz pno31:
(73) verse (DIV2)
1063
Page 408
9545
this is also commanded in the word of God, and therefore it is not here forbidden.
this is also commanded in the word of God, and Therefore it is not Here forbidden.
d vbz av vvn p-acp dt n1 pp-f np1, cc av pn31 vbz xx av vvn.
(73) verse (DIV2)
1063
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9546
The second is iust dispraise, when the grosse faults of notorious persons are reprooued and condemned for this ende alone, that others may take warning thereby:
The second is just dispraise, when the gross Faults of notorious Persons Are reproved and condemned for this end alone, that Others may take warning thereby:
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(73) verse (DIV2)
1063
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9547
thus Christ iudged the Pharisies both for life and doctrine before his Disciples, calling them Hypocrites, that said, and did not:
thus christ judged the Pharisees both for life and Doctrine before his Disciples, calling them Hypocrites, that said, and did not:
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(73) verse (DIV2)
1063
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9548
and their doctrine leauen: and that most iustly and wisely, that his Disciples and others might beware of them:
and their Doctrine leaven: and that most justly and wisely, that his Disciples and Others might beware of them:
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(73) verse (DIV2)
1063
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9549
and thus he called Herod a Foxe, so discouering his subtiltie, for the admonition of others.
and thus he called Herod a Fox, so discovering his subtlety, for the admonition of Others.
cc av pns31 vvd np1 dt n1, av vvg po31 n1, p-acp dt n1 pp-f n2-jn.
(73) verse (DIV2)
1063
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9550
The thing then here forbiddē, is rash iudgemēt, which one man doth vniustly giue of another;
The thing then Here forbidden, is rash judgement, which one man does unjustly give of Another;
dt n1 av av vvn, vbz j n1, r-crq crd n1 vdz av-j vvi pp-f j-jn;
(73) verse (DIV2)
1064
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9551
and the reason why wee so vnderstand this place, may be drawne from the 3. verse, where instance is giuen of the iudgement here forbidden, in a quicke espiall and sharpe censure of small faults in others, not seeing farre grosser and greater in our selues:
and the reason why we so understand this place, may be drawn from the 3. verse, where instance is given of the judgement Here forbidden, in a quick espial and sharp censure of small Faults in Others, not seeing Far grosser and greater in our selves:
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(73) verse (DIV2)
1064
Page 408
9552
also Saint Luke setting downe this same prohibition, Iudge not, expounds it in the next words, by condemne not: which must be vnderstood of rash censure,
also Saint Lycia setting down this same prohibition, Judge not, expounds it in the next words, by condemn not: which must be understood of rash censure,
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(73) verse (DIV2)
1064
Page 408
9553
as is plaine by S. Paul, Rom. 2. 1. In that thou iudgest another, thou condemnest thy selfe, because thou doest rashly cōdemne him of that whereof thou thy selfe art guiltie.
as is plain by S. Paul, Rom. 2. 1. In that thou Judges Another, thou Condemnest thy self, Because thou dost rashly condemn him of that whereof thou thy self art guilty.
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(73) verse (DIV2)
1064
Page 408
9554
Now that wee may better know the thing forbidden, first I will shew what rash iudgement is,
Now that we may better know the thing forbidden, First I will show what rash judgement is,
av cst pns12 vmb av-jc vvi dt n1 vvn, ord pns11 vmb vvi r-crq j n1 vbz,
(73) verse (DIV2)
1064
Page 408
9555
and in the second place make knowne the common practises thereof. For the first:
and in the second place make known the Common practises thereof. For the First:
cc p-acp dt ord n1 vvi vvn dt j n2 av. p-acp dt ord:
(73) verse (DIV2)
1064
Page 408
9556
Rash iudgement, is when of an euill minde wee iudge amisse of others, for some euill ende. In this description, Rash judgement, is when of an evil mind we judge amiss of Others, for Some evil end. In this description,
j n1, vbz c-crq pp-f dt j-jn n1 pns12 vvb av pp-f n2-jn, p-acp d j-jn n1. p-acp d n1,
(73) verse (DIV2)
1065
Page 408
9557
first obserue the roote and ground of all rash iudgement;
First observe the root and ground of all rash judgement;
ord vvb dt n1 cc n1 pp-f d j n1;
(73) verse (DIV2)
1065
Page 408
9558
to wit, an euill minde, whereby wee loue our selues too well, and want the loue of our neighbour:
to wit, an evil mind, whereby we love our selves too well, and want the love of our neighbour:
p-acp n1, dt j-jn n1, c-crq pns12 vvb po12 n2 av av, cc vvb dt n1 pp-f po12 n1:
(73) verse (DIV2)
1065
Page 408
9559
This wee testifie, by beeing sharpe sighted, to prie into the liues and behauiour of others,
This we testify, by being sharp sighted, to pry into the lives and behaviour of Others,
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(73) verse (DIV2)
1065
Page 408
9560
and are blinde as beetles to see into our selues:
and Are blind as beetles to see into our selves:
cc vbr j c-acp n2 pc-acp vvi p-acp po12 n2:
(73) verse (DIV2)
1065
Page 408
9561
as also by giuing our selues exactly to censure other mens sayings and doings, and with delight to heare their faults ripped vp;
as also by giving our selves exactly to censure other men's sayings and doings, and with delight to hear their Faults ripped up;
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(73) verse (DIV2)
1065
Page 408
9562
but for our own courses, we would not haue them called into question nor controlled. Secondly, here note the manner of rash iudgement, which is to iudge amisse of others:
but for our own courses, we would not have them called into question nor controlled. Secondly, Here note the manner of rash judgement, which is to judge amiss of Others:
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(73) verse (DIV2)
1065
Page 408
9563
and this they doe which iudge of other mens persons and doings without a calling, or vrgent necessitie:
and this they do which judge of other men's Persons and doings without a calling, or urgent necessity:
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(73) verse (DIV2)
1065
Page 409
9564
secondly, which giue out sentence of mens doings, but not according to the law of charity, which bindes a man to iudge and say the best of others alwaies,
secondly, which give out sentence of men's doings, but not according to the law of charity, which binds a man to judge and say the best of Others always,
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(73) verse (DIV2)
1065
Page 409
9565
so farre forth as may stand with good conscience, and the word of God. Thirdly, here note the ende of rash iudgement;
so Far forth as may stand with good conscience, and the word of God. Thirdly, Here note the end of rash judgement;
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(73) verse (DIV2)
1065
Page 409
9566
for as it is ill grounded and guided, so it aimes not at the reformation of the partie,
for as it is ill grounded and guided, so it aims not At the Reformation of the party,
c-acp c-acp pn31 vbz av-jn vvn cc vvn, av pn31 vvz xx p-acp dt n1 pp-f dt n1,
(73) verse (DIV2)
1065
Page 409
9567
nor the detestation of sin in our selues and others, but is directed to some wrong ende:
nor the detestation of since in our selves and Others, but is directed to Some wrong end:
ccx dt n1 pp-f n1 p-acp po12 n2 cc n2-jn, cc-acp vbz vvn p-acp d j-jn n1:
(73) verse (DIV2)
1065
Page 409
9568
as first, to testifie our hatred of the partie, and desire of reuenge: secondly, to delight our selues with the faults of others:
as First, to testify our hatred of the party, and desire of revenge: secondly, to delight our selves with the Faults of Others:
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(73) verse (DIV2)
1065
Page 409
9569
thirdly, to defame our neighbours, and to bring them to an ill name, that our names may beare away the praise without comparison:
Thirdly, to defame our neighbours, and to bring them to an ill name, that our names may bear away the praise without comparison:
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(73) verse (DIV2)
1065
Page 409
9570
and lastly, that wee may seeme more holy then others, by beeing much in censuring sinne in others.
and lastly, that we may seem more holy then Others, by being much in censuring sin in Others.
cc ord, cst pns12 vmb vvi av-dc j cs n2-jn, p-acp vbg d p-acp vvg n1 p-acp n2-jn.
(73) verse (DIV2)
1065
Page 409
9571
The practise of rash iudgement consists in two things: first, the euill minde of man prepares matter of wrong iudgement:
The practice of rash judgement consists in two things: First, the evil mind of man prepares matter of wrong judgement:
dt n1 pp-f j n1 vvz p-acp crd n2: ord, dt j-jn n1 pp-f n1 vvz n1 pp-f j-jn n1:
(73) verse (DIV2)
1066
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9572
and secondly, giues sentence accordingly of the sayings and doings of men, and likewise of their persons.
and secondly, gives sentence accordingly of the sayings and doings of men, and likewise of their Persons.
cc ord, vvz n1 av-vvg pp-f dt n2-vvg cc n2-vdg pp-f n2, cc av pp-f po32 n2.
(73) verse (DIV2)
1066
Page 409
9573
For the first, the euill minde prepares matter of rash iudgement thus;
For the First, the evil mind prepares matter of rash judgement thus;
p-acp dt ord, dt j-jn n1 vvz n1 pp-f j n1 av;
(73) verse (DIV2)
1066
Page 409
9574
it sets it selfe to prie and inquire narrowly into the liues and behauiour of men,
it sets it self to pry and inquire narrowly into the lives and behaviour of men,
pn31 vvz pn31 n1 pc-acp vvi cc vvi av-j p-acp dt n2 cc n1 pp-f n2,
(73) verse (DIV2)
1066
Page 409
9575
and to see if it can find any matter in word or action worthy reproofe:
and to see if it can find any matter in word or actium worthy reproof:
cc pc-acp vvi cs pn31 vmb vvi d n1 p-acp n1 cc n1 j n1:
(73) verse (DIV2)
1066
Page 409
9576
Indeede there is a vertue wherby one man doth obserue another in his waies, but that is directed to a good ende;
Indeed there is a virtue whereby one man does observe Another in his ways, but that is directed to a good end;
av pc-acp vbz dt n1 c-crq crd n1 vdz vvi j-jn p-acp po31 n2, cc-acp cst vbz vvn p-acp dt j n1;
(73) verse (DIV2)
1066
Page 409
9577
namely, to rectifie and reforme him in his wants, and to further him when he doth well:
namely, to rectify and reform him in his Wants, and to further him when he does well:
av, pc-acp vvi cc vvi pno31 p-acp po31 n2, cc p-acp jc pno31 c-crq pns31 vdz av:
(73) verse (DIV2)
1066
Page 409
9578
but for one man to obserue another for this ende, to finde out matter of defamation and reproach, is a fault directly forbidden by our Sauiour Christ in this place.
but for one man to observe Another for this end, to find out matter of defamation and reproach, is a fault directly forbidden by our Saviour christ in this place.
cc-acp p-acp crd n1 pc-acp vvi j-jn p-acp d n1, pc-acp vvi av n1 pp-f n1 cc n1, vbz dt n1 av-j vvn p-acp po12 n1 np1 p-acp d n1.
(73) verse (DIV2)
1066
Page 409
9579
Secondly, when matter is found, the euill minde accordingly giues censure: this censure is giuen, first, of the persons of men;
Secondly, when matter is found, the evil mind accordingly gives censure: this censure is given, First, of the Persons of men;
ord, c-crq n1 vbz vvn, dt j-jn n1 av-vvg vvz n1: d n1 vbz vvn, ord, pp-f dt n2 pp-f n2;
(73) verse (DIV2)
1066
Page 409
9580
then of their speeches and actions.
then of their Speeches and actions.
av pp-f po32 n2 cc n2.
(73) verse (DIV2)
1066
Page 409
9581
Rash censure of mens persons, is when a man thinkes otherwise of the person of another,
Rash censure of men's Persons, is when a man thinks otherwise of the person of Another,
j n1 pp-f ng2 n2, vbz c-crq dt n1 vvz av pp-f dt n1 pp-f n-jn,
(73) verse (DIV2)
1066
Page 409
9582
then in conscience, and by Gods word he ought to doe.
then in conscience, and by God's word he ought to do.
av p-acp n1, cc p-acp npg1 n1 pns31 vmd pc-acp vdi.
(73) verse (DIV2)
1066
Page 409
9621
and yet the ground of this perswasion is nothing but his bare conceit.
and yet the ground of this persuasion is nothing but his bore conceit.
cc av dt n1 pp-f d n1 vbz pix p-acp po31 j n1.
(73) verse (DIV2)
1067
Page 411
9583
Example of this wee haue in Satan, for when the Lord commended Iob for his fidelitie, Satan tels the Lord, that Iob indeede serued the Lord,
Exampl of this we have in Satan, for when the Lord commended Job for his Fidis, Satan tells the Lord, that Job indeed served the Lord,
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(73) verse (DIV2)
1066
Page 409
9584
but it was onely for his owne profit, for (saith hee) withdrawe thou thin• hand from him,
but it was only for his own profit, for (Says he) withdraw thou thin• hand from him,
cc-acp pn31 vbds av-j p-acp po31 d n1, c-acp (vvz pns31) vvi pns21 n1 n1 p-acp pno31,
(73) verse (DIV2)
1066
Page 409
9585
and thou shalt see, whether hee will not curse thee to thy face: and thou shalt see, whither he will not curse thee to thy face:
cc pns21 vm2 vvi, cs pns31 vmb xx vvi pno21 p-acp po21 n1:
(73) verse (DIV2)
1066
Page 409
9586
This then wee see is a deuillish practise, and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore, that there are three things exempted from the iudgement and censure of men;
This then we see is a devilish practice, and ought to be Far from every one of us we must Remember what an ancient Divine hath taught heretofore, that there Are three things exempted from the judgement and censure of men;
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(73) verse (DIV2)
1066
Page 409
9587
the Scriptures, the Counsell of God, and the condemnation of any mans person. Rash censure of mens speeches and actions is giuen many waies: I.
the Scriptures, the Counsel of God, and the condemnation of any men person. Rash censure of men's Speeches and actions is given many ways: I.
dt n2, dt n1 pp-f np1, cc dt n1 pp-f d ng1 n1. j n1 pp-f ng2 n2 cc n2 vbz vvn d n2: pns11.
(73) verse (DIV2)
1066
Page 409
9588
When things are well done, to carpe and cauill at them without any iust cause.
When things Are well done, to carp and cavil At them without any just cause.
c-crq n2 vbr av vdn, pc-acp vvi cc vvi p-acp pno32 p-acp d j n1.
(73) verse (DIV2)
1067
Page 410
9589
Thus the profession of Religion at this day, is accounted of many to be but counterfeit holines,
Thus the profession of Religion At this day, is accounted of many to be but counterfeit holiness,
av dt n1 pp-f n1 p-acp d n1, vbz vvn pp-f d pc-acp vbi p-acp n-jn n1,
(73) verse (DIV2)
1067
Page 410
9590
and the due obedience to the morall Law is nicknamed and tearmed precisenesse, and the professours thereof called Puritans and Precisians,
and the due Obedience to the moral Law is nicknamed and termed preciseness, and the professors thereof called Puritans and precisians,
cc dt j-jn n1 p-acp dt j n1 vbz vvn cc vvn n1, cc dt n2 av vvn np2 cc n2,
(73) verse (DIV2)
1067
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9591
for this cause onely, that they make conscience of walking in obedience to Gods law. II. When actions or speeches indifferent, are taken in the worser part.
for this cause only, that they make conscience of walking in Obedience to God's law. II When actions or Speeches indifferent, Are taken in the Worse part.
p-acp d n1 av-j, cst pns32 vvb n1 pp-f vvg p-acp n1 p-acp npg1 n1. crd c-crq n2 cc n2 j, vbr vvn p-acp dt jc n1.
(73) verse (DIV2)
1067
Page 410
9592
Thus was Dauids kindnesse ill accepted of Hanun king of Ammon, when Dauid sent his seruants to comfort him after the death of his father:
Thus was David kindness ill accepted of Hanun King of Ammon, when David sent his Servants to Comfort him After the death of his father:
av vbds npg1 n1 av-jn vvn pp-f np1 n1 pp-f np1, c-crq np1 vvd po31 n2 pc-acp vvi pno31 p-acp dt n1 pp-f po31 n1:
(73) verse (DIV2)
1067
Page 410
9593
for his Nobles told him and perswaded him, that Dauid sent not vnto him, because he honoured his father (though Dauid vndoubtedly sent with an honest and vpright heart) but as it were craftily to search out the citie,
for his Nobles told him and persuaded him, that David sent not unto him, Because he honoured his father (though David undoubtedly sent with an honest and upright heart) but as it were craftily to search out the City,
c-acp png31 n2-j vvd pno31 cc vvd pno31, cst np1 vvd xx p-acp pno31, c-acp pns31 vvd po31 n1 (c-acp np1 av-j vvd p-acp dt j cc av-j n1) cc-acp c-acp pn31 vbdr av-j pc-acp vvi av dt n1,
(73) verse (DIV2)
1067
Page 410
9594
and to spie it out, and to ouerthrow it. Now hereupon Dauids seruants were badly intreated, and shamefully sent away;
and to spy it out, and to overthrow it. Now hereupon David Servants were badly entreated, and shamefully sent away;
cc pc-acp vvi pn31 av, cc pc-acp vvi pn31. av av npg1 n2 vbdr av-j vvn, cc av-j vvd av;
(73) verse (DIV2)
1067
Page 410
9595
whence grew the warre that ensued betweene them. III. When vpon light occasion and vncerten reports, we suspect and surmise euill of our neighbour:
whence grew the war that ensued between them. III. When upon Light occasion and uncertain reports, we suspect and surmise evil of our neighbour:
q-crq vvd dt n1 cst vvd p-acp pno32. np1. c-crq p-acp j n1 cc j-u n2, pns12 vvb cc vvi j-jn pp-f po12 n1:
(73) verse (DIV2)
1067
Page 410
9596
suspicions indeede are sometime good, beeing conceiued on a good ground, and retained for a good ende;
suspicions indeed Are sometime good, being conceived on a good ground, and retained for a good end;
n2 av vbr av j, vbg vvn p-acp dt j n1, cc vvd p-acp dt j n1;
(73) verse (DIV2)
1067
Page 410
9597
as to beware of the partie and of his euill:
as to beware of the party and of his evil:
c-acp pc-acp vvi pp-f dt n1 cc pp-f po31 j-jn:
(73) verse (DIV2)
1067
Page 410
9598
but when they are conceiued vpon light causes, and for some sinister respect (as the common practise is, vpon no good ground to conceiue most badly) this is rash iudgement. IV. When we see any want in our neighbours speach or behauiour, to make it worse then it was meant,
but when they Are conceived upon Light Causes, and for Some sinister respect (as the Common practice is, upon no good ground to conceive most badly) this is rash judgement. IV. When we see any want in our neighbours speech or behaviour, to make it Worse then it was meant,
cc-acp c-crq pns32 vbr vvn p-acp j n2, cc p-acp d j n1 (c-acp dt j n1 vbz, p-acp dx j n1 pc-acp vvi av-ds av-j) d vbz j n1. np1 c-crq pns12 vvb d n1 p-acp po12 ng1 n1 cc n1, pc-acp vvi pn31 av-jc cs pn31 vbds vvn,
(73) verse (DIV2)
1067
Page 410
9599
or then indeede it is. V. When we spread abroad and publish the wants of men, to defame them, which might better be concealed,
or then indeed it is. V. When we spread abroad and publish the Wants of men, to defame them, which might better be concealed,
cc av av pn31 vbz. np1 c-crq pns12 vvb av cc vvi dt n2 pp-f n2, pc-acp vvi pno32, r-crq vmd av-jc vbi vvn,
(73) verse (DIV2)
1067
Page 410
9600
and in conscience and charitie ought so to be. VI.
and in conscience and charity ought so to be. VI.
cc p-acp n1 cc n1 vmd av pc-acp vbi. crd.
(73) verse (DIV2)
1067
Page 410
9601
When we speake nothing but the truth of another, but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers.
When we speak nothing but the truth of Another, but yet withal do insinuate thereby Some evil of the party into the hearts of the hearers.
c-crq pns12 vvb pix cc-acp dt n1 pp-f n-jn, cc-acp av av vdb vvi av d n-jn pp-f dt n1 p-acp dt n2 pp-f dt n2.
(73) verse (DIV2)
1067
Page 410
9602
This practise is as pestilent and daungerous, as any of the former.
This practice is as pestilent and dangerous, as any of the former.
d n1 vbz a-acp j cc j, c-acp d pp-f dt j.
(73) verse (DIV2)
1067
Page 410
9603
Thus Doeg told Saul of the fact of Ahimelec vnto Dauid, how he gaue him victualls, and the sword of Goliah, which was true:
Thus Doeg told Saul of the fact of Ahimelec unto David, how he gave him victuals, and the sword of Goliath, which was true:
av np1 vvd np1 pp-f dt n1 pp-f np1 p-acp np1, c-crq pns31 vvd pno31 n2, cc dt n1 pp-f np1, r-crq vbds j:
(73) verse (DIV2)
1067
Page 410
9604
but withall he did therein insinuate, that Dauid and Ahimelec intended conspiracie against Saul.
but withal he did therein insinuate, that David and Ahimelec intended Conspiracy against Saul.
cc-acp av pns31 vdd av vvi, cst np1 cc np1 vvd n1 p-acp np1.
(73) verse (DIV2)
1067
Page 410
9605
And this telling of the truth in that sort, cost the liues of fourescore and fiue persons, that weare the liuen Ephod, as we may read, 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII.
And this telling of the truth in that sort, cost the lives of fourescore and fiue Persons, that wear the liven Ephod, as we may read, 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII.
cc d vvg pp-f dt n1 p-acp d n1, vvb dt n2 pp-f crd cc crd n2, cst vvb dt j-vvn n1, c-acp pns12 vmb vvi, crd np1 crd crd vvn p-acp dt crd n1 n1 crd cc crd np1.
(73) verse (DIV2)
1067
Page 410
9606
When in hearing the word preached, and sinnes reprooued in the congregation, some hearers misapply the same ▪ as for example, the minister reprooues the sinne of swearing, of drunkennesse, or any such sinne:
When in hearing the word preached, and Sins reproved in the congregation, Some hearers misapply the same ▪ as for Exampl, the minister reproves the sin of swearing, of Drunkenness, or any such sin:
c-crq p-acp vvg dt n1 vvd, cc n2 vvn p-acp dt n1, d n2 vvb dt d ▪ c-acp p-acp n1, dt n1 vvz dt n1 pp-f vvg, pp-f n1, cc d d n1:
(73) verse (DIV2)
1067
Page 410
9607
then some one gultie hereof, doth not onely surmise, but also breake forth intò this speach, Now the preacher meanes me: he speakes this of me:
then Some one guilty hereof, does not only surmise, but also break forth intò this speech, Now the preacher means me: he speaks this of me:
cs d crd j av, vdz xx av-j vvi, cc-acp av vvi av fw-la d n1, av dt n1 vvz pno11: pns31 vvz d pp-f pno11:
(73) verse (DIV2)
1067
Page 410
9608
he censures my facts and speaches; herevpon followes spite and malice against the person of the minister,he censures my facts and Speeches; hereupon follows spite and malice against the person of the minister,
pns31 vvz po11 n2 cc n2; av vvz n1 cc n1 p-acp dt n1 pp-f dt n1,
(73) verse (DIV2)
1067
Page 411
9609
and also rash censuring and condemning of his ministerie.
and also rash censuring and condemning of his Ministry.
cc av j vvg cc vvg pp-f po31 n1.
(73) verse (DIV2)
1067
Page 411
9610
They also sinne in this kinde, that apply the reproofes of sinne to the person of others:
They also sin in this kind, that apply the reproofs of sin to the person of Others:
pns32 av vvb p-acp d n1, cst vvb dt n2 pp-f n1 p-acp dt n1 pp-f n2-jn:
(73) verse (DIV2)
1067
Page 411
9611
as when they say, now such a one is touched: there is a good lesson for such a one if he would learne it:
as when they say, now such a one is touched: there is a good Lesson for such a one if he would Learn it:
c-acp c-crq pns32 vvb, av d dt pi vbz vvn: pc-acp vbz dt j n1 p-acp d dt pi cs pns31 vmd vvi pn31:
(73) verse (DIV2)
1067
Page 411
9612
yea others goe further and say, now the preacher meanes such a man; now he speakes against such a man:
yea Others go further and say, now the preacher means such a man; now he speaks against such a man:
uh ng2-jn vvi av-jc cc vvb, av dt n1 vvz d dt n1; av pns31 vvz p-acp d dt n1:
(73) verse (DIV2)
1067
Page 411
9613
but ▪ this also is rash iudgement in hearing of the word:
but ▪ this also is rash judgement in hearing of the word:
p-acp ▪ d av vbz j n1 p-acp vvg pp-f dt n1:
(73) verse (DIV2)
1067
Page 411
9614
they misconceiue of the purpose of the minister, for his maner is not when he standeth in the roome of God, to rippe vp the secrets and liues of some particular hearers;
they misconceive of the purpose of the minister, for his manner is not when he Stands in the room of God, to rip up the secrets and lives of Some particular hearers;
pns32 vvb pp-f dt n1 pp-f dt n1, p-acp po31 n1 vbz xx c-crq pns31 vvz p-acp dt n1 pp-f np1, pc-acp vvi a-acp dt n2-jn cc n2 pp-f d j n2;
(73) verse (DIV2)
1067
Page 411
9615
but to deliuer the will of God concerning such and such sinnes vnto all: it is the power of the word, not the mind of the preacher, that causeth: it to touch thy conscience:
but to deliver the will of God Concerning such and such Sins unto all: it is the power of the word, not the mind of the preacher, that Causes: it to touch thy conscience:
cc-acp pc-acp vvi dt n1 pp-f np1 vvg d cc d n2 p-acp d: pn31 vbz dt n1 pp-f dt n1, xx dt n1 pp-f dt n1, cst vvz: pn31 p-acp vvi po21 n1:
(73) verse (DIV2)
1067
Page 411
9616
and therefore euery one ought to apply the word vnto his own heart, and not to lay it vpon others,
and Therefore every one ought to apply the word unto his own heart, and not to lay it upon Others,
cc av d crd vmd pc-acp vvi dt n1 p-acp po31 d n1, cc xx pc-acp vvi pn31 p-acp n2-jn,
(73) verse (DIV2)
1067
Page 411
9617
or els take it to be spoken of himselfe for his disgrace: for it is to misapply the word, and to iudge amisse of the preacher:
or Else take it to be spoken of himself for his disgrace: for it is to misapply the word, and to judge amiss of the preacher:
cc av vvb pn31 pc-acp vbi vvn pp-f px31 p-acp po31 n1: c-acp pn31 vbz pc-acp vvb dt n1, cc pc-acp vvi av pp-f dt n1:
(73) verse (DIV2)
1067
Page 411
9618
and this is a common sinne, which is the cause why many men reape so little profit by the word preached as they doe. The VIII. practise of rash iudgement is, when in townes and cities some persons are wrongfully reputed and taken for witches:
and this is a Common sin, which is the cause why many men reap so little profit by the word preached as they do. The VIII. practice of rash judgement is, when in Towns and cities Some Persons Are wrongfully reputed and taken for Witches:
cc d vbz dt j n1, r-crq vbz dt n1 c-crq d n2 vvi av j n1 p-acp dt n1 vvd c-acp pns32 vdb. dt np1. n1 pp-f j n1 vbz, c-crq p-acp n2 cc n2 d n2 vbr av-j vvn cc vvn p-acp n2:
(73) verse (DIV2)
1067
Page 411
9619
this is as common a sinne throughout the world as any of the former:
this is as Common a sin throughout the world as any of the former:
d vbz a-acp j dt n1 p-acp dt n1 c-acp d pp-f dt j:
(73) verse (DIV2)
1067
Page 411
9622
Another man saith, such a one is a witch, because a wise man or a wise woman hath so reported of him or her:
another man Says, such a one is a witch, Because a wise man or a wise woman hath so reported of him or her:
j-jn n1 vvz, d dt pi vbz dt n1, c-acp dt j n1 cc dt j n1 vhz av vvn pp-f pno31 cc pno31:
(73) verse (DIV2)
1067
Page 411
9623
and yet this testimonie is but the testimonie of the deuill, who is a lyar, and the father thereof:
and yet this testimony is but the testimony of the Devil, who is a liar, and the father thereof:
cc av d n1 vbz p-acp dt n1 pp-f dt n1, r-crq vbz dt n1, cc dt n1 av:
(73) verse (DIV2)
1067
Page 411
9624
if he tell truth, it is with purpose to deceiue.
if he tell truth, it is with purpose to deceive.
cs pns31 vvb n1, pn31 vbz p-acp n1 pc-acp vvi.
(73) verse (DIV2)
1067
Page 411
9625
Againe, another is iudged to be a witch, because comming to a mans house to borrow something,
Again, Another is judged to be a witch, Because coming to a men house to borrow something,
av, j-jn vbz vvn pc-acp vbi dt n1, c-acp vvg p-acp dt ng1 n1 pc-acp vvi pi,
(73) verse (DIV2)
1067
Page 411
9626
and beeing denied thereof, he tooks it vnkindly, and thereupon gaue these or such like threatning words;
and being denied thereof, he tooks it unkindly, and thereupon gave these or such like threatening words;
cc vbg vvn av, pns31 zz pn31 av-j, cc av vvd d cc d j j-vvg n2;
(73) verse (DIV2)
1067
Page 411
9627
it had beene as good you had lent it me, or, I will meete with you: it had been as good you had lent it me, or, I will meet with you:
pn31 vhd vbn a-acp j pn22 vhd vvn pn31 pno11, cc, pns11 vmb vvi p-acp pn22:
(73) verse (DIV2)
1067
Page 411
9628
and hereupon some one in the family fell sicke, or some cattell died, and other things did miscarie.
and hereupon Some one in the family fell sick, or Some cattle died, and other things did miscarry.
cc av d pi p-acp dt n1 vvd j, cc d n2 vvd, cc j-jn n2 vdd vvi.
(73) verse (DIV2)
1067
Page 411
9629
It is no question, but witches be too rife among vs, and ought to be sought out and seuerely punished;
It is no question, but Witches be too rife among us, and ought to be sought out and severely punished;
pn31 vbz dx n1, cc-acp n2 vbb av av-j p-acp pno12, cc pi pc-acp vbi vvn av cc av-j vvn;
(73) verse (DIV2)
1067
Page 411
9630
and there be lawfull waies of conuincing a witch:
and there be lawful ways of convincing a witch:
cc pc-acp vbi j n2 pp-f vvg dt n1:
(73) verse (DIV2)
1067
Page 411
9631
but vpon these bare presumptions to iudge any one to be a witch, is an vnchristian practise of rash iudgement:
but upon these bore presumptions to judge any one to be a witch, is an unchristian practice of rash judgement:
cc-acp p-acp d j n2 pc-acp vvi d pi pc-acp vbi dt n1, vbz dt j n1 pp-f j n1:
(73) verse (DIV2)
1067
Page 411
9632
for why may not the hand of God befall thee in visiting some one in thy family,
for why may not the hand of God befall thee in visiting Some one in thy family,
p-acp q-crq vmb xx dt n1 pp-f np1 vvb pno21 p-acp vvg d pi p-acp po21 n1,
(73) verse (DIV2)
1067
Page 411
9633
or in the death of thy cattell, as well as the annoyance of the witch, after some hard speeches of another.
or in the death of thy cattle, as well as the annoyance of the witch, After Some hard Speeches of Another.
cc p-acp dt n1 pp-f po21 n2, c-acp av c-acp dt n1 pp-f dt n1, p-acp d j n2 pp-f n-jn.
(73) verse (DIV2)
1067
Page 411
9634
A witch therefore must first be lawfully conuinced, and then iudged to be a witch, and not before.
A witch Therefore must First be lawfully convinced, and then judged to be a witch, and not before.
dt n1 av vmb ord vbb av-j vvd, cc av vvd pc-acp vbi dt n1, cc xx a-acp.
(73) verse (DIV2)
1067
Page 411
9635
This thing especially Iurers ought to looke vnto;
This thing especially Jurors ought to look unto;
d n1 av-j n2 vmd pc-acp vvi p-acp;
(73) verse (DIV2)
1067
Page 411
9636
els if they haue but the ordinarie discretion of common people, to iudge one for a witch vpon these presumptions, they may easily defile their hands with innocent blood.
Else if they have but the ordinary discretion of Common people, to judge one for a witch upon these presumptions, they may Easily defile their hands with innocent blood.
av cs pns32 vhb p-acp dt j n1 pp-f j n1, pc-acp vvi pi p-acp dt n1 p-acp d n2, pns32 vmb av-j vvi po32 n2 p-acp j-jn n1.
(73) verse (DIV2)
1067
Page 412
9637
Thus much for the sinne of rash Iudgement, and the practises thereof, which are condemned and forbidden in this place.
Thus much for the sin of rash Judgement, and the practises thereof, which Are condemned and forbidden in this place.
av av-d c-acp dt n1 pp-f j n1, cc dt n2 av, r-crq vbr vvn cc vvn p-acp d n1.
(73) verse (DIV2)
1067
Page 412
9638
Now because it is so common a sinne in all places, and with most men counted no sinne:
Now Because it is so Common a sin in all places, and with most men counted no sin:
av c-acp pn31 vbz av j dt n1 p-acp d n2, cc p-acp ds n2 vvd dx n1:
(73) verse (DIV2)
1068
Page 412
9639
for the common talke in all meetings is of other men, and selfeloue makes the heart glad to heare other mens faults ripped vp,
for the Common talk in all meetings is of other men, and Self-love makes the heart glad to hear other men's Faults ripped up,
c-acp dt j n1 p-acp d n2 vbz pp-f j-jn n2, cc vvi vvz dt n1 j pc-acp vvi j-jn ng2 n2 vvd a-acp,
(73) verse (DIV2)
1068
Page 412
9640
yea this sinne will take hold when other sinnes leaue a man, which caused Christ to forewarne his Disciples hereof in this place:
yea this sin will take hold when other Sins leave a man, which caused christ to forewarn his Disciples hereof in this place:
uh d n1 vmb vvi vvi c-crq j-jn n2 vvb dt n1, r-crq vvd np1 pc-acp vvi po31 n2 av p-acp d n1:
(73) verse (DIV2)
1068
Page 412
9641
therefore it is our dutie to labour and striue the more earnestly to be purged from this euill minde,
Therefore it is our duty to labour and strive the more earnestly to be purged from this evil mind,
av pn31 vbz po12 n1 pc-acp vvi cc vvi dt av-dc av-j pc-acp vbi vvn p-acp d j-jn n1,
(73) verse (DIV2)
1068
Page 412
9642
and preserued from these euill practises of rash iudgement:
and preserved from these evil practises of rash judgement:
cc vvn p-acp d j-jn n2 pp-f j n1:
(73) verse (DIV2)
1068
Page 412
9643
for which ende let vs lay to our consciences the reasons following. I. The practise of rash Iudgement cannot stand with Christian charitie:
for which end let us lay to our Consciences the Reasons following. I. The practice of rash Judgement cannot stand with Christian charity:
p-acp r-crq n1 vvb pno12 vvi p-acp po12 n2 dt n2 vvg. np1 dt n1 pp-f j n1 vmbx vvi p-acp njp n1:
(73) verse (DIV2)
1068
Page 412
9644
for charitie binds a man to walke in loue, and loue suspecteth not euill, but thinks the best alwaies,
for charity binds a man to walk in love, and love suspects not evil, but thinks the best always,
p-acp n1 vvz dt n1 pc-acp vvi p-acp n1, cc n1 vvz xx j-jn, p-acp vvz dt js av,
(73) verse (DIV2)
1068
Page 412
9645
and if it be possible, thinks well of all. II. When thou seest a man speake or practise any euill,
and if it be possible, thinks well of all. II When thou See a man speak or practise any evil,
cc cs pn31 vbb j, vvz av pp-f d. crd c-crq pns21 vv2 dt n1 vvi cc vvi d j-jn,
(73) verse (DIV2)
1068
Page 412
9646
for which thou beginnest to thinke hardly of him, then consider well of thine owne selfe,
for which thou beginnest to think hardly of him, then Consider well of thine own self,
p-acp r-crq pns21 vv2 pc-acp vvi av pp-f pno31, av vvb av pp-f po21 d n1,
(73) verse (DIV2)
1068
Page 412
9647
how thou hast both that and all other sinnes in thee, if we regard the roote of sinne,
how thou hast both that and all other Sins in thee, if we regard the root of sin,
c-crq pns21 vh2 d d cc d j-jn n2 p-acp pno21, cs pns12 vvb dt n1 pp-f n1,
(73) verse (DIV2)
1068
Page 412
9648
and therefore doe not rashly condemne him for his fact, because thou thy selfe hast done the like heretofore;
and Therefore do not rashly condemn him for his fact, Because thou thy self hast done the like heretofore;
cc av vdb xx av-j vvi pno31 p-acp po31 n1, c-acp pns21 po21 n1 vh2 vdn dt av-j av;
(73) verse (DIV2)
1068
Page 412
9649
or els in time to come maist doe the like or worse, then he hath done whome thou now condemnest. III. Consider that God the father hath committed all iudgement vnto his Sonne:
or Else in time to come Mayest do the like or Worse, then he hath done whom thou now Condemnest. III. Consider that God the father hath committed all judgement unto his Son:
cc av p-acp n1 pc-acp vvi vm2 vdb dt av-j cc av-jc, cs pns31 vhz vdn r-crq pns21 av vv2. np1. np1 cst np1 dt n1 vhz vvn d n1 p-acp po31 n1:
(73) verse (DIV2)
1068
Page 412
9650
who now executeth publike iudgement by the Magistrate in the common-wealth, and by the Minister in the Church;
who now Executeth public judgement by the Magistrate in the commonwealth, and by the Minister in the Church;
r-crq av vvz j n1 p-acp dt n1 p-acp dt n1, cc p-acp dt n1 p-acp dt n1;
(73) verse (DIV2)
1068
Page 412
9651
and priuate iudgement of admonition, and iust dispraise, by them whome he calleth thereunto:
and private judgement of admonition, and just dispraise, by them whom he calls thereunto:
cc j n1 pp-f n1, cc j n1, p-acp pno32 r-crq pns31 vvz av:
(73) verse (DIV2)
1068
Page 412
9652
if therefore thou iudgest another, not beeing called thereto, thou thrusteth Christ out of his office,
if Therefore thou Judges Another, not being called thereto, thou thrusts christ out of his office,
cs av pns21 vv2 j-jn, xx vbg vvn av, pns21 vvz np1 av pp-f po31 n1,
(73) verse (DIV2)
1068
Page 412
9653
and robbest him of his honour, which is a grieuous sinne, and cannot be vnpunished. IV. Consider also that thou art vnable, whatsoeuer thou art, to iudge aright of other mens actions, beeing ignorant of many circumstances thereof:
and Robbed him of his honour, which is a grievous sin, and cannot be unpunished. IV. Consider also that thou art unable, whatsoever thou art, to judge aright of other men's actions, being ignorant of many Circumstances thereof:
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(73) verse (DIV2)
1068
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for thou knowest not with what minde, or to what ende the action was done: thou knowest not the cause why he did it, nor the state of his person,
for thou Knowest not with what mind, or to what end the actium was done: thou Knowest not the cause why he did it, nor the state of his person,
c-acp pns21 vv2 xx p-acp r-crq n1, cc p-acp r-crq n1 dt n1 vbds vdn: pns21 vv2 xx dt n1 c-crq pns31 vdd pn31, ccx dt n1 pp-f po31 n1,
(73) verse (DIV2)
1068
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9655
nor manner of his temptation thereto:
nor manner of his temptation thereto:
ccx n1 pp-f po31 n1 av:
(73) verse (DIV2)
1068
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9656
and therefore why iudgest thou rashly of him. V. He that giues rash iudgement of another, is worse then a theefe that steales away a mans goods:
and Therefore why Judges thou rashly of him. V. He that gives rash judgement of Another, is Worse then a thief that steals away a men goods:
cc av q-crq vv2 pns21 av-j pp-f pno31. np1 pns31 cst vvz j n1 pp-f n-jn, vbz jc cs dt n1 cst vvz av dt ng1 n2-j:
(73) verse (DIV2)
1068
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9657
for he robbes him of his good name, which (as Salomon saith) is to be chosen aboue great riches, Prov. 22. 1. Againe, riches may be restored,
for he robs him of his good name, which (as Solomon Says) is to be chosen above great riches, Curae 22. 1. Again, riches may be restored,
p-acp pns31 vvz pno31 pp-f po31 j n1, r-crq (c-acp np1 vvz) vbz pc-acp vbi vvn p-acp j n2, np1 crd crd av, n2 vmb vbi vvn,
(73) verse (DIV2)
1068
Page 412
9658
so can not a mans good name beeing once blemished in the hearts of many.
so can not a men good name being once blemished in the hearts of many.
av vmb xx dt ng1 j n1 vbg a-acp vvn p-acp dt n2 pp-f d.
(73) verse (DIV2)
1068
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9659
Againe, a man may defend himselfe from a theefe, but no man can shunne an other mans euill minde, or his badde tongue:
Again, a man may defend himself from a thief, but no man can shun an other men evil mind, or his bad tongue:
av, dt n1 vmb vvi px31 p-acp dt n1, cc-acp dx n1 vmb vvi dt j-jn ng1 j-jn n1, cc po31 vvd n1:
(73) verse (DIV2)
1068
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nay the backebiter is worse then a murtherer, for he killeth three at once; first, his owne soule in thus sinning:
nay the backbiter is Worse then a murderer, for he kills three At once; First, his own soul in thus sinning:
uh-x dt n1 vbz jc cs dt n1, c-acp pns31 vvz crd p-acp a-acp; ord, po31 d n1 p-acp av vvg:
(73) verse (DIV2)
1068
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secondly, his neighbour whose name he hurteth: and thirdly, the hearer who receiueth this rash and iniust report:
secondly, his neighbour whose name he hurteth: and Thirdly, the hearer who receiveth this rash and injust report:
ord, po31 n1 rg-crq n1 pns31 vvz: cc ord, dt n1 r-crq vvz d j cc j n1:
(73) verse (DIV2)
1068
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9662
and for this cause the slaunderer is numbered among those that shall not inherit the kingdome of God, Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargeth Christians to account of such raylers as of persons excommunicate. 1. Cor. 5. 11. Here some will say;
and for this cause the slanderer is numbered among those that shall not inherit the Kingdom of God, Psalm 15. 3. 1. Cor. 6. 10. and the Apostle charges Christians to account of such railers as of Persons excommunicate. 1. Cor. 5. 11. Here Some will say;
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(73) verse (DIV2)
1068
Page 413
9663
if we may not giue our opinion of others freely as we haue done;
if we may not give our opinion of Others freely as we have done;
cs pns12 vmb xx vvi po12 n1 pp-f n2-jn av-j c-acp pns12 vhb vdn;
(73) verse (DIV2)
1069
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9666
if thou knew euill by him also, conceale it from others; and if thou maist, admonish the partie thereof:
if thou knew evil by him also, conceal it from Others; and if thou Mayest, admonish the party thereof:
cs pns21 vvd j-jn p-acp pno31 av, vvb pn31 p-acp n2-jn; cc cs pns21 vm2, vvb dt n1 av:
(73) verse (DIV2)
1069
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or els tell it to those who haue authoritie to correct his faults; and thus shalt thou win thy brother.
or Else tell it to those who have Authority to correct his Faults; and thus shalt thou win thy brother.
cc av vvb pn31 p-acp d r-crq vhb n1 pc-acp vvi po31 n2; cc av vm2 pns21 vvi po21 n1.
(73) verse (DIV2)
1069
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9668
Some will say, I doe indeed sometime censure my brother for his faults, yet onely in detestation of his sinne;
some will say, I do indeed sometime censure my brother for his Faults, yet only in detestation of his sin;
d vmb vvi, pns11 vdb av av vvi po11 n1 p-acp po31 n2, av av-j p-acp n1 pp-f po31 n1;
(73) verse (DIV2)
1069
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9669
I loue the partie neuer the worse; and I onely doe it to some priuate friend that will not tell it againe.
I love the party never the Worse; and I only do it to Some private friend that will not tell it again.
pns11 vvb dt n1 av-x dt av-jc; cc pns11 av-j vdb pn31 p-acp d j n1 cst vmb xx vvi pn31 av.
(73) verse (DIV2)
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9670
Answ. But this excuse, and all such like are friuolous: no colour of good intent can excuse rash iudgement:Answer But this excuse, and all such like Are frivolous: no colour of good intent can excuse rash judgement:
np1 p-acp d n1, cc d d av-j vbr j: dx n1 pp-f j n1 vmb vvi j n1:
(73) verse (DIV2)
1069
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9671
if thou louest him, why doest thou make knowne his fault to another, for loue couereth a multitude of sinnes? And if thy conscience answer, it will tell thee that either ill will to the partie causeth thee so to doe,
if thou love him, why dost thou make known his fault to Another, for love Covereth a multitude of Sins? And if thy conscience answer, it will tell thee that either ill will to the party Causes thee so to do,
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(73) verse (DIV2)
1069
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9672
or selfe-loue, whereby through his defamation thou thy selfe seekest to be aduanced aboue him in the thoughts of others.
or Self-love, whereby through his defamation thou thy self Seekest to be advanced above him in the thoughts of Others.
cc n1, c-crq p-acp po31 n1 pns21 po21 n1 vv2 pc-acp vbi vvd p-acp pno31 p-acp dt n2 pp-f n2-jn.
(73) verse (DIV2)
1069
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9673
In thy censuring therefore looke to thine heart, whether malice mooue thee not thereto: and take heed to the end also;
In thy censuring Therefore look to thine heart, whither malice move thee not thereto: and take heed to the end also;
p-acp po21 vvg av vvb p-acp po21 n1, cs n1 vvb pno21 xx av: cc vvb n1 p-acp dt n1 av;
(73) verse (DIV2)
1069
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9674
for if it rise from a bad ground, or tend to a wrong ende, the whole action is nought. II. Dutie. We ought to thinke as wel of euery man, as possibly we can,
for if it rise from a bad ground, or tend to a wrong end, the Whole actium is nought. II Duty. We ought to think as well of every man, as possibly we can,
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(73) verse (DIV2)
1069
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9675
yea of our enemie & of his actions:
yea of our enemy & of his actions:
uh pp-f po12 n1 cc pp-f po31 n2:
(73) verse (DIV2)
1069
Page 413
9676
for loue thinketh not evill; and in the practise of loue towards our enemies we become followers of God, Math. 5. 44, 45. III.
for love Thinketh not evil; and in the practice of love towards our enemies we become followers of God, Math. 5. 44, 45. III.
c-acp n1 vvz xx j-jn; cc p-acp dt n1 pp-f n1 p-acp po12 n2 pns12 vvb n2 pp-f np1, np1 crd crd, crd np1.
(73) verse (DIV2)
1069
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9677
Dutie. If thou marke thy neighbours life and behauiour, doe it for this ende to withdraw him from sinne, Duty. If thou mark thy neighbours life and behaviour, do it for this end to withdraw him from sin,
n1. cs pns21 vvb po21 n2 n1 cc n1, vdb pn31 p-acp d n1 pc-acp vvi pno31 p-acp n1,
(73) verse (DIV2)
1069
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9678
and to further him in well-doing. Lastly, in all thy societies and dealings with others, labour either to doe them good,
and to further him in welldoing. Lastly, in all thy societies and dealings with Others, labour either to do them good,
cc p-acp jc pno31 p-acp n1. ord, p-acp d po21 n2 cc n2-vvg p-acp n2-jn, n1 av-d pc-acp vdi pno32 j,
(73) verse (DIV2)
1069
Page 413
9679
or to receiue good from them: and by this meanes thou shalt eschew the sinne of rash iudgement.
or to receive good from them: and by this means thou shalt eschew the sin of rash judgement.
cc pc-acp vvi j p-acp pno32: cc p-acp d n2 pns21 vm2 vvi dt n1 pp-f j n1.
(73) verse (DIV2)
1069
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9680
Here two questions may be mooued concerning rash iudgement, and that necessarily, because surmises will arise vpon very small occasions.
Here two questions may be moved Concerning rash judgement, and that necessarily, Because surmises will arise upon very small occasions.
av crd n2 vmb vbi vvn vvg j n1, cc cst av-j, c-acp n2 vmb vvi p-acp av j n2.
(73) verse (DIV2)
1070
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9681
I. Quest. When may a man doubt or suspect euill of another? Ans. In all suspicion recourse must be had to the ground thereof, whether it rise of iust and sufficient cause or not. I Quest. When may a man doubt or suspect evil of Another? Ans. In all suspicion recourse must be had to the ground thereof, whither it rise of just and sufficient cause or not.
uh n1. c-crq vmb dt n1 n1 cc vvi j-jn pp-f n-jn? np1 p-acp d n1 n1 vmb vbi vhn p-acp dt n1 av, cs pn31 vvi pp-f j cc j n1 cc xx.
(73) verse (DIV2)
1071
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9682
A sufficient cause of suspicion is that, which in the iudgement of wise men, beeing well considered with all the circumstances thereof, is iudged sufficient:
A sufficient cause of suspicion is that, which in the judgement of wise men, being well considered with all the Circumstances thereof, is judged sufficient:
dt j n1 pp-f n1 vbz d, r-crq p-acp dt n1 pp-f j n2, vbg av vvn p-acp d dt n2 av, vbz vvn j:
(73) verse (DIV2)
1071
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9683
and on the other side, that is insufficient which wise men well waying with the circumstances thereof, doe iudge insufficient:
and on the other side, that is insufficient which wise men well weighing with the Circumstances thereof, do judge insufficient:
cc p-acp dt j-jn n1, cst vbz j r-crq j n2 av vvg p-acp dt n2 av, vdb vvi j:
(73) verse (DIV2)
1071
Page 414
9684
if then the cause of suspicion be thought insufficient in the iudgement of the wise and godly, we must suspend our suspicion: as thus;
if then the cause of suspicion be Thought insufficient in the judgement of the wise and godly, we must suspend our suspicion: as thus;
cs av dt n1 pp-f n1 vbb vvn j p-acp dt n1 pp-f dt j cc j, pns12 vmb vvi po12 n1: c-acp av;
(73) verse (DIV2)
1071
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9685
suppose some euill is reported abroad of such a man; as that he is a theefe, an adulterer, or such like:
suppose Some evil is reported abroad of such a man; as that he is a thief, an adulterer, or such like:
vvb d n-jn vbz vvn av pp-f d dt n1; c-acp cst pns31 vbz dt n1, dt n1, cc d av-j:
(73) verse (DIV2)
1071
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9686
yet this fame riseth onely of some one mans report, which because it may proceede from an ill minde on a priuate grudge, we are not to yeild thereupon to suspect ill of the partie:
yet this fame Riseth only of Some one men report, which Because it may proceed from an ill mind on a private grudge, we Are not to yield thereupon to suspect ill of the party:
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(73) verse (DIV2)
1071
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9687
this report may well cause vs to search further into the case, and mooue vs to looke vnto our selues that we be not hurt by him.
this report may well cause us to search further into the case, and move us to look unto our selves that we be not hurt by him.
d n1 vmb av vvi pno12 pc-acp vvi av-jc p-acp dt n1, cc vvb pno12 pc-acp vvi p-acp po12 n2 cst pns12 vbb xx vvn p-acp pno31.
(73) verse (DIV2)
1071
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9688
But if the cause be thought sufficient in the iudgement of those that are wise and discreete,
But if the cause be Thought sufficient in the judgement of those that Are wise and discreet,
p-acp cs dt n1 vbb vvn j p-acp dt n1 pp-f d cst vbr j cc j,
(73) verse (DIV2)
1071
Page 414
9689
then we may without offence or breach of conscience, yeild to suspect and iudge euill of another.
then we may without offence or breach of conscience, yield to suspect and judge evil of Another.
cs pns12 vmb p-acp n1 cc n1 pp-f n1, vvb pc-acp vvi cc vvi j-jn pp-f n-jn.
(73) verse (DIV2)
1071
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9690
II. Question. How may we giue vpright iudgement of all men with whome we liue and haue to deale? Answ. This is as necessarie to be knowen as the former, II Question. How may we give upright judgement of all men with whom we live and have to deal? Answer This is as necessary to be known as the former,
crd n1. q-crq vmb pns12 vvi av-j n1 pp-f d n2 p-acp ro-crq pns12 vvb cc vhb p-acp n1? np1 d vbz a-acp j pc-acp vbi vvn p-acp dt j,
(73) verse (DIV2)
1072
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9691
for as we are prone to thinke ill, so we are also forward in iudging rashly:
for as we Are prove to think ill, so we Are also forward in judging rashly:
c-acp c-acp pns12 vbr j pc-acp vvi av-jn, av pns12 vbr av av-j p-acp vvg av-j:
(73) verse (DIV2)
1072
Page 414
9692
therefore there are three things required in the iudging of others. First, we must haue recourse to the cause of our iudgement:
Therefore there Are three things required in the judging of Others. First, we must have recourse to the cause of our judgement:
av a-acp vbr crd n2 vvn p-acp dt vvg pp-f n2-jn. ord, pns12 vmb vhi n1 p-acp dt n1 pp-f po12 n1:
(73) verse (DIV2)
1072
Page 414
9693
for if the cause be insufficient, then our iudgement is rash and vnlawfull.
for if the cause be insufficient, then our judgement is rash and unlawful.
c-acp cs dt n1 vbb j, cs po12 n1 vbz j cc j-u.
(73) verse (DIV2)
1072
Page 414
9694
Before the Lord brought vpon the world the confusion of languages, he is saide to goe downe among them, to see their fact, Gen. 11. 6. & before he destroied Sodom and Gomorra with fire & brimstone, he is saide to come downe from heauen to see whether they had done according to the cry that was come vp to the Lord.
Before the Lord brought upon the world the confusion of languages, he is said to go down among them, to see their fact, Gen. 11. 6. & before he destroyed Sodom and Gomorra with fire & brimstone, he is said to come down from heaven to see whither they had done according to the cry that was come up to the Lord.
p-acp dt n1 vvd p-acp dt n1 dt n1 pp-f n2, pns31 vbz vvn p-acp vvb a-acp p-acp pno32, pc-acp vvi po32 n1, np1 crd crd cc c-acp pns31 vvd np1 cc np1 p-acp n1 cc n1, pns31 vbz vvn p-acp vvb a-acp p-acp n1 pc-acp vvi cs pns32 vhd vdn vvg p-acp dt n1 cst vbds vvn a-acp p-acp dt n1.
(73) verse (DIV2)
1072
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9695
Gen. 18. 21. whereby the Lord would teach vs, that before he enter into iudgement with any man,
Gen. 18. 21. whereby the Lord would teach us, that before he enter into judgement with any man,
np1 crd crd c-crq dt n1 vmd vvi pno12, cst a-acp pns31 vvb p-acp n1 p-acp d n1,
(73) verse (DIV2)
1072
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9696
or any people, he first takes good consideration of the fact, which causeth his punishment.
or any people, he First Takes good consideration of the fact, which Causes his punishment.
cc d n1, pns31 ord vvz av-j n1 pp-f dt n1, r-crq vvz po31 n1.
(73) verse (DIV2)
1072
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9697
Secondly, we must haue authoritie and warrant by calling to giue iudgement, or els some thing which is answerable thereto, though the iudgement be priuate:
Secondly, we must have Authority and warrant by calling to give judgement, or Else Some thing which is answerable thereto, though the judgement be private:
ord, pns12 vmb vhi n1 cc n1 p-acp vvg pc-acp vvi n1, cc av d n1 r-crq vbz j av, cs dt n1 vbb j:
(73) verse (DIV2)
1073
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9698
as to giue admonition or iust dispraise; yet without a calling we must not doe it:
as to give admonition or just dispraise; yet without a calling we must not do it:
c-acp pc-acp vvi n1 cc j n1; av p-acp dt n1 pns12 vmb xx vdi pn31:
(73) verse (DIV2)
1073
Page 414
9699
he that giueth iudgement must be able truly to say, the Lord hath called me thus to doe.
he that gives judgement must be able truly to say, the Lord hath called me thus to do.
pns31 cst vvz n1 vmb vbi j av-j pc-acp vvi, dt n1 vhz vvn pno11 av pc-acp vdi.
(73) verse (DIV2)
1073
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9700
The Magistrate, the Minister, the master, and euery superiour hath authoritie to iudge those that are vnder him:
The Magistrate, the Minister, the master, and every superior hath Authority to judge those that Are under him:
dt n1, dt n1, dt n1, cc d j-jn vhz n1 pc-acp vvi d cst vbr p-acp pno31:
(73) verse (DIV2)
1073
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9838
this appeares in that men can easily discerne small faults in others, and cannot see great offences in themselues,
this appears in that men can Easily discern small Faults in Others, and cannot see great offences in themselves,
d vvz p-acp d n2 vmb av-j vvi j n2 p-acp n2-jn, cc vmbx vvi j n2 p-acp px32,
(75) verse (DIV2)
1092
Page 420
9701
and for priuate men in priuate iudgement, though they want this authority by calling, yet if they haue that which is answerable hereto, that is, the affection of Christian loue;
and for private men in private judgement, though they want this Authority by calling, yet if they have that which is answerable hereto, that is, the affection of Christian love;
cc p-acp j n2 p-acp j n1, cs pns32 vvb d n1 p-acp vvg, av cs pns32 vhb d r-crq vbz j av, cst vbz, dt n1 pp-f njp n1;
(73) verse (DIV2)
1073
Page 415
9702
so as they can say with Paul, the loue of God constraineth me, then they may iudge.
so as they can say with Paul, the love of God constrains me, then they may judge.
av c-acp pns32 vmb vvi p-acp np1, dt n1 pp-f np1 vvz pno11, av pns32 vmb vvi.
(73) verse (DIV2)
1073
Page 415
9703
Thirdly, we must alwaies haue a good ende of our iudgement, as well as a good beginning:
Thirdly, we must always have a good end of our judgement, as well as a good beginning:
ord, pns12 vmb av vhi dt j n1 pp-f po12 n1, c-acp av c-acp dt j n1:
(73) verse (DIV2)
1074
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9704
that is, the reformation and amendment, not the defaming of our brother.
that is, the Reformation and amendment, not the defaming of our brother.
cst vbz, dt n1 cc n1, xx dt vvg pp-f po12 n1.
(73) verse (DIV2)
1074
Page 415
9705
And these three concurring in all hard speeches, they cease to be rash and vniust censures.
And these three concurring in all hard Speeches, they cease to be rash and unjust censures.
cc d crd vvg p-acp d j n2, pns32 vvb pc-acp vbi j cc j n2.
(73) verse (DIV2)
1074
Page 415
9706
Iohn Baptist calls the Pharisies and Sadduces, a generation of vipers, Matth. 3. 7. our Sauiour Christ calls them hypocrites, and painted tombes: John Baptist calls the Pharisees and Sadducees, a generation of vipers, Matthew 3. 7. our Saviour christ calls them Hypocrites, and painted tombs:
np1 np1 vvz dt np1 cc np2, dt n1 pp-f n2, np1 crd crd po12 n1 np1 vvz pno32 n2, cc j-vvn n2:
(73) verse (DIV2)
1074
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9707
and Herod, a foxe: the Prophet Isai calls the Princes and people of Iuda and Israel, Princes and people of Sodom:
and Herod, a fox: the Prophet Isaiah calls the Princes and people of Iuda and Israel, Princes and people of Sodom:
cc np1, dt n1: dt n1 np1 vvz dt n2 cc n1 pp-f np1 cc np1, n2 cc n1 pp-f np1:
(73) verse (DIV2)
1074
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9708
and the Apostle Paul calls the Galatians, fooles, Gal. 3. 1. and the Cretians, lyars, euill beasts, slow bellies, Tit. 1. 12, 13. All which are hard speeches, but yet no slanders;
and the Apostle Paul calls the Galatians, Fools, Gal. 3. 1. and the Cretians, liars, evil beasts, slow bellies, Tit. 1. 12, 13. All which Are hard Speeches, but yet no slanders;
cc dt n1 np1 vvz dt np1, n2, np1 crd crd cc dt njp2, n2, j-jn n2, j n2, np1 crd crd, crd av-d r-crq vbr j n2, cc-acp av dx n2;
(73) verse (DIV2)
1074
Page 415
9709
because they had all of them a calling so to doe: and likewise did this on good ground, and for a good ende. Thus much for the commandement.
Because they had all of them a calling so to do: and likewise did this on good ground, and for a good end. Thus much for the Commandment.
c-acp pns32 vhd d pp-f pno32 dt n-vvg av pc-acp vdi: cc av vdd d p-acp j n1, cc p-acp dt j n1. av av-d c-acp dt n1.
(73) verse (DIV2)
1074
Page 415
9710
Now follow two reasons to induce vs to make conscience of rash iudgement. The former is laide downe in these words: That ye be not iudged.
Now follow two Reasons to induce us to make conscience of rash judgement. The former is laid down in these words: That you be not judged.
av vvb crd n2 pc-acp vvi pno12 pc-acp vvi n1 pp-f j n1. dt j vbz vvn a-acp p-acp d n2: cst pn22 vbb xx vvn.
(73) verse (DIV2)
1075
Page 415
9711
And it may be framed thus: If ye iudge, ye shall be iudged of men againe with rash iudgement:
And it may be framed thus: If you judge, you shall be judged of men again with rash judgement:
cc pn31 vmb vbi vvn av: cs pn22 vvb, pn22 vmb vbi vvn pp-f n2 av p-acp j n1:
(73) verse (DIV2)
1075
Page 415
9712
But ye cannot abide to be iudged of rashly: and therefore iudge not. The second part is vnderstood, but yet necessarily collected.
But you cannot abide to be judged of rashly: and Therefore judge not. The second part is understood, but yet necessarily collected.
cc-acp pn22 vmbx vvi pc-acp vbi vvn pp-f av-j: cc av vvb xx. dt ord n1 vbz vvn, cc-acp av av-j vvn.
(73) verse (DIV2)
1075
Page 415
9713
The conclusion is the commandement it selfe, Iudge not. This reason doth affoard vnto vs two instructions. I.
The conclusion is the Commandment it self, Judge not. This reason does afford unto us two instructions. I.
dt n1 vbz dt n1 pn31 n1, n1 xx. d n1 vdz vvi p-acp pno12 crd n2. pns11.
(73) verse (DIV2)
1076
Page 415
9714
It giueth vs a tast and view of our owne naturall pride and selfeloue:
It gives us a taste and view of our own natural pride and Self-love:
pn31 vvz pno12 dt n1 cc n1 pp-f po12 d j n1 cc vvi:
(73) verse (DIV2)
1077
Page 415
9715
for when we heare God dishonoured by sweating, or our neighbours name defamed by slandering, we are not onely not grieued,
for when we hear God dishonoured by sweating, or our neighbours name defamed by slandering, we Are not only not grieved,
c-acp c-crq pns12 vvb np1 vvn p-acp vvg, cc po12 ng1 n1 vvn p-acp vvg, pns12 vbr xx j xx vvn,
(73) verse (DIV2)
1077
Page 415
9716
but oftentimes are the cause thereof, and take great delight therein, especially in hearing other mens faults ripped vp to their disgrace:
but oftentimes Are the cause thereof, and take great delight therein, especially in hearing other men's Faults ripped up to their disgrace:
cc-acp av vbr dt n1 av, cc vvb j n1 av, av-j p-acp vvg n-jn ng2 n2 vvd a-acp p-acp po32 n1:
(73) verse (DIV2)
1077
Page 415
9717
but yet we can in no sort brooke or suffer our owne good name to be called into question:
but yet we can in no sort brook or suffer our own good name to be called into question:
cc-acp av pns12 vmb p-acp dx n1 vvi cc vvi po12 d j n1 pc-acp vbi vvn p-acp n1:
(73) verse (DIV2)
1077
Page 415
9718
if our selues be ill spoken of, we are presently filled with malice and enuie, and cannot be at rest till we be requited or reuenged:
if our selves be ill spoken of, we Are presently filled with malice and envy, and cannot be At rest till we be requited or revenged:
cs po12 n2 vbb av-jn vvn pp-f, pns12 vbr av-j vvn p-acp n1 cc n1, cc vmbx vbi p-acp n1 c-acp pns12 vbb vvn cc vvn:
(73) verse (DIV2)
1077
Page 415
9719
nay, though we be in a good manner admonished of our fault, euen in loue, and after a friendly sort, yet we can very hardly brooke it;
nay, though we be in a good manner admonished of our fault, even in love, and After a friendly sort, yet we can very hardly brook it;
uh-x, cs pns12 vbb p-acp dt j n1 vvn pp-f po12 n1, av p-acp n1, cc p-acp dt j n1, av pns12 vmb av av vvi pn31;
(73) verse (DIV2)
1077
Page 415
9720
though the partie admonishing make knowne vnto vs, that he doth it only for our good, without all purpose of disgrace vnto our persons.
though the party admonishing make known unto us, that he does it only for our good, without all purpose of disgrace unto our Persons.
cs dt n1 vvg vvb vvn p-acp pno12, cst pns31 vdz pn31 av-j p-acp po12 j, p-acp d n1 pp-f n1 p-acp po12 n2.
(73) verse (DIV2)
1077
Page 415
12195
and lastly, they praie, and commaund according to this ▪ instinct, and so the thing they beleeued is done.
and lastly, they pray, and command according to this ▪ instinct, and so the thing they believed is done.
cc ord, pns32 vvb, cc vvb vvg p-acp d ▪ n1, cc av dt n1 pns32 vvd vbz vdn.
(87) verse (DIV2)
1368
Page 522
9721
II. Instruct. Here also our Sauiour Christ affoardeth vnto vs a notable way whereby we may come to the knowledge of our own sinnes, and of the hainousnes thereof.
II Instruct. Here also our Saviour christ affordeth unto us a notable Way whereby we may come to the knowledge of our own Sins, and of the hainousnes thereof.
crd np1 av av po12 n1 np1 vvz p-acp pno12 dt j n1 c-crq pns12 vmb vvi p-acp dt n1 pp-f po12 d n2, cc pp-f dt n1 av.
(73) verse (DIV2)
1078
Page 415
9722
When we behold sinne in our selues we hardly iudge it to be sinne:
When we behold sin in our selves we hardly judge it to be sin:
c-crq pns12 vvb n1 p-acp po12 n2 pns12 av vvi pn31 pc-acp vbi n1:
(73) verse (DIV2)
1078
Page 415
9723
we must therefore looke vpon our owne sinnes in the person of others, and learne to iudge of it in our selues as we iudge of it in others.
we must Therefore look upon our own Sins in the person of Others, and Learn to judge of it in our selves as we judge of it in Others.
pns12 vmb av vvi p-acp po12 d n2 p-acp dt n1 pp-f n2-jn, cc vvb pc-acp vvi pp-f pn31 p-acp po12 n2 c-acp pns12 vvb pp-f pn31 p-acp n2-jn.
(73) verse (DIV2)
1078
Page 416
9724
When we consider of rash iudgement in others against our selues, we count it a vile and grieuous sinne, yea odious and intolerable:
When we Consider of rash judgement in Others against our selves, we count it a vile and grievous sin, yea odious and intolerable:
c-crq pns12 vvb pp-f j n1 p-acp n2-jn p-acp po12 n2, pns12 vvb pn31 dt j cc j n1, uh j cc j:
(73) verse (DIV2)
1078
Page 416
9725
and in like sort ought we to thinke of rash iudgement in our selues towards others:
and in like sort ought we to think of rash judgement in our selves towards Others:
cc p-acp j n1 vmd pns12 pc-acp vvi pp-f j n1 p-acp po12 n2 p-acp n2-jn:
(73) verse (DIV2)
1078
Page 416
9726
and so for euery other sinne in our selues, we ought to iudge of it, as we doe when we see it in the person of others against vs:
and so for every other sin in our selves, we ought to judge of it, as we do when we see it in the person of Others against us:
cc av p-acp d j-jn n1 p-acp po12 n2, pns12 vmd pc-acp vvi pp-f pn31, c-acp pns12 vdb c-crq pns12 vvb pn31 p-acp dt n1 pp-f n2-jn p-acp pno12:
(73) verse (DIV2)
1078
Page 416
9727
otherwise if we looke onely to our selues, we shall sooth vp our selues in sinne, making great sinnes, little sinnes;
otherwise if we look only to our selves, we shall sooth up our selves in sin, making great Sins, little Sins;
av cs pns12 vvb av-j p-acp po12 n2, pns12 vmb n1 p-acp po12 n2 p-acp n1, vvg j n2, j n2;
(73) verse (DIV2)
1078
Page 416
9728
and small sinnes, none at all.
and small Sins, none At all.
cc j n2, pix p-acp av-d.
(73) verse (DIV2)
1078
Page 416
9729
vers. 2. For with what iudgement ye iudge, ye shall be iudged: and with what measure you mete, it shall be measured to you againe.
vers. 2. For with what judgement you judge, you shall be judged: and with what measure you meet, it shall be measured to you again.
fw-la. crd p-acp p-acp r-crq n1 pn22 vvb, pn22 vmb vbi vvn: cc p-acp r-crq n1 pn22 vvb, pn31 vmb vbi vvn p-acp pn22 av.
(74) verse (DIV2)
1078
Page 416
9730
This verse containes a double confirmation of the former reason, drawne from the euent. The first, in these words, For with what iudgement ye iudge, ye shall be iudged: as if Christ had said;
This verse contains a double confirmation of the former reason, drawn from the event. The First, in these words, For with what judgement you judge, you shall be judged: as if christ had said;
d n1 vvz dt j-jn n1 pp-f dt j n1, vvn p-acp dt n1. dt ord, p-acp d n2, p-acp p-acp r-crq n1 pn22 vvb, pn22 vmb vbi vvn: c-acp cs np1 vhd vvn;
(74) verse (DIV2)
1079
Page 416
9731
If ye iudge men rashly, then men againe, by the appointment of God in his wisdome and prouidence, shall accordingly giue rash iudgement vpon you:
If you judge men rashly, then men again, by the appointment of God in his Wisdom and providence, shall accordingly give rash judgement upon you:
cs pn22 vvb n2 av-j, cs n2 av, p-acp dt n1 pp-f np1 p-acp po31 n1 cc n1, vmb av-vvg vvi j n1 p-acp pn22:
(74) verse (DIV2)
1079
Page 416
9732
but if ye iudge men righteously, then men againe, by Gods appointment and prouidence, shall iudge well of you:
but if you judge men righteously, then men again, by God's appointment and providence, shall judge well of you:
cc-acp cs pn22 vvb n2 av-j, cs n2 av, p-acp ng1 n1 cc n1, vmb vvi av pp-f pn22:
(74) verse (DIV2)
1079
Page 416
9733
for so I take the words to be meant of mens iudgement by Gods appointment in his prouidence,
for so I take the words to be meant of men's judgement by God's appointment in his providence,
c-acp av pns11 vvb dt n2 pc-acp vbi vvn pp-f ng2 n1 p-acp npg1 n1 p-acp po31 n1,
(74) verse (DIV2)
1079
Page 416
9734
and not of Gods iudgement immediatly.
and not of God's judgement immediately.
cc xx pp-f npg1 n1 av-j.
(74) verse (DIV2)
1079
Page 416
9735
Now in this proofe, first, we may obserue one true and maine cause of that personal defamation which is common in the world,
Now in this proof, First, we may observe one true and main cause of that personal defamation which is Common in the world,
av p-acp d n1, ord, pns12 vmb vvi crd j cc j n1 pp-f d j n1 r-crq vbz j p-acp dt n1,
(74) verse (DIV2)
1080
Page 416
9736
and it is to be found in the person himselfe that is defamed;
and it is to be found in the person himself that is defamed;
cc pn31 vbz pc-acp vbi vvn p-acp dt n1 px31 cst vbz vvn;
(74) verse (DIV2)
1080
Page 416
9737
he hath rashly and vniustly censured others, for which God in his prouidence, doth most iustly cause others to defame him againe:
he hath rashly and unjustly censured Others, for which God in his providence, does most justly cause Others to defame him again:
pns31 vhz av-j cc av-j vvn n2-jn, p-acp r-crq np1 p-acp po31 n1, vdz av-ds av-j n1 n2-jn pc-acp vvi pno31 av:
(74) verse (DIV2)
1080
Page 416
9738
so as men themselues doe most of all wound their owne good names, and by their bad cariage toward others, iustly cause their owne disgrace.
so as men themselves do most of all wound their own good names, and by their bad carriage towards Others, justly cause their own disgrace.
av c-acp n2 px32 vdb ds pp-f d n1 po32 d j n2, cc p-acp po32 j n1 p-acp n2-jn, av-j n1 po32 d n1.
(74) verse (DIV2)
1080
Page 416
9739
In regard whereof we must learne;
In regard whereof we must Learn;
p-acp n1 c-crq pns12 vmb vvi;
(74) verse (DIV2)
1080
Page 416
9839
nay whē they can find no iust fault, yet they will make those faults which indeed be none at all.
nay when they can find no just fault, yet they will make those Faults which indeed be none At all.
uh c-crq pns32 vmb vvi dx j n1, av pns32 vmb vvi d n2 r-crq av vbb pix p-acp av-d.
(75) verse (DIV2)
1092
Page 420
9740
first, to set a carefull watch before our mouthes, to keepe the doore of our lips, gouerning our tongues by the word of God ▪ for when we censure others rashly, we doe procure iudgement vnto our selues.
First, to Set a careful watch before our mouths, to keep the door of our lips, governing our tongues by the word of God ▪ for when we censure Others rashly, we do procure judgement unto our selves.
ord, pc-acp vvi dt j n1 p-acp po12 n2, pc-acp vvi dt n1 pp-f po12 n2, vvg po12 n2 p-acp dt n1 pp-f np1 ▪ p-acp q-crq pns12 vvi n2-jn av-j, pns12 vdb vvi n1 p-acp po12 n2.
(74) verse (DIV2)
1080
Page 416
9741
Secondly, to be patient vnder the rash censures and slaunders of others. For we must thinke, that we our selues haue heretofore done the like to others:
Secondly, to be patient under the rash censures and slanders of Others. For we must think, that we our selves have heretofore done the like to Others:
ord, pc-acp vbi j p-acp dt j n2 cc n2 pp-f n2-jn. c-acp pns12 vmb vvi, cst pns12 po12 n2 vhb av vdn dt av-j p-acp n2-jn:
(74) verse (DIV2)
1080
Page 416
9742
and therefore it is iustice with God to reward vs in the same kinde, wherewith we haue wronged others.
and Therefore it is Justice with God to reward us in the same kind, wherewith we have wronged Others.
cc av pn31 vbz n1 p-acp np1 pc-acp vvi pno12 p-acp dt d n1, c-crq pns12 vhb vvn n2-jn.
(74) verse (DIV2)
1080
Page 416
9743
This is Salomons counsell, Giue not thine heart to all the words that men speake, least thou doe heare thy seruant cursing thee:
This is Solomon's counsel, Give not thine heart to all the words that men speak, lest thou do hear thy servant cursing thee:
d vbz np1 n1, vvb xx po21 n1 p-acp d dt n2 cst n2 vvb, cs pns21 vdb vvi po21 n1 vvg pno21:
(74) verse (DIV2)
1080
Page 416
9744
for oft •imes also thine heart knoweth that thou likewise hast cursed others. for oft •imes also thine heart Knoweth that thou likewise hast cursed Others.
c-acp av av av po21 n1 vvz cst pns21 av vh2 j-vvn n2-jn.
(74) verse (DIV2)
1080
Page 416
9745
Secondly, in this proofe wee may also obserue the right way how to get and keepe a good name:
Secondly, in this proof we may also observe the right Way how to get and keep a good name:
ord, p-acp d n1 pns12 vmb av vvi dt j-jn n1 c-crq pc-acp vvi cc vvi dt j n1:
(74) verse (DIV2)
1081
Page 416
9746
to wit, by iudging others with Christian iudgement, carying a charitable opinion of euery one, speaking the the best of them in all companies,
to wit, by judging Others with Christian judgement, carrying a charitable opinion of every one, speaking the the best of them in all companies,
p-acp n1, p-acp vvg n2-jn p-acp np1 n1, vvg dt j n1 pp-f d crd, vvg dt dt js pp-f pno32 p-acp d n2,
(74) verse (DIV2)
1081
Page 417
9747
so farforth as we can with good conscience, and neuer iudging hardly of any, till we be indeed lawfully called thereunto, hauing a good ground for our action,
so farforth as we can with good conscience, and never judging hardly of any, till we be indeed lawfully called thereunto, having a good ground for our actium,
av av c-acp pns12 vmb p-acp j n1, cc av-x vvg av pp-f d, c-acp pns12 vbb av av-j vvn av, vhg dt j n1 p-acp po12 n1,
(74) verse (DIV2)
1081
Page 417
9748
and doing it for a good end:
and doing it for a good end:
cc vdg pn31 p-acp dt j n1:
(74) verse (DIV2)
1081
Page 417
9749
If thou wouldst liue long, (saith the Prophet) and see good dayes, refraine thy tongue from euill, If thou Wouldst live long, (Says the Prophet) and see good days, refrain thy tongue from evil,
cs pns21 vmd2 vvi av-j, (vvz dt n1) cc vvb j n2, vvb po21 n1 p-acp n-jn,
(74) verse (DIV2)
1081
Page 417
9750
and thy lips that they speake no guile; and thy lips that they speak no guile;
cc po21 n2 cst pns32 vvb dx n1;
(74) verse (DIV2)
1081
Page 417
9751
that is, speake not euill of any man though thou know ill by him, till thou be lawfully called thereto.
that is, speak not evil of any man though thou know ill by him, till thou be lawfully called thereto.
cst vbz, vvb xx j-jn pp-f d n1 cs pns21 vvb av-jn p-acp pno31, c-acp pns21 vbi av-j vvn av.
(74) verse (DIV2)
1081
Page 417
9752
Thirdly, from the consideration of this prouidence of God, whereby he ordereth and disposeth, that defamers of others shal be rewarded in their kind, and that by others;
Thirdly, from the consideration of this providence of God, whereby he Ordereth and Disposeth, that defamers of Others shall be rewarded in their kind, and that by Others;
ord, p-acp dt n1 pp-f d n1 pp-f np1, c-crq pns31 vvz cc vvz, cst n2 pp-f n2-jn vmb vbi vvn p-acp po32 n1, cc cst p-acp n2-jn;
(74) verse (DIV2)
1082
Page 417
9753
we may gather, that God knowes euery vnaduised thought of the heart, and euery rash censure which we speake or thinke of others;
we may gather, that God knows every unadvised Thought of the heart, and every rash censure which we speak or think of Others;
pns12 vmb vvi, cst np1 vvz d j n1 pp-f dt n1, cc d j n1 r-crq pns12 vvb cc vvi pp-f n2-jn;
(74) verse (DIV2)
1082
Page 417
9754
els how could this be true, that rash Iudgers shalbe so rewarded in their kind, seeing men may cōceale their thoughts,
Else how could this be true, that rash Judgers shall so rewarded in their kind, seeing men may conceal their thoughts,
av q-crq vmd d vbi j, cst j n2 vmb av vvn p-acp po32 n1, vvg n2 vmb vvi po32 n2,
(74) verse (DIV2)
1082
Page 417
9755
and many times their words from the eyes of men.
and many times their words from the eyes of men.
cc d n2 po32 n2 p-acp dt n2 pp-f n2.
(74) verse (DIV2)
1082
Page 417
9756
To this purpose Salomon admonisheth, not to curse the king, no not in thy thought, nor the rich in thy bedchamber,
To this purpose Solomon Admonisheth, not to curse the King, no not in thy Thought, nor the rich in thy bedchamber,
p-acp d n1 np1 vvz, xx pc-acp vvi dt n1, uh-dx xx p-acp po21 vvd, ccx dt j p-acp po21 n1,
(74) verse (DIV2)
1082
Page 417
9757
for the foule of heauen shal carie the voice, and that which hath winges shall declare the matter. for the foul of heaven shall carry the voice, and that which hath wings shall declare the matter.
p-acp dt j pp-f n1 vmb vvi dt n1, cc cst r-crq vhz n2 vmb vvi dt n1.
(74) verse (DIV2)
1082
Page 417
9758
And this must teach vs to make conscience of all our speaches and thoughts that concerne others,
And this must teach us to make conscience of all our Speeches and thoughts that concern Others,
cc d vmb vvi pno12 pc-acp vvi n1 pp-f d po12 n2 cc n2 cst vvb n2-jn,
(74) verse (DIV2)
1082
Page 417
9759
yea then when we our selues are iudged.
yea then when we our selves Are judged.
uh av c-crq pns12 po12 n2 vbr vvn.
(74) verse (DIV2)
1082
Page 417
9815
such as wound the conscience, which are like vnto a beame in the eye: which doth not onely blemish, but quite dash out the fight.
such as wound the conscience, which Are like unto a beam in the eye: which does not only blemish, but quite dash out the fight.
d c-acp vvi dt n1, r-crq vbr av-j p-acp dt n1 p-acp dt n1: r-crq vdz xx av-j vvi, cc-acp av vvb av dt n1.
(75) verse (DIV2)
1088
Page 419
9760
When Dauid was rayled vpon by wicked Shemei, he staied himself with the consideration of this, that God knew it, and had appointed Shemei to curse Dauid. 2. Sam. 16. 10. Lastly, here it may be doubted howe God can be cleared from the guilt of rash iudgement, seeing in his prouidence he causeth it by his decree.
When David was railed upon by wicked Shimei, he stayed himself with the consideration of this, that God knew it, and had appointed Shimei to curse David. 2. Sam. 16. 10. Lastly, Here it may be doubted how God can be cleared from the guilt of rash judgement, seeing in his providence he Causes it by his Decree.
c-crq np1 vbds vvd p-acp p-acp j np1, pns31 vvd px31 p-acp dt n1 pp-f d, cst np1 vvd pn31, cc vhd vvn np1 pc-acp vvi np1. crd np1 crd crd ord, av pn31 vmb vbi vvn c-crq np1 vmb vbi vvn p-acp dt n1 pp-f j n1, vvg p-acp po31 n1 pns31 vvz pn31 p-acp po31 n1.
(74) verse (DIV2)
1082
Page 417
9761
Answ. Though he decree it, yet is he free from the fault thereof:Answer Though he Decree it, yet is he free from the fault thereof:
np1 cs pns31 vvb pn31, av vbz pns31 j p-acp dt n1 av:
(74) verse (DIV2)
1083
Page 417
9762
for first, he decrees it not to be the cause thereof himselfe, but to permit it among men, leauing them to be the authors thereof:
for First, he decrees it not to be the cause thereof himself, but to permit it among men, leaving them to be the Authors thereof:
c-acp ord, pns31 vvz pn31 xx pc-acp vbi dt n1 av px31, cc-acp pc-acp vvi pn31 p-acp n2, vvg pno32 pc-acp vbi dt n2 av:
(74) verse (DIV2)
1083
Page 417
9763
secondly, he decrees to dispose of it well, and to order it as a iust punishment of the rash iudgement of others,
secondly, he decrees to dispose of it well, and to order it as a just punishment of the rash judgement of Others,
ord, pns31 vvz pc-acp vvi pp-f pn31 av, cc pc-acp vvi pn31 p-acp dt j n1 pp-f dt j n1 pp-f n2-jn,
(74) verse (DIV2)
1083
Page 417
9764
and so in no sort is the cause of the euill in rash iudgement; howsoeuer he dispose hereof for the iust punishment of offenders in this kinde.
and so in no sort is the cause of the evil in rash judgement; howsoever he dispose hereof for the just punishment of offenders in this kind.
cc av p-acp dx n1 vbz dt n1 pp-f dt j-jn p-acp j n1; c-acp pns31 vvb av p-acp dt j n1 pp-f n2 p-acp d n1.
(74) verse (DIV2)
1083
Page 417
9765
The second confirmation of the first reason is contained in this parable, which tendeth to the same ende with the former sentence:
The second confirmation of the First reason is contained in this parable, which tendeth to the same end with the former sentence:
dt ord n1 pp-f dt ord n1 vbz vvn p-acp d n1, r-crq vvz p-acp dt d n1 p-acp dt j n1:
(74) verse (DIV2)
1084
Page 417
9766
And with what measure you mete, it shall be measured to you againe: And with what measure you meet, it shall be measured to you again:
cc p-acp r-crq n1 pn22 vvb, pn31 vmb vbi vvn p-acp pn22 av:
(74) verse (DIV2)
1084
Page 417
9767
That is, the Lord hath ordained that men shall be rewarded in their kind, like for like.
That is, the Lord hath ordained that men shall be rewarded in their kind, like for like.
cst vbz, dt n1 vhz vvn d n2 vmb vbi vvn p-acp po32 n1, av-j c-acp av-j.
(74) verse (DIV2)
1084
Page 417
9768
Hence we may obserue this rule of Gods iustice in the punishment of sinne:
Hence we may observe this Rule of God's Justice in the punishment of sin:
av pns12 vmb vvi d n1 pp-f npg1 n1 p-acp dt n1 pp-f n1:
(74) verse (DIV2)
1084
Page 417
9769
namely, to reward men in their kind, punishing them in the same things wherein they offend.
namely, to reward men in their kind, punishing them in the same things wherein they offend.
av, pc-acp vvi n2 p-acp po32 n1, vvg pno32 p-acp dt d n2 c-crq pns32 vvb.
(74) verse (DIV2)
1084
Page 417
9770
David sinned by committing adulterie with Bathsheba, the wife of Vriah; and God by way of punishment raised vp euil against him out of his owne house in the same kind:David sinned by committing adultery with Bathsheba, the wife of Uriah; and God by Way of punishment raised up evil against him out of his own house in the same kind:
np1 vvn p-acp vvg n1 p-acp np1, dt n1 pp-f np1; cc np1 p-acp n1 pp-f n1 vvn a-acp j-jn p-acp pno31 av pp-f po31 d n1 p-acp dt d n1:
(74) verse (DIV2)
1084
Page 417
9771
for his own son Absolon deflowred his fathers cōeubines in the sight of all Israel, 2. Sam. 12. 9. 11. & 16. 22. And experience shewes, that blood will haue blood; for though the murtherer escape the hands of the ciuill Iudge,
for his own son Absalom deflowered his Father's concubines in the sighed of all Israel, 2. Sam. 12. 9. 11. & 16. 22. And experience shows, that blood will have blood; for though the murderer escape the hands of the civil Judge,
p-acp po31 d n1 np1 vvn po31 ng1 n2 p-acp dt n1 pp-f d np1, crd np1 crd crd crd cc crd crd cc n1 vvz, cst n1 vmb vhi n1; c-acp cs dt n1 vvb dt n2 pp-f dt j n1,
(74) verse (DIV2)
1084
Page 418
9772
yet the terror & vengeāce of God doth ordinarily pursue him to destruction.
yet the terror & vengeance of God does ordinarily pursue him to destruction.
av dt n1 cc n1 pp-f np1 vdz av-j vvi pno31 p-acp n1.
(74) verse (DIV2)
1084
Page 418
9773
A notable exāple hereof we haue in the holy league (as it is called) but indeed the bloodie league;
A notable Exampl hereof we have in the holy league (as it is called) but indeed the bloody league;
dt j n1 av pns12 vhb p-acp dt j n1 (c-acp pn31 vbz vvn) cc-acp av dt j n1;
(74) verse (DIV2)
1084
Page 418
9774
wherein the enemies of Gods grace and truth did confederate themselues to roote out true religion,
wherein the enemies of God's grace and truth did confederate themselves to root out true Religion,
c-crq dt n2 pp-f npg1 n1 cc n1 vdd j-jn px32 pc-acp vvi av j n1,
(74) verse (DIV2)
1084
Page 418
9775
and the professors thereof from off the earth:
and the professors thereof from off the earth:
cc dt n2 av p-acp a-acp dt n1:
(74) verse (DIV2)
1084
Page 418
9776
but the Lord hath rewarded them in their kind, and turned their owne swords against thēselues, causing them to spoile one an other;
but the Lord hath rewarded them in their kind, and turned their own swords against themselves, causing them to spoil one an other;
cc-acp dt n1 vhz vvn pno32 p-acp po32 n1, cc vvd po32 d n2 p-acp px32, vvg pno32 pc-acp vvi pi dt n-jn;
(74) verse (DIV2)
1084
Page 418
9777
according to the prophesie of Isai, Woe to thee that spoilest, and was not spoiled: and doest wickedly ▪ and they did not wickedly against thee:
according to the prophesy of Isaiah, Woe to thee that spoilest, and was not spoiled: and dost wickedly ▪ and they did not wickedly against thee:
vvg p-acp dt vvb pp-f np1, n1 p-acp pno21 cst vv2, cc vbds xx vvn: cc vd2 av-j ▪ cc pns32 vdd xx av-j p-acp pno21:
(74) verse (DIV2)
1084
Page 418
9816
Some may here aske, in what sense this is spoken, seeing the eye is not capable of a beame? Ans. It is spoken by way of supposition,
some may Here ask, in what sense this is spoken, seeing the eye is not capable of a beam? Ans. It is spoken by Way of supposition,
d vmb av vvi, p-acp r-crq n1 d vbz vvn, vvg dt n1 vbz xx j pp-f dt n1? np1 pn31 vbz vvn p-acp n1 pp-f n1,
(75) verse (DIV2)
1088
Page 419
9778
when thou shalt cease to spoile, thou shalt be spoiled. Isa. 33. 1. This rewarding iustice of God well obserued, doth discouer vnto vs, yea and denounce a fearefull woe, not onely against all those that giue out rash iudgement of others; when thou shalt cease to spoil, thou shalt be spoiled. Isaiah 33. 1. This rewarding Justice of God well observed, does discover unto us, yea and denounce a fearful woe, not only against all those that give out rash judgement of Others;
c-crq pns21 vm2 vvi pc-acp vvi, pns21 vm2 vbi vvn. np1 crd crd d vvg n1 pp-f np1 av vvn, vdz vvi p-acp pno12, uh cc vvi dt j n1, xx av-j p-acp d d cst vvb av j n1 pp-f n2-jn;
(74) verse (DIV2)
1084
Page 418
9779
but against all vsurers and oppressors, who met• out hard measure vnto others, euen cruelty without mercie:
but against all usurers and Oppressors's, who met• out hard measure unto Others, even cruelty without mercy:
cc-acp p-acp d n2 cc n2, r-crq n1 av j n1 p-acp n2-jn, av n1 p-acp n1:
(74) verse (DIV2)
1085
Page 418
9780
but so shall they be serued againe.
but so shall they be served again.
cc-acp av vmb pns32 vbi vvn av.
(74) verse (DIV2)
1085
Page 418
9781
Gods heauie hand hath heretofore laine sore vpon this land for many yeares in dearth and sca•fitie, which also in some sort hath bin made more grieuous vpon the poore by hard hearted rich men, who are like to great fishes that deuoure the lesser:
God's heavy hand hath heretofore lain soar upon this land for many Years in dearth and sca•fitie, which also in Some sort hath been made more grievous upon the poor by hard hearted rich men, who Are like to great Fish that devour the lesser:
npg1 j n1 vhz av vvn av-j p-acp d n1 p-acp d n2 p-acp n1 cc vvi, r-crq av p-acp d n1 vhz vbn vvn av-dc j p-acp dt j p-acp j j-vvn j n2, r-crq vbr av-j p-acp j n2 cst vvb dt jc:
(74) verse (DIV2)
1085
Page 418
9782
for they grind the faces of the poore, and plucke off their skinnes from thē,
for they grind the faces of the poor, and pluck off their skins from them,
c-acp pns32 vvi dt n2 pp-f dt j, cc vvi a-acp po32 n2 p-acp pno32,
(74) verse (DIV2)
1085
Page 418
9783
and their flesh from the bones by their wicked couetousnes, yea doubtlesse their cruelty costs many a mans life.and their Flesh from the bones by their wicked covetousness, yea doubtless their cruelty costs many a men life.
cc po32 n1 p-acp dt n2 p-acp po32 j n1, uh av-j po32 n1 vvz d dt ng1 n1.
(74) verse (DIV2)
1085
Page 418
9784
Some in higher place by inclosing ▪ and racking of rents:
some in higher place by enclosing ▪ and racking of rends:
d p-acp jc n1 p-acp vvg ▪ cc j-vvg pp-f n2:
(74) verse (DIV2)
1085
Page 418
9785
others of meaner sort, by ingrossing and withholding the commodities of the land frō the common good, till a time of dearth come, wherein (as the Prophet saith) they may make the Epha small, and the Shekel great;
Others of meaner sort, by engrossing and withholding the commodities of the land from the Common good, till a time of dearth come, wherein (as the Prophet Says) they may make the Epha small, and the Shekel great;
ng2-jn pp-f jc n1, p-acp j-vvg cc vvg dt n2 pp-f dt n1 p-acp dt j j, c-acp dt n1 pp-f n1 vvn, c-crq (c-acp dt n1 vvz) pns32 vmb vvi dt np1 j, cc dt j j;
(74) verse (DIV2)
1085
Page 418
9786
that is, sell little for much, lessening the measure, and enhauncing the price.
that is, fell little for much, lessening the measure, and enhancing the price.
cst vbz, vvb av-j p-acp d, vvg dt n1, cc vvg dt n1.
(74) verse (DIV2)
1085
Page 418
9787
And indeed such a time of dearth is the worldlings day, wherein they doe inrich themselues by the spoile of the poore:
And indeed such a time of dearth is the worldlings day, wherein they do enrich themselves by the spoil of the poor:
cc av d dt n1 pp-f n1 vbz dt n2 n1, c-crq pns32 vdb vvi px32 p-acp dt n1 pp-f dt j:
(74) verse (DIV2)
1085
Page 418
9788
but they must know that a feareful woe belongs vnto thē: for the like mercilesse measure shall be measured to them againe;
but they must know that a fearful woe belongs unto them: for the like merciless measure shall be measured to them again;
cc-acp pns32 vmb vvi d dt j n1 vvz p-acp pno32: p-acp dt j j n1 vmb vbi vvn p-acp pno32 av;
(74) verse (DIV2)
1085
Page 418
9789
and when they cease to spoile, then shall they be spoiled:
and when they cease to spoil, then shall they be spoiled:
cc c-crq pns32 vvb pc-acp vvi, av vmb pns32 vbi vvn:
(74) verse (DIV2)
1085
Page 418
9790
for when the hand of God is heauie vpon the poore, then no doubt is vengeance preparing for hard hearted rich men, who increase the same.
for when the hand of God is heavy upon the poor, then no doubt is vengeance preparing for hard hearted rich men, who increase the same.
c-acp c-crq dt n1 pp-f np1 vbz j p-acp dt j, av dx n1 vbz n1 vvg p-acp j j-vvn j n2, r-crq vvb dt d.
(74) verse (DIV2)
1085
Page 418
9791
The Lord forbiddeth to trouble the widdow or fatherles child:
The Lord forbiddeth to trouble the widow or fatherless child:
dt n1 vvz p-acp vvb dt n1 cc j n1:
(74) verse (DIV2)
1085
Page 418
9792
Exod. 22. 22, 2•. &c. for if thou vexe and trouble such, and so he call and cry vnto me, I will surely heare his crie:
Exod 22. 22, 2•. etc. for if thou vex and trouble such, and so he call and cry unto me, I will surely hear his cry:
np1 crd crd, n1. av c-acp cs pns21 vvb cc vvi d, cc av pns31 vvb cc vvi p-acp pno11, pns11 vmb av-j vvi po31 n1:
(74) verse (DIV2)
1085
Page 418
9793
then shall my wrath be kindled, and I will kill you with the sword: and your wiues shall be widows, and your children fatherles. then shall my wrath be kindled, and I will kill you with the sword: and your wives shall be Widows, and your children fatherless.
av vmb po11 n1 vbi vvn, cc pns11 vmb vvi pn22 p-acp dt n1: cc po22 n2 vmb vbi n2, cc po22 n2 j.
(74) verse (DIV2)
1085
Page 418
9794
This is Gods word, and it must stand.
This is God's word, and it must stand.
d vbz npg1 n1, cc pn31 vmb vvi.
(74) verse (DIV2)
1085
Page 418
9795
The Lord himselfe foretold that towards the latter day, iniquitie should abound, and charitie should waxe cold:
The Lord himself foretold that towards the latter day, iniquity should abound, and charity should wax cold:
dt n1 px31 vvd d p-acp dt d n1, n1 vmd vvi, cc n1 vmd vvi j-jn:
(74) verse (DIV2)
1085
Page 419
9796
& are not these the times whereof Christ spake? for what power hath the Gospel to withdraw mens hearts from iniquitie? and when was there euer lesse charitie then is now? well, these are forerunners of greater iudgements;
& Are not these the times whereof christ spoke? for what power hath the Gospel to withdraw men's hearts from iniquity? and when was there ever less charity then is now? well, these Are forerunners of greater Judgments;
cc vbr xx d dt n2 c-crq np1 vvd? p-acp q-crq n1 vhz dt n1 pc-acp vvi ng2 n2 p-acp n1? cc q-crq vbds a-acp av dc n1 cs vbz av? uh-av, d vbr n2 pp-f jc n2;
(74) verse (DIV2)
1085
Page 419
9817
as if i• had bin said;
as if i• had been said;
c-acp cs n1 vhd vbn vvn;
(75) verse (DIV2)
1088
Page 419
9797
and therefore in the feare of God, let vs make conscience of this and all other sinnes euen in consideration of this, that the Lord will pay vs home in that kinde wherein we offend.
and Therefore in the Fear of God, let us make conscience of this and all other Sins even in consideration of this, that the Lord will pay us home in that kind wherein we offend.
cc av p-acp dt n1 pp-f np1, vvb pno12 vvi n1 pp-f d cc d j-jn n2 av p-acp n1 pp-f d, cst dt n1 vmb vvi pno12 av-an p-acp d n1 c-crq pns12 vvb.
(74) verse (DIV2)
1085
Page 419
9798
v. 3.
v. 3.
n1 crd
(75) verse (DIV2)
1085
Page 419
9799
And why seest thou the mote that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye?
And why See thou the mote that is in thy Brother's eye, and perceivest not the beam that is in thine own eye?
cc c-crq vv2 pns21 dt n1 cst vbz p-acp po21 ng1 n1, cc vv2 xx dt n1 cst vbz p-acp po21 d n1?
(75) verse (DIV2)
1086
Page 419
9800
4. Or how saiest thou to thy brother, Suffer me to cast out the mote out of thine eye,
4. Or how Sayest thou to thy brother, Suffer me to cast out the mote out of thine eye,
crd cc q-crq vv2 pns21 p-acp po21 n1, vvb pno11 pc-acp vvi av dt n1 av pp-f po21 n1,
(75) verse (DIV2)
1087
Page 419
9801
and behold a beame is in thine owne eye? These two verses containe a second reason to inforce the former cōmandement against rash iudgement.
and behold a beam is in thine own eye? These two Verses contain a second reason to enforce the former Commandment against rash judgement.
cc vvb dt n1 vbz p-acp po21 d n1? d crd n2 vvi dt ord n1 pc-acp vvi dt j n1 p-acp j n1.
(75) verse (DIV2)
1087
Page 419
9802
The meaning of the words is this:
The meaning of the words is this:
dt n1 pp-f dt n2 vbz d:
(75) verse (DIV2)
1088
Page 419
9803
Why seest thou that is, vpon what ground, forwhat cause, and with what conscience seest thou. And so in the 4. v. How saiest thou that is, with what face, with what honestie and conscience saiest thou. So much these interrogations how, and why, import.Why See thou that is, upon what ground, forwhat cause, and with what conscience See thou. And so in the 4. v. How Sayest thou that is, with what face, with what honesty and conscience Sayest thou. So much these interrogations how, and why, import.
q-crq vv2 pns21 cst vbz, p-acp r-crq n1, av n1, cc p-acp r-crq n1 vv2 pns21. cc av p-acp dt crd n1 c-crq vv2 pns21 cst vbz, p-acp r-crq n1, p-acp r-crq n1 cc n1 vv2 pns21. av av-d d n2 c-crq, cc c-crq, n1.
(75) verse (DIV2)
1088
Page 419
9804
Seest sight, here is not a light or sudden beholding of the mote, but a seeing with attention, a serious and considerate obseruation thereof.See sighed, Here is not a Light or sudden beholding of the mote, but a seeing with attention, a serious and considerate observation thereof.
vv2 n1, av vbz xx dt n1 cc j n-vvg pp-f dt n1, cc-acp dt vvg p-acp n1, dt j cc j n1 av.
(75) verse (DIV2)
1088
Page 419
9805
A mote the word vsed in the originall, may as well be translated a straw, or a peece of a straw, as a mote, as it hath beene in former times; A mote the word used in the original, may as well be translated a straw, or a piece of a straw, as a mote, as it hath been in former times;
dt n1 dt n1 vvd p-acp dt n-jn, vmb a-acp av vbi vvn dt n1, cc dt n1 pp-f dt n1, p-acp dt vmb, c-acp pn31 vhz vbn p-acp j n2;
(75) verse (DIV2)
1088
Page 419
9806
for it will beare ei•her translation:
for it will bear ei•her Translation:
p-acp pn31 vmb vvi j-jn n1:
(75) verse (DIV2)
1088
Page 419
9807
yet the word beame, seemes rather to haue reference to a straw, then to a mote: but which way soeuer it be taken, it signifies small and little sinnes, as sinnes of ignorance and infirmitie, such as the best Christians doe commit,
yet the word beam, seems rather to have Referente to a straw, then to a mote: but which Way soever it be taken, it signifies small and little Sins, as Sins of ignorance and infirmity, such as the best Christians do commit,
av dt n1 n1, vvz av-c pc-acp vhi n1 p-acp dt n1, av p-acp dt vmb: cc-acp r-crq n1 av pn31 vbb vvn, pn31 vvz j cc j n2, p-acp n2 pp-f n1 cc n1, d c-acp dt js np1 vdb vvi,
(75) verse (DIV2)
1088
Page 419
9808
& cannot be free from in this life.
& cannot be free from in this life.
cc vmbx vbi j p-acp p-acp d n1.
(75) verse (DIV2)
1088
Page 419
9809
Again, it signifies supposed sinnes; such as are not indeed sinnes before God, but onely in his opinion that giues rash iudgement.
Again, it signifies supposed Sins; such as Are not indeed Sins before God, but only in his opinion that gives rash judgement.
av, pn31 vvz j-vvn n2; d c-acp vbr xx av n2 p-acp np1, cc-acp av-j p-acp po31 n1 cst vvz j n1.
(75) verse (DIV2)
1088
Page 419
9810
And perceiuest not this perceiuing is properly an action of the minde, standing in consideration and thinking, which follows after seeing. Thus the word is vsed, Luk. 12. 27. Consider the lilies of the field; And perceivest not this perceiving is properly an actium of the mind, standing in consideration and thinking, which follows After seeing. Thus the word is used, Luk. 12. 27. Consider the lilies of the field;
cc vv2 xx d vvg vbz av-j dt n1 pp-f dt n1, vvg p-acp n1 cc vvg, r-crq vvz p-acp vvg. av dt n1 vbz vvn, np1 crd crd vvb dt n2 pp-f dt n1;
(75) verse (DIV2)
1088
Page 419
9811
that is, looke vpon them, and then consider well thereof in your minde.
that is, look upon them, and then Consider well thereof in your mind.
cst vbz, vvb p-acp pno32, cc av vvb av av p-acp po22 n1.
(75) verse (DIV2)
1088
Page 419
9812
And, Iam. 1. 23. He that heares the word, and doth it not, is like vnto a man that BEHOLDS his naturall face in a glasse:
And, Iam. 1. 23. He that hears the word, and does it not, is like unto a man that BEHOLDS his natural face in a glass:
np1, np1 crd crd pns31 cst vvz dt n1, cc vdz pn31 xx, vbz av-j p-acp dt n1 cst vvz po31 j n1 p-acp dt n1:
(75) verse (DIV2)
1088
Page 419
9813
that is, to one that sees and considers of his shape. So that Christs meaning is, as if he had said, It may be thou seest,
that is, to one that sees and considers of his shape. So that Christ meaning is, as if he had said, It may be thou See,
cst vbz, p-acp pi cst vvz cc vvz pp-f po31 n1. av cst npg1 n1 vbz, c-acp cs pns31 vhd vvn, pn31 vmb vbi pns21 vv2,
(75) verse (DIV2)
1088
Page 419
9814
but why doest thou not well waigh and consider with thy selfe of the beame that is in thine owne eye? By beame, is here meant great and notorious raigning sinnes in mans heart;
but why dost thou not well weigh and Consider with thy self of the beam that is in thine own eye? By beam, is Here meant great and notorious reigning Sins in men heart;
cc-acp q-crq vd2 pns21 xx av vvi cc vvi p-acp po21 n1 pp-f dt n1 cst vbz p-acp po21 d n1? p-acp n1, vbz av vvn j cc j j-vvg n2 p-acp ng1 n1;
(75) verse (DIV2)
1088
Page 419
9837
to wit, that we are ouersharpe sighted into other mens liues and offences:
to wit, that we Are ouersharpe sighted into other men's lives and offences:
p-acp n1, cst pns12 vbr j vvn p-acp j-jn ng2 n2 cc n2:
(75) verse (DIV2)
1092
Page 420
9818
if it were possible that a beame could be in the eye, the rash censurers fault is as a beame in the eye: this kind of spech is vsuall in Scripture;
if it were possible that a beam could be in the eye, the rash censurers fault is as a beam in the eye: this kind of speech is usual in Scripture;
cs pn31 vbdr j cst dt n1 vmd vbi p-acp dt n1, dt j n2 n1 vbz p-acp dt n1 p-acp dt n1: d n1 pp-f n1 vbz j p-acp n1;
(75) verse (DIV2)
1088
Page 420
9819
If I could speake with tongues of Angels, saith S. Paul, 1. Cor. 13. 1. that is, suppose Angels had tongues,If I could speak with tongues of Angels, Says S. Paul, 1. Cor. 13. 1. that is, suppose Angels had tongues,
cs pns11 vmd vvi p-acp n2 pp-f n2, vvz n1 np1, crd np1 crd crd cst vbz, vvb n2 vhd n2,
(75) verse (DIV2)
1088
Page 420
9820
and that I could speake as eloquently as they.
and that I could speak as eloquently as they.
cc cst pns11 vmd vvi c-acp av-j c-acp pns32.
(75) verse (DIV2)
1088
Page 420
9821
The words of the 4. v. are for substance all one with the former in the 3. The difference between them is onely this;
The words of the 4. v. Are for substance all one with the former in the 3. The difference between them is only this;
dt n2 pp-f dt crd n1 vbr p-acp n1 d pi p-acp dt j p-acp dt crd dt n1 p-acp pno32 vbz av-j d;
(75) verse (DIV2)
1088
Page 420
9822
in the 3. v. Christ speaks onely of rash iudgment cōceiued in the mind;
in the 3. v. christ speaks only of rash judgement conceived in the mind;
p-acp dt crd n1 np1 vvz av-j pp-f j n1 vvn p-acp dt n1;
(75) verse (DIV2)
1088
Page 420
9823
but in the 4. he speaks of rash iudgemēt vttered in speech, How saist thou to thy brother, &c. So that in both verses the words are a parable bearing this sense:
but in the 4. he speaks of rash judgement uttered in speech, How Sayest thou to thy brother, etc. So that in both Verses the words Are a parable bearing this sense:
p-acp p-acp dt crd pns31 vvz pp-f j n1 vvn p-acp n1, q-crq vv2 pns21 p-acp po21 n1, av av cst p-acp d n2 dt n2 vbr dt n1 vvg d n1:
(75) verse (DIV2)
1088
Page 420
9824
with what face, honestie, or conscience, canst thou finde fault with thy brother either in thought or speach, thou thy selfe beeing tainted with greater faults and offences? And hence the second reason may be thus conceiued:
with what face, honesty, or conscience, Canst thou find fault with thy brother either in Thought or speech, thou thy self being tainted with greater Faults and offences? And hence the second reason may be thus conceived:
p-acp r-crq n1, n1, cc n1, vm2 pns21 vvi n1 p-acp po21 n1 av-d p-acp n1 cc n1, pns21 po21 n1 vbg vvn p-acp jc n2 cc n2? cc av dt ord n1 vmb vbi av vvn:
(75) verse (DIV2)
1088
Page 420
9825
He that hath greater faults, must not censure him that hath lesser: But he that giues rash iudgement, hath greater faults then he whom he censureth:
He that hath greater Faults, must not censure him that hath lesser: But he that gives rash judgement, hath greater Faults then he whom he censureth:
pns31 cst vhz jc n2, vmb xx vvi pno31 cst vhz jc: cc-acp pns31 cst vvz j n1, vhz jc n2 cs pns31 ro-crq pns31 vvz:
(75) verse (DIV2)
1089
Page 420
9826
And therfore no mā ought to vse rash iudgment. The proposition or first part is omitted:And Therefore no man ought to use rash judgement. The proposition or First part is omitted:
cc av dx n1 vmd pc-acp vvi j n1. dt n1 cc ord n1 vbz vvn:
(75) verse (DIV2)
1090
Page 420
9827
the Assumption expressely set downe in the 3. & 4. v. whereupon the conclusion follows against rash iudgement.
the Assump expressly Set down in the 3. & 4. v. whereupon the conclusion follows against rash judgement.
dt n1 av-j vvn a-acp p-acp dt crd cc crd n1 c-crq dt n1 vvz p-acp j n1.
(75) verse (DIV2)
1090
Page 420
9828
Vpon this forme of speech, How seest thou? why saiest thou? that is, with what face and honestie,
Upon this Form of speech, How See thou? why Sayest thou? that is, with what face and honesty,
p-acp d n1 pp-f n1, c-crq vv2 pns21? q-crq vv2 pns21? cst vbz, p-acp r-crq n1 cc n1,
(75) verse (DIV2)
1091
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9829
and vpon what ground? we may learne this instruction; that our speaches, yea our very thoughts must be conceiued and vttered vpon good ground, and in a good manner.
and upon what ground? we may Learn this instruction; that our Speeches, yea our very thoughts must be conceived and uttered upon good ground, and in a good manner.
cc p-acp r-crq n1? pns12 vmb vvi d n1; d po12 n2, uh po12 j n2 vmb vbi vvn cc vvn p-acp j n1, cc p-acp dt j n1.
(75) verse (DIV2)
1091
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9830
Establish thy thoughts by counsell, (saith Salomon) and by counsel make warre: Establish thy thoughts by counsel, (Says Solomon) and by counsel make war:
vvb po21 n2 p-acp n1, (vvz np1) cc p-acp n1 vvi n1:
(75) verse (DIV2)
1091
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9831
teaching vs to haue direction from the word of God, for the ground and maner of our very thoughts, and for all our affaires.
teaching us to have direction from the word of God, for the ground and manner of our very thoughts, and for all our affairs.
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(75) verse (DIV2)
1091
Page 420
9832
Our Sauiour Christ bids vs take heede how we heare Gods word: and Salomon would draw vs to this heede & attention in prayer also;
Our Saviour christ bids us take heed how we hear God's word: and Solomon would draw us to this heed & attention in prayer also;
po12 n1 np1 vvz pno12 vvi n1 c-crq pns12 vvb ng1 n1: cc np1 vmd vvi pno12 p-acp d n1 cc n1 p-acp n1 av;
(75) verse (DIV2)
1091
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9833
Be not rash with thy mouth, nor let thy heart be hastie to vtter a thing before God: Be not rash with thy Mouth, nor let thy heart be hasty to utter a thing before God:
vbb xx j p-acp po21 n1, ccx vvb po21 n1 vbi j pc-acp vvi dt n1 p-acp np1:
(75) verse (DIV2)
1091
Page 420
9834
now that which they speak of diuine exercises, is in this place by our Sauiour inlarged to euery thought of the heart,
now that which they speak of divine exercises, is in this place by our Saviour enlarged to every Thought of the heart,
av cst r-crq pns32 vvb pp-f j-jn n2, vbz p-acp d n1 p-acp po12 n1 vvn p-acp d n1 pp-f dt n1,
(75) verse (DIV2)
1091
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9835
& word of the mouth that cōcerns our brother.
& word of the Mouth that concerns our brother.
cc n1 pp-f dt n1 cst vvz po12 n1.
(75) verse (DIV2)
1091
Page 420
9836
Further, in these words, Seest thou; that is, with attention and consideration beholdest our Sauiour Christ acquaints vs with a common fault wherewith our nature is generally stained and corrupted:
Further, in these words, See thou; that is, with attention and consideration Beholdest our Saviour christ acquaints us with a Common fault wherewith our nature is generally stained and corrupted:
jc, p-acp d n2, vv2 pns21; cst vbz, p-acp n1 cc n1 vv2 po12 n1 np1 vvz pno12 p-acp dt j n1 c-crq po12 n1 vbz av-j vvn cc vvn:
(75) verse (DIV2)
1092
Page 420
9840
Example hereof we haue in the Scribes and Pharisies, in their censures against our Sauiour and his disciples:
Exampl hereof we have in the Scribes and Pharisees, in their censures against our Saviour and his Disciples:
n1 av pns12 vhb p-acp dt n2 cc np2, p-acp po32 n2 p-acp po12 n1 cc po31 n2:
(75) verse (DIV2)
1092
Page 420
9841
they thēselues were hypocrits tainted with grieuous sinnes, & yet they pried to finde motes in Christs •ies;
they themselves were Hypocrites tainted with grievous Sins, & yet they pried to find motes in Christ •ies;
pns32 px32 vbdr n2 vvn p-acp j n2, cc av pns32 vvd pc-acp vvi n2 p-acp npg1 n2;
(75) verse (DIV2)
1092
Page 420
9842
for when he wrought miracles, cured the diseased, and did good vnto all, they blamed him as a breaker of the Sabbath day,
for when he wrought Miracles, cured the diseased, and did good unto all, they blamed him as a breaker of the Sabbath day,
p-acp c-crq pns31 vvd n2, vvn dt j-vvn, cc vdd j p-acp d, pns32 vvd pno31 p-acp dt n1 pp-f dt n1 n1,
(75) verse (DIV2)
1092
Page 421
9843
and as a companion of Publicans and sinners, though he conuersed with them for their good:
and as a Companion of Publicans and Sinners, though he conversed with them for their good:
cc p-acp dt n1 pp-f np1 cc n2, cs pns31 vvd p-acp pno32 p-acp po32 j:
(75) verse (DIV2)
1092
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9844
so they blamed his Disciples for eating with vnwashen hands, and for plucking vp the eares of corne on the Sabbath day to satisfie their hunger; and for their seldome fasting.
so they blamed his Disciples for eating with unwashen hands, and for plucking up the ears of corn on the Sabbath day to satisfy their hunger; and for their seldom fasting.
av pns32 vvd po31 n2 p-acp vvg p-acp n1 n2, cc p-acp vvg a-acp dt n2 pp-f n1 p-acp dt n1 n1 pc-acp vvi po32 n1; cc p-acp po32 av vvg.
(75) verse (DIV2)
1092
Page 421
9845
This fault was in the Corinthians, who censured Paul and his ministerie, for want of eloquence and excellencie of words, which was in other Teachers among them,
This fault was in the Corinthians, who censured Paul and his Ministry, for want of eloquence and excellency of words, which was in other Teachers among them,
d n1 vbds p-acp dt njp2, r-crq vvn np1 cc po31 n1, p-acp n1 pp-f n1 cc n1 pp-f n2, r-crq vbds p-acp j-jn n2 p-acp pno32,
(75) verse (DIV2)
1092
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9846
as may appeare by his rebuking of them, 1. Cor. 4. And the Christian brethren among the Romans condemned one another in the obseruation of daies and times,
as may appear by his rebuking of them, 1. Cor. 4. And the Christian brothers among the Roman condemned one Another in the observation of days and times,
c-acp vmb vvi p-acp po31 vvg pp-f pno32, crd np1 crd cc dt njp n2 p-acp dt njp2 vvd pi j-jn p-acp dt n1 pp-f n2 cc n2,
(75) verse (DIV2)
1092
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9847
and in the vse of the creatures of God, Rom. 14. which was nothing els but rash iudgement.
and in the use of the creatures of God, Rom. 14. which was nothing Else but rash judgement.
cc p-acp dt n1 pp-f dt n2 pp-f np1, np1 crd r-crq vbds pix av cc-acp j n1.
(75) verse (DIV2)
1092
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9848
And this no doubt is a fault which raignes in our congregations, euen among the better sort at this day;
And this no doubt is a fault which reigns in our congregations, even among the better sort At this day;
cc d dx n1 vbz dt n1 r-crq vvz p-acp po12 n2, av p-acp dt jc n1 p-acp d n1;
(75) verse (DIV2)
1092
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9849
for deepely is our nature stained with this corruption, and so prone it is to this sinne, that euen they which haue receiued true grace, can hardly abstaine from the practises of rash iudgement.
for deeply is our nature stained with this corruption, and so prove it is to this sin, that even they which have received true grace, can hardly abstain from the practises of rash judgement.
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(75) verse (DIV2)
1092
Page 421
9850
The consideration hereof must teach vs these duties.
The consideration hereof must teach us these duties.
dt n1 av vmb vvi pno12 d n2.
(75) verse (DIV2)
1093
Page 421
9851
First, to take knowledge of this corruption of our nature, and of the want of brotherly loue in vs;
First, to take knowledge of this corruption of our nature, and of the want of brotherly love in us;
ord, pc-acp vvi n1 pp-f d n1 pp-f po12 n1, cc pp-f dt n1 pp-f j n1 p-acp pno12;
(75) verse (DIV2)
1093
Page 421
9852
for why should we so soone spie a fault in another, but because we want loue and charitie to his person? Wee may consider the vilenesse of this practise by resemblance in some bruite creatures,
for why should we so soon spy a fault in Another, but Because we want love and charity to his person? we may Consider the vileness of this practice by resemblance in Some bruit creatures,
c-acp q-crq vmd pns12 av av vvi dt n1 p-acp j-jn, cc-acp c-acp pns12 vvb n1 cc n1 p-acp po31 n1? pns12 vmb vvi dt n1 pp-f d n1 p-acp n1 p-acp d n1 n2,
(75) verse (DIV2)
1093
Page 421
9853
for we account most basely of those rauening fowles which delight in nothing but in filthie carrions;
for we account most basely of those ravening fowls which delight in nothing but in filthy carrions;
c-acp pns12 n1 av-ds av-j pp-f d j-vvg n2 r-crq vvb p-acp pix cc-acp p-acp j n2;
(75) verse (DIV2)
1093
Page 421
9854
and such for all the world are these rash censurers, all their delight is in other mens faults, which makes them so sharp sighted to spie them out.
and such for all the world Are these rash censurers, all their delight is in other men's Faults, which makes them so sharp sighted to spy them out.
cc d p-acp d dt n1 vbr d j n2, d po32 n1 vbz p-acp j-jn ng2 n2, r-crq vvz pno32 av av-j vvn pc-acp vvi pno32 av.
(75) verse (DIV2)
1093
Page 421
9855
Secondly, when we are about to censure any man, we must (in regard of this corruption) suspect our selues,
Secondly, when we Are about to censure any man, we must (in regard of this corruption) suspect our selves,
ord, c-crq pns12 vbr a-acp pc-acp vvi d n1, pns12 vmb (p-acp n1 pp-f d n1) vvb po12 n2,
(75) verse (DIV2)
1094
Page 421
9856
and our speeches, & call our selues backe to a view and consideration of that which wee are to speake;
and our Speeches, & call our selves back to a view and consideration of that which we Are to speak;
cc po12 n2, cc vvb po12 n2 av p-acp dt n1 cc n1 pp-f d r-crq pns12 vbr pc-acp vvi;
(75) verse (DIV2)
1094
Page 421
9857
for oft-times we see that which we ought not to see, and thereupon speake that which we ought in conscience to conceale.
for ofttimes we see that which we ought not to see, and thereupon speak that which we ought in conscience to conceal.
c-acp av pns12 vvb d r-crq pns12 vmd xx pc-acp vvi, cc av vvb d r-crq pns12 vmd p-acp n1 pc-acp vvi.
(75) verse (DIV2)
1094
Page 421
9858
Physitions giue this note of a frensie, to begin to take vp strawes: Now when the mind looks not into it selfe, but pries into other mens actions,
Physicians give this note of a frenzy, to begin to take up straws: Now when the mind looks not into it self, but pries into other men's actions,
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(75) verse (DIV2)
1094
Page 421
9859
then no doubt it is not right, but is corrupt and infected with a spirituall frensie,
then no doubt it is not right, but is corrupt and infected with a spiritual frenzy,
av dx n1 pn31 vbz xx j-jn, cc-acp vbz j cc vvn p-acp dt j n1,
(75) verse (DIV2)
1094
Page 421
9860
and therefore the danger of this disease must cause vs to looke vnto our selues.
and Therefore the danger of this disease must cause us to look unto our selves.
cc av dt n1 pp-f d n1 vmb vvi pno12 pc-acp vvi p-acp po12 n2.
(75) verse (DIV2)
1094
Page 421
9861
Thirdly, here we may obserue a reason of the strange behauiour of men in regard of sinne;
Thirdly, Here we may observe a reason of the strange behaviour of men in regard of sin;
ord, av pns12 vmb vvi dt n1 pp-f dt j n1 pp-f n2 p-acp n1 pp-f n1;
(75) verse (DIV2)
1095
Page 421
9862
for this we may easily perceiue, that men with open mouth will condemne those things in others, which they like and approoue in themselues:
for this we may Easily perceive, that men with open Mouth will condemn those things in Others, which they like and approve in themselves:
p-acp d pns12 vmb av-j vvi, cst n2 p-acp j n1 vmb vvi d n2 p-acp n2-jn, r-crq pns32 vvb cc vvi p-acp px32:
(75) verse (DIV2)
1095
Page 421
9863
now the cause hereof is, for that the affections doe followe the minde, such as the minde is, such are the affections:
now the cause hereof is, for that the affections do follow the mind, such as the mind is, such Are the affections:
av dt n1 av vbz, c-acp cst dt n2 vdb vvi dt n1, d c-acp dt n1 vbz, d vbr dt n2:
(75) verse (DIV2)
1095
Page 421
9864
and mans minde naturally lookes outwarde, not inwarde, it sees very little faults in others, but will neither see nor condemne the same faults, nor greater in it selfe:
and men mind naturally looks outward, not inward, it sees very little Faults in Others, but will neither see nor condemn the same Faults, nor greater in it self:
cc ng1 n1 av-j vvz j, xx j, pn31 vvz av j n2 p-acp n2-jn, cc-acp vmb dx vvi ccx vvi dt d n2, ccx jc p-acp pn31 n1:
(75) verse (DIV2)
1095
Page 421
9865
nay, rather it causeth man to loue those sinnes in himselfe which he detests in others.
nay, rather it Causes man to love those Sins in himself which he detests in Others.
uh-x, av-c pn31 vvz n1 pc-acp vvi d n2 p-acp px31 r-crq pns31 vvz p-acp n2-jn.
(75) verse (DIV2)
1095
Page 422
9866
And therefore in the amendment of our liues, we must beginne in our owne hearts,
And Therefore in the amendment of our lives, we must begin in our own hearts,
cc av p-acp dt n1 pp-f po12 n2, pns12 vmb vvi p-acp po12 d n2,
(75) verse (DIV2)
1095
Page 422
9867
and turne the eye of our minde inward, to see our owne sinnes, and labour first to haue our hearts touched with sorow for them,
and turn the eye of our mind inward, to see our own Sins, and labour First to have our hearts touched with sorrow for them,
cc vvi dt n1 pp-f po12 n1 j, pc-acp vvi po12 d n2, cc n1 ord pc-acp vhi po12 n2 vvn p-acp n1 p-acp pno32,
(75) verse (DIV2)
1095
Page 422
9868
and to hate them first in our selues, and then to proceede to hate them in others.
and to hate them First in our selves, and then to proceed to hate them in Others.
cc pc-acp vvi pno32 ord p-acp po12 n2, cc av pc-acp vvi pc-acp vvi pno32 p-acp n2-jn.
(75) verse (DIV2)
1095
Page 422
9869
It is a preposterous course, arising from the corruption of nature, to beginne with the hatred and dislike of sinne out of our selues.
It is a preposterous course, arising from the corruption of nature, to begin with the hatred and dislike of sin out of our selves.
pn31 vbz dt j n1, vvg p-acp dt n1 pp-f n1, pc-acp vvi p-acp dt n1 cc n1 pp-f n1 av pp-f po12 n2.
(75) verse (DIV2)
1095
Page 422
9870
II. Doctr. Further, here in this reason our Sauiour Christ makes a difference of sinnes: some are as motes, some as beames: II Doctrine Further, Here in this reason our Saviour christ makes a difference of Sins: Some Are as motes, Some as beams:
crd np1 jc, av p-acp d n1 po12 n1 np1 vvz dt n1 pp-f n2: d vbr p-acp n2, d c-acp n2:
(75) verse (DIV2)
1096
Page 422
9871
euery sinne indeede is death and condemnation, and yet all are not equall, but farre different in degrees ▪ as some men are drowned in the chanell and middle of the sea, some by the shoare side, which places differ in depth and danger,
every sin indeed is death and condemnation, and yet all Are not equal, but Far different in Degrees ▪ as Some men Are drowned in the channel and middle of the sea, Some by the shore side, which places differ in depth and danger,
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(75) verse (DIV2)
1096
Page 422
9872
though all is one in regard of death: some men indure damnation in deeper measure, some in lesser, yet both are condemned.
though all is one in regard of death: Some men endure damnation in Deeper measure, Some in lesser, yet both Are condemned.
cs d vbz pi p-acp n1 pp-f n1: d n2 vvi n1 p-acp jc-jn n1, d p-acp jc, av d vbr vvn.
(75) verse (DIV2)
1096
Page 422
9873
But the Papists abuse these words, and would gather hereon a distinction of sinnes which God doth not allow;
But the Papists abuse these words, and would gather hereon a distinction of Sins which God does not allow;
p-acp dt njp2 vvb d n2, cc vmd vvi av dt n1 pp-f n2 r-crq np1 vdz xx vvi;
(75) verse (DIV2)
1096
Page 422
9874
to wit, that some sinnes are veniall, which deserue not death, and these are here called motes: some againe are mortall, deseruing death,
to wit, that Some Sins Are venial, which deserve not death, and these Are Here called motes: Some again Are Mortal, deserving death,
p-acp n1, cst d n2 vbr j, r-crq vvb xx n1, cc d vbr av vvn n2: d av vbr j-jn, vvg n1,
(75) verse (DIV2)
1096
Page 422
9875
and those are called beames: But the moto and beame are both mortall sinnes.
and those Are called beams: But the moto and beam Are both Mortal Sins.
cc d vbr vvn n2: p-acp dt fw-la cc n1 vbr d j-jn n2.
(75) verse (DIV2)
1096
Page 422
9876
A mote or a straw may sometime put out the eye, though indeed the beame be more forcible to dash it quite out:
A mote or a straw may sometime put out the eye, though indeed the beam be more forcible to dash it quite out:
dt vmb cc dt n1 vmb av vvi av dt n1, cs av dt n1 vbb av-dc j pc-acp vvi pn31 av av:
(75) verse (DIV2)
1096
Page 422
9877
and so doe small sinnes wound the conscience, and damne the soule, though greater sinnes doe more deepely wound the conscience and plunge the same into hell:
and so do small Sins wound the conscience, and damn the soul, though greater Sins do more deeply wound the conscience and plunge the same into hell:
cc av vdb j n2 vvi dt n1, cc vvi dt n1, cs jc n2 vdb av-dc av-jn vvi dt n1 cc vvi dt d p-acp n1:
(75) verse (DIV2)
1096
Page 422
9899
and that if we our selues had beene in like case, we should haue done farre worse:
and that if we our selves had been in like case, we should have done Far Worse:
cc cst cs pns12 po12 n2 vhd vbn p-acp j n1, pns12 vmd vhi vdn av-j jc:
(75) verse (DIV2)
1097
Page 423
9878
small and great sinnes, both destroy the soule, though in a differēt degree: the very mote is deadly sinne, though in nature the beame be more mortal.
small and great Sins, both destroy the soul, though in a different degree: the very mote is deadly sin, though in nature the beam be more Mortal.
j cc j n2, d vvb dt n1, cs p-acp dt j n1: dt j n1 vbz j n1, cs p-acp n1 dt n1 vbb av-dc j-jn.
(75) verse (DIV2)
1096
Page 422
9879
This distinction they borowed frō former ages, but abusing the primitiue Church from whence they had it:
This distinction they borrowed from former ages, but abusing the primitive Church from whence they had it:
d n1 pns32 vvd p-acp j n2, cc-acp vvg dt j n1 p-acp c-crq pns32 vhd pn31:
(75) verse (DIV2)
1096
Page 422
9880
for the ancient Fathers called some sinnes veniall, not because they deserued not death, but because they were pardonable in regard of the censure of the Church,
for the ancient Father's called Some Sins venial, not Because they deserved not death, but Because they were pardonable in regard of the censure of the Church,
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(75) verse (DIV2)
1096
Page 422
9881
and did not incurre the censure of excommunication:
and did not incur the censure of excommunication:
cc vdd xx vvi dt n1 pp-f n1:
(75) verse (DIV2)
1096
Page 422
9882
and those they called mortall or criminall sinnes which had the censure of excommunication passed against them:
and those they called Mortal or criminal Sins which had the censure of excommunication passed against them:
cc d pns32 vvd j-jn cc j-jn n2 r-crq vhd dt n1 pp-f n1 vvn p-acp pno32:
(75) verse (DIV2)
1096
Page 422
9883
so that the Papists abuse both Fathers and Scripture in this distinction.
so that the Papists abuse both Father's and Scripture in this distinction.
av cst dt njp2 vvb d n2 cc n1 p-acp d n1.
(75) verse (DIV2)
1096
Page 422
9884
Thirdly, Christ naming the very eye, and not the face, or other parts of the bodie, would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement:
Thirdly, christ naming the very eye, and not the face, or other parts of the body, would hereby give us to understand what is the property and scope of rash judgement:
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(75) verse (DIV2)
1097
Page 422
9885
namely, to deface the very intention of his heart of whome censure is giuen.
namely, to deface the very intention of his heart of whom censure is given.
av, pc-acp vvi dt j n1 pp-f po31 n1 pp-f r-crq n1 vbz vvn.
(75) verse (DIV2)
1097
Page 422
9886
When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death;
When David sent his Servants to Hanun King of Ammon to Comfort him After his Father's death;
c-crq np1 vvd po31 n2 p-acp np1 n1 pp-f np1 pc-acp vvi pno31 p-acp po31 ng1 n1;
(75) verse (DIV2)
1097
Page 422
9887
the Princes of Ammon told their lord, that Dauids seruants were but spies that came to search out his citie:
the Princes of Ammon told their lord, that David Servants were but spies that Come to search out his City:
dt n2 pp-f np1 vvd po32 n1, cst npg1 n2 vbdr cc-acp n2 cst vvd pc-acp vvi av po31 n1:
(75) verse (DIV2)
1097
Page 422
9888
thus they iudged rashly of Dauids fact, and their intent was to corrupt the honest mind of Dauid:
thus they judged rashly of David fact, and their intent was to corrupt the honest mind of David:
av pns32 vvd av-j pp-f npg1 n1, cc po32 n1 vbds pc-acp vvi dt j n1 pp-f np1:
(75) verse (DIV2)
1097
Page 423
9889
perswading the king that Dauid and his seruants had an other intent and end of their comming then they made knowen to the King.
persuading the King that David and his Servants had an other intent and end of their coming then they made known to the King.
vvg dt n1 cst np1 cc po31 n2 vhd dt j-jn n1 cc n1 pp-f po32 n-vvg av pns32 vvd vvn p-acp dt n1.
(75) verse (DIV2)
1097
Page 423
9890
So that the rash censurer seekes to blemish the good mind and conscience of his brother.
So that the rash censurer seeks to blemish the good mind and conscience of his brother.
av cst dt j n1 vvz pc-acp vvi dt j n1 cc n1 pp-f po31 n1.
(75) verse (DIV2)
1097
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9891
And hence we may well be warned to take notice of our naturall corruption, how that without Gods speciall grace we doe plainly hate our brother;
And hence we may well be warned to take notice of our natural corruption, how that without God's special grace we do plainly hate our brother;
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(75) verse (DIV2)
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els we would neuer so suspiciously prie into his waies as to depraue his good meaning.
Else we would never so suspiciously pry into his ways as to deprave his good meaning.
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(75) verse (DIV2)
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We must therefore content our selues with the speaches and actions of our brother, and take heede how we deale about the eye;
We must Therefore content our selves with the Speeches and actions of our brother, and take heed how we deal about the eye;
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(75) verse (DIV2)
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that is, with his intent and meaning; that we must leaue to God, who onely knowes the heart:
that is, with his intent and meaning; that we must leave to God, who only knows the heart:
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(75) verse (DIV2)
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and for his actions & speaches (if it may be) we must alwaies expound them in the better part:
and for his actions & Speeches (if it may be) we must always expound them in the better part:
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(75) verse (DIV2)
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if we cannot defend a mans doing, yet we must excuse his meaning: if we cannot excuse his intent, yet we must thinke the best of his conscience:
if we cannot defend a men doing, yet we must excuse his meaning: if we cannot excuse his intent, yet we must think the best of his conscience:
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(75) verse (DIV2)
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if we cannot excuse his cōscience, yet we must iudge it to be but a sinne of ignorance:
if we cannot excuse his conscience, yet we must judge it to be but a sin of ignorance:
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(75) verse (DIV2)
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if we cannot so doe, yet we must thinke that it was done in some grieuous temptation,
if we cannot so do, yet we must think that it was done in Some grievous temptation,
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(75) verse (DIV2)
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namely, by the amendement of our owne liues:
namely, by the amendment of our own lives:
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(76) verse (DIV2)
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we know not when God may giue grace to men, or when he leaues them to themselues,
we know not when God may give grace to men, or when he leaves them to themselves,
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(75) verse (DIV2)
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and therefore in regard of the minde and conscience, we must comprimit our iudgements at all times.
and Therefore in regard of the mind and conscience, we must comprimit our Judgments At all times.
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(75) verse (DIV2)
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And perceiuest not ] that is, though it may be thou seest it, yet thou dost not well consider of it.And perceivest not ] that is, though it may be thou See it, yet thou dost not well Consider of it.
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(75) verse (DIV2)
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Hence our Sauiour noteth out a second maine fault in mans nature to be thought vpon;
Hence our Saviour notes out a second main fault in men nature to be Thought upon;
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(75) verse (DIV2)
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namely, carnall securitie, whereby though in some small measure men see their offences, yet naturally they neuer thinke on them heartily & seriously as they ought to doe:
namely, carnal security, whereby though in Some small measure men see their offences, yet naturally they never think on them heartily & seriously as they ought to do:
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(75) verse (DIV2)
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S. Paul saith, Awake thou that sleepest, signifying, that by nature we lie slumbering in sinne: S. Paul Says, Awake thou that Sleepest, signifying, that by nature we lie slumbering in sin:
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(75) verse (DIV2)
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so as though we may sometime haue a little glimmering thereof, yet we neuer throughly behold and consider them as we should:
so as though we may sometime have a little glimmering thereof, yet we never thoroughly behold and Consider them as we should:
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(75) verse (DIV2)
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9907
the Lord himselfe complaines of this securitie in sinne in his owne people:
the Lord himself complains of this security in sin in his own people:
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(75) verse (DIV2)
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No man saith, what haue I done? Ier. 8. 6. This was the sinne of the old world;No man Says, what have I done? Jeremiah 8. 6. This was the sin of the old world;
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(75) verse (DIV2)
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they kn•w nothing till the flood came, Mat. 24. 39. it may be they had now & then some conceit thereof,they kn•w nothing till the flood Come, Mathew 24. 39. it may be they had now & then Some conceit thereof,
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(75) verse (DIV2)
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but they thought not seriously thereon:
but they Thought not seriously thereon:
cc-acp pns32 vvd xx av-j av:
(75) verse (DIV2)
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9911
now as the daies of Noe were, so shalbe the daies of the comming of the sonne of man, in regard of securitie: and these are those daies wherein we now liue:
now as the days of Noah were, so shall the days of the coming of the son of man, in regard of security: and these Are those days wherein we now live:
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(75) verse (DIV2)
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for howsoeuer we sometime thinke on our sinnes, yet we looke not on them with both eyes,
for howsoever we sometime think on our Sins, yet we look not on them with both eyes,
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(75) verse (DIV2)
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as we doe ▪ on our neighbours faults. We must here be warned to take heede of this sinne:
as we do ▪ on our neighbours Faults. We must Here be warned to take heed of this sin:
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(75) verse (DIV2)
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9914
for it is a fearefull case either not to see our sinnes; or seeing them to passe them ouer without serious consideration.
for it is a fearful case either not to see our Sins; or seeing them to pass them over without serious consideration.
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(75) verse (DIV2)
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9915
The Apostle saith, when men say, peace, peace, then comes sudden destruction:
The Apostle Says, when men say, peace, peace, then comes sudden destruction:
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(75) verse (DIV2)
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9916
Now men doe then most fearefully crie, peace, peace, vnto themselues, when they either will not see their sinnes;
Now men do then most fearfully cry, peace, peace, unto themselves, when they either will not see their Sins;
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(75) verse (DIV2)
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9917
or seeing them, doe not well consider thereof in their hearts. We therefore must labour for this grace to haue a cleare sight into our sinnes,
or seeing them, do not well Consider thereof in their hearts. We Therefore must labour for this grace to have a clear sighed into our Sins,
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(75) verse (DIV2)
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for without that we can neuer sorow according vnto God, nor repent vnto life as we ought to do.
for without that we can never sorrow according unto God, nor Repent unto life as we ought to do.
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(75) verse (DIV2)
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Why seest thou, &c. and how saiest thou to thy brother, ] In both these phrases consider how Christ would haue all those which are to giue iudgement of the offences of others, to be themselues without reproofe and blame: Why See thou, etc. and how Sayest thou to thy brother, ] In both these phrases Consider how christ would have all those which Are to give judgement of the offences of Others, to be themselves without reproof and blame:
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(75) verse (DIV2)
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els they are no fit persons to giue censure of those that be vnder them.
Else they Are no fit Persons to give censure of those that be under them.
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(75) verse (DIV2)
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And therefore the Magistrate in the towne and commonwealth, the Minister in the Church, the master in the family,
And Therefore the Magistrate in the town and commonwealth, the Minister in the Church, the master in the family,
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(75) verse (DIV2)
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and euery superiour in his place must labour to be vnblameable:
and every superior in his place must labour to be unblameable:
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(75) verse (DIV2)
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9923
for if they be tainted with grosse sinnes, they can neuer throughly purge them that be vnder them.
for if they be tainted with gross Sins, they can never thoroughly purge them that be under them.
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(75) verse (DIV2)
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A Minister (saith Paul ) must be vnreprooueable, 1. Tim. 3. 2. and so likewise the Magistrate, who is Gods vicegerent,A Minister (Says Paul) must be unreprovable, 1. Tim. 3. 2. and so likewise the Magistrate, who is God's vicegerent,
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(75) verse (DIV2)
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and euery gouernour in his place. Lastly, in both verses obserue the cōdition of those that are giuen to rash iudgement:
and every governor in his place. Lastly, in both Verses observe the condition of those that Are given to rash judgement:
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(75) verse (DIV2)
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namly, that of all men they are the worst:
namely, that of all men they Are the worst:
av, cst pp-f d n2 pns32 vbr dt js:
(75) verse (DIV2)
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Christ makes them to carrie beames in their eyes, when others haue but motes or strawes.
christ makes them to carry beams in their eyes, when Others have but motes or straws.
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(75) verse (DIV2)
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The man that is giuen to censure others would seeme to be of all men most holy:
The man that is given to censure Others would seem to be of all men most holy:
dt n1 cst vbz vvn pc-acp vvi n2-jn vmd vvi pc-acp vbi pp-f d n2 av-ds j:
(75) verse (DIV2)
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but the truth is, there is none so bad as he though he be a minister,
but the truth is, there is none so bad as he though he be a minister,
cc-acp dt n1 vbz, pc-acp vbz pix av j c-acp pns31 cs pns31 vbb dt n1,
(75) verse (DIV2)
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9930
yea be he what he wil, nay the better is his place, the wors is his fault:
yea be he what he will, nay the better is his place, the Worse is his fault:
uh vbb pns31 r-crq pns31 vmb, uh-x dt jc vbz po31 n1, dt jc vbz po31 n1:
(75) verse (DIV2)
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& the more he is giuen to this sinne of censuring, the worse he is, for the lesse he sees his owne sinnes:
& the more he is given to this sin of censuring, the Worse he is, for the less he sees his own Sins:
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(75) verse (DIV2)
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nay, let him liue vnblameably before men, yet he hath a heart full of pride and selfeloue,
nay, let him live unblamably before men, yet he hath a heart full of pride and Self-love,
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(75) verse (DIV2)
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9933
and full of disdaine toward his brother.
and full of disdain towards his brother.
cc j pp-f n1 p-acp po31 n1.
(75) verse (DIV2)
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9934
And therefore let vs take heede of this sinne, euen when it beginnes to creepe vpon vs.
And Therefore let us take heed of this sin, even when it begins to creep upon us
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(75) verse (DIV2)
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9935
vers. 5. Hypocrite, first cast out the beame out of thine owne eye:
vers. 5. Hypocrite, First cast out the beam out of thine own eye:
fw-la. crd n1, ord vvd av dt n1 av pp-f po21 d n1:
(76) verse (DIV2)
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9936
and then shalt thou see clearely to cast out the mote out of thy brothers eye.
and then shalt thou see clearly to cast out the mote out of thy Brother's eye.
cc av vm2 pns21 vvi av-j pc-acp vvi av dt n1 av pp-f po21 ng1 n1.
(76) verse (DIV2)
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9937
This verse conteines a remedie against rash iudgement:
This verse contains a remedy against rash judgement:
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(76) verse (DIV2)
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9938
it depends vpon the former verses as an Answer to a secret obiection that might thence arise,
it depends upon the former Verses as an Answer to a secret objection that might thence arise,
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(76) verse (DIV2)
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9939
for whereas Christ had said, Iudge not: and why seest thou a mote in thy brothers eye, &c. some man might say, belike then it is not lawfull to correct my brother by speach,
for whereas christ had said, Judge not: and why See thou a mote in thy Brother's eye, etc. Some man might say, belike then it is not lawful to correct my brother by speech,
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(76) verse (DIV2)
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9940
and by reproofe to seeke amendment of his fault. To this Christ here answers;
and by reproof to seek amendment of his fault. To this christ Here answers;
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(76) verse (DIV2)
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9941
that he forbids not brotherly correction and admonition, but the euil, corrupt, and vnchristian maner of giuing admonition and correction;
that he forbids not brotherly correction and admonition, but the evil, corrupt, and unchristian manner of giving admonition and correction;
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(76) verse (DIV2)
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9942
when as men take a preposterous course in censuring, and doe not beginne with themselues in the first place, but with their brethren:
when as men take a preposterous course in censuring, and do not begin with themselves in the First place, but with their brothers:
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(76) verse (DIV2)
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9943
as if our Sauiour Christ had said, Hypocrite, thou hast greater faults then he whom thou iudgest:
as if our Saviour christ had said, Hypocrite, thou hast greater Faults then he whom thou Judges:
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(76) verse (DIV2)
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9944
and therefore if thou wilt take a right course in thy correction, beginne with thy selfe, reforme the great sinnes that be in thy selfe,
and Therefore if thou wilt take a right course in thy correction, begin with thy self, reform the great Sins that be in thy self,
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(76) verse (DIV2)
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9945
and then shalt thou be fitter and better able, to correct and reforme thy brother.
and then shalt thou be fitter and better able, to correct and reform thy brother.
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(76) verse (DIV2)
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9946
So that these words containe two parts: 1. the remedie of rash iudgement, Hypocrite, first plucke out the beame out of thine owne eye:
So that these words contain two parts: 1. the remedy of rash judgement, Hypocrite, First pluck out the beam out of thine own eye:
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(76) verse (DIV2)
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9947
2. the fruit hereof, which is true wisdome, to be able to discerne aright of our neighbours fault,
2. the fruit hereof, which is true Wisdom, to be able to discern aright of our neighbours fault,
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(76) verse (DIV2)
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9948
and also how it is to be cured, in these words, and then shalt thou see clearely to cast out the mote out of thy brothers eye. Of these in order.
and also how it is to be cured, in these words, and then shalt thou see clearly to cast out the mote out of thy Brother's eye. Of these in order.
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(76) verse (DIV2)
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9949
The remedie against rash iudgement, is for a man first to beginne with himselfe, reforming first his own offences:
The remedy against rash judgement, is for a man First to begin with himself, reforming First his own offences:
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(76) verse (DIV2)
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which because it is here propounded by our Sauiour Christ of set purpose, as a speciall remedie against this sinne, I will stand a little to shew how a man may cast out the beame out of his owne eye.
which Because it is Here propounded by our Saviour christ of Set purpose, as a special remedy against this sin, I will stand a little to show how a man may cast out the beam out of his own eye.
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(76) verse (DIV2)
1102
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9951
Hereunto foure things are required: I. A man must turne the eye of his mind inward,
Hereunto foure things Are required: I A man must turn the eye of his mind inward,
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(76) verse (DIV2)
1102
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9952
and cast his cogitations towards his owne life and conscience, that so he may see and know the principall sinnes of his owne heart and life.
and cast his cogitations towards his own life and conscience, that so he may see and know the principal Sins of his own heart and life.
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(76) verse (DIV2)
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9953
To this purpose serueth the morall law, which is as a glasse to let vs see our maine and principall sinnes, which be the beames in our eyes here meant.
To this purpose serveth the moral law, which is as a glass to let us see our main and principal Sins, which be the beams in our eyes Here meant.
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(76) verse (DIV2)
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9954
And for direction herein I will note out some speciall maine sinnes, which be in all men naturally;
And for direction herein I will note out Some special main Sins, which be in all men naturally;
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(76) verse (DIV2)
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and which euery one must well consider of, that will cast this beame out of his owne eye.
and which every one must well Consider of, that will cast this beam out of his own eye.
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(76) verse (DIV2)
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9956
The first common sinne of all men, is a guiltinesse in Adams first offence; that is, his sinne made ours by relation or imputation:
The First Common sin of all men, is a guiltiness in Adams First offence; that is, his sin made ours by Relation or imputation:
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for his eating the forbidden fruit was no particular or priuate sinne, but the sinne of mans nature:
for his eating the forbidden fruit was no particular or private sin, but the sin of men nature:
c-acp po31 n-vvg dt j-vvn n1 vbds dx j cc j n1, cc-acp dt n1 pp-f ng1 n1:
(76) verse (DIV2)
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and euery one sinned in Adam that was to descend of him by ordinarie generation:
and every one sinned in Adam that was to descend of him by ordinary generation:
cc d pi vvd p-acp np1 cst vbds pc-acp vvi pp-f pno31 p-acp j n1:
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for though we were not borne when Adam sinned, yet by his sinne we stand guiltie of eternall death before God.
for though we were not born when Adam sinned, yet by his sin we stand guilty of Eternal death before God.
c-acp cs pns12 vbdr xx vvn c-crq np1 vvd, av p-acp po31 n1 pns12 vvb j pp-f j n1 p-acp np1.
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The second common sinne, is a natural disposition and pronenesse to euery thing that is euill,
The second Common sin, is a natural disposition and proneness to every thing that is evil,
dt ord j n1, vbz dt j n1 cc n1 p-acp d n1 cst vbz j-jn,
(76) verse (DIV2)
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and against Gods law when occasion is offered, the sinne against the holy Ghost not excepted:
and against God's law when occasion is offered, the sin against the holy Ghost not excepted:
cc p-acp npg1 n1 c-crq n1 vbz vvn, dt n1 p-acp dt j n1 xx vvn:
(76) verse (DIV2)
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for the same corruption and pronenesse to euill which was in them that haue committed this sinne, is in all men naturally;
for the same corruption and proneness to evil which was in them that have committed this sin, is in all men naturally;
c-acp dt d n1 cc n1 p-acp n-jn r-crq vbds p-acp pno32 cst vhb vvn d n1, vbz p-acp d n2 av-j;
(76) verse (DIV2)
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the difference stands onely in this, that all doe not fall into it. And this pronenesse to euil is the second head of originall sinne.
the difference Stands only in this, that all do not fallen into it. And this proneness to evil is the second head of original sin.
dt n1 vvz av-j p-acp d, cst d vdb xx vvi p-acp pn31. cc d n1 p-acp j-jn vbz dt ord n1 pp-f j-jn n1.
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The third common sinne, is inward Idolatrie: this is a most hainous sinne, and may be thus perceiued:
The third Common sin, is inward Idolatry: this is a most heinous sin, and may be thus perceived:
dt ord j n1, vbz j n1: d vbz dt av-ds j n1, cc vmb vbi av vvn:
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Euery man by nature takes his heart from the true God, and bestowes it on some other thing:
Every man by nature Takes his heart from the true God, and bestows it on Some other thing:
d n1 p-acp n1 vvz po31 n1 p-acp dt j np1, cc vvz pn31 p-acp d j-jn n1:
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now looke whereon a man bestowes his heart, that thing he makes his God: and by nature we loue our selues, our sinnes, and the world, more then God,
now look whereon a man bestows his heart, that thing he makes his God: and by nature we love our selves, our Sins, and the world, more then God,
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and yeeld obedience to the deuill rather then to the true God.
and yield Obedience to the Devil rather then to the true God.
cc vvi n1 p-acp dt n1 av-c cs p-acp dt j np1.
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The like may be said of our feare, ioy, & delight, and of our trust and confidence, all which affections we set vpon the deuill, the world, and iniquitie;
The like may be said of our Fear, joy, & delight, and of our trust and confidence, all which affections we Set upon the Devil, the world, and iniquity;
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(76) verse (DIV2)
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yea vpon the creature, forsaking the creator who is blessed for euer:
yea upon the creature, forsaking the creator who is blessed for ever:
uh p-acp dt n1, vvg dt n1 r-crq vbz vvn p-acp av:
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and he that sees not this in himselfe, hath idolatrie as yet raigning in his heart.
and he that sees not this in himself, hath idolatry as yet reigning in his heart.
cc pns31 cst vvz xx d p-acp px31, vhz n1 p-acp av vvg p-acp po31 n1.
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The fourth sinne is Hypocrisie, which naturally raigneth in all men, till grace expell it: This hypocrisie stands in this;
The fourth sin is Hypocrisy, which naturally Reigneth in all men, till grace expel it: This hypocrisy Stands in this;
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when men are about any good thing, they are more carefull to please God in the outward action,
when men Are about any good thing, they Are more careful to please God in the outward actium,
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then with the seruice of the heart. Againe, they seeke more to please men then God.
then with the service of the heart. Again, they seek more to please men then God.
av p-acp dt n1 pp-f dt n1. av, pns32 vvb av-dc pc-acp vvi n2 av np1.
(76) verse (DIV2)
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And lastly, they rather endeauour to performe the outward duties of the first Table, then of the second.
And lastly, they rather endeavour to perform the outward duties of the First Table, then of the second.
cc ord, pns32 av-c vvi pc-acp vvi dt j n2 pp-f dt ord n1, av pp-f dt ord.
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This is a huge beame in euery mans eie naturally, which each one ought to see in himselfe, as well as the former.
This is a huge beam in every men eye naturally, which each one ought to see in himself, as well as the former.
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The fift sinne is pride, not outward in apparell, but spirituall inward pride of the heart, which stands in this;
The fift sin is pride, not outward in apparel, but spiritual inward pride of the heart, which Stands in this;
dt ord n1 vbz n1, xx j p-acp n1, cc-acp j j n1 pp-f dt n1, r-crq vvz p-acp d;
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that a man thinkes himselfe out of Christ to haue in him some naturall goodnesse, whereby he stands in Gods fauour,
that a man thinks himself out of christ to have in him Some natural Goodness, whereby he Stands in God's favour,
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(76) verse (DIV2)
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and hath in himselfe perfect loue, and perfect faith:
and hath in himself perfect love, and perfect faith:
cc vhz p-acp px31 j n1, cc j n1:
(76) verse (DIV2)
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this sinne all men will condemne, and yet it cleaues fast to euery man by nature.
this sin all men will condemn, and yet it cleaves fast to every man by nature.
d n1 d n2 vmb vvi, cc av pn31 vvz av-j p-acp d n1 p-acp n1.
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The Church of Laodicea, Reuel. 3. 17. said shee was rich, and lacked nothing; whereas indeede shee was poore, and blinde, and naked.
The Church of Laodicea, Revel. 3. 17. said she was rich, and lacked nothing; whereas indeed she was poor, and blind, and naked.
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(76) verse (DIV2)
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This inward pride poisons Gods grace in the heart, it is a maine sinne, and the common cause of rash iudgement.
This inward pride poisons God's grace in the heart, it is a main sin, and the Common cause of rash judgement.
d j n1 vvz ng1 n1 p-acp dt n1, pn31 vbz dt j n1, cc dt j n1 pp-f j n1.
(76) verse (DIV2)
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The sixt sinne is that particular sinne or sinnes, wherewith euery one is most assaulted;
The sixt sin is that particular sin or Sins, wherewith every one is most assaulted;
dt ord n1 vbz cst j n1 cc n2, c-crq d crd vbz av-ds vvn;
(76) verse (DIV2)
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for howsoeuer the corruption of nature doth infect al men alike, yet euery one that is of yeares shall find himselfe more troubled with some sinnes then with others, by reason that corruption is in part either remooued or restrained in him.
for howsoever the corruption of nature does infect all men alike, yet every one that is of Years shall find himself more troubled with Some Sins then with Others, by reason that corruption is in part either removed or restrained in him.
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Wherefore euery one must enter into his owne heart, and there search and see what be those particular sinnes, which most of all preuaile against him, troubling his heart,
Wherefore every one must enter into his own heart, and there search and see what be those particular Sins, which most of all prevail against him, troubling his heart,
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(76) verse (DIV2)
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and causing him to dishonour God.
and causing him to dishonour God.
cc vvg pno31 pc-acp vvi np1.
(76) verse (DIV2)
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These be his beames which keepe Gods grace out of his heart, which wee must labour to finde out in our selues.
These be his beams which keep God's grace out of his heart, which we must labour to find out in our selves.
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II. Duty. After we haue some sight of these our maine sins, we must in the next place labour to see them in our selues as beames, & to feele the waight thereof: II Duty. After we have Some sighed of these our main Sins, we must in the next place labour to see them in our selves as beams, & to feel the weight thereof:
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(76) verse (DIV2)
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for commonly wee either see them not at all in our selues, or if we doe a little perceiue them,
for commonly we either see them not At all in our selves, or if we do a little perceive them,
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(76) verse (DIV2)
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yet wee see them not in their quantitie as beames, but rather like motes or strawes.
yet we see them not in their quantity as beams, but rather like motes or straws.
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(76) verse (DIV2)
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Now wee shall come to see these sinnes in our selues as beames in their iust quantitie:
Now we shall come to see these Sins in our selves as beams in their just quantity:
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(76) verse (DIV2)
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first, if we compare them with other mens sinnes, as with Adams first sin, for doubtlesse we haue many particular sinnes in our hearts that bee as great or greater then Adams sinne was, considered in the fact;
First, if we compare them with other men's Sins, as with Adams First since, for doubtless we have many particular Sins in our hearts that be as great or greater then Adams sin was, considered in the fact;
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(76) verse (DIV2)
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and yet by that sinne Adam brought not onely on himselfe, but on all his posteritie mortalitie and destruction, the first, and the second death.
and yet by that sin Adam brought not only on himself, but on all his posterity mortality and destruction, the First, and the second death.
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(76) verse (DIV2)
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Againe, we shall come to see the grieuousnesse of our sinnes, if we consider them in the punishment thereof;
Again, we shall come to see the grievousness of our Sins, if we Consider them in the punishment thereof;
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(76) verse (DIV2)
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that is, subiection to all woe and miserie, yea and to death it selfe in this life,
that is, subjection to all woe and misery, yea and to death it self in this life,
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(76) verse (DIV2)
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and also to death eternall after this life, with the deuill and his angels: this is the reward of euery sinne in it selfe.
and also to death Eternal After this life, with the Devil and his Angels: this is the reward of every sin in it self.
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Thirdly, consider these thy sinnes, as they were laid vpon the holy person of our Sauiour Christ, for which he endured not onely outward bodily torments on the crosse,
Thirdly, Consider these thy Sins, as they were laid upon the holy person of our Saviour christ, for which he endured not only outward bodily torments on the cross,
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(76) verse (DIV2)
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but inwardly in soule apprehended the whole wrath of God due vnto vs for the same, which caused him to sweate water and blood, and to crie, My God, my God, why hast thou forsaken me.
but inwardly in soul apprehended the Whole wrath of God due unto us for the same, which caused him to sweat water and blood, and to cry, My God, my God, why hast thou forsaken me.
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(76) verse (DIV2)
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This beeing wel waighed, will let vs see that our sinnes are no motes, but huge and great beames, such as are able to crush vs in peeces vnder the heauy wrath of God.
This being well weighed, will let us see that our Sins Are no motes, but huge and great beams, such as Are able to crush us in Pieces under the heavy wrath of God.
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Lastly, haue recourse to the last commandement, which forbids the very first thoughts and motions in the heart, that be against our neighbour,
Lastly, have recourse to the last Commandment, which forbids the very First thoughts and motions in the heart, that be against our neighbour,
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(76) verse (DIV2)
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and against God, though wee neuer giue consent of will thereto; nay, though wee abhorre the fact it selfe:
and against God, though we never give consent of will thereto; nay, though we abhor the fact it self:
cc p-acp np1, cs pns12 av-x vvb n1 pp-f n1 av; uh-x, cs pns12 vvb dt n1 pn31 n1:
(76) verse (DIV2)
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as when we see our neighbours oxe or his asse, to wish in our hearts, O that this were mine,
as when we see our neighbours ox or his Ass, to wish in our hearts, Oh that this were mine,
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(76) verse (DIV2)
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though wee detest the stealing thereof:
though we detest the stealing thereof:
cs pns12 vvb dt n-vvg av:
(76) verse (DIV2)
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now if this first motion be a sinne deseruing damnation, how hainous be the sinnes of our nature,
now if this First motion be a sin deserving damnation, how heinous be the Sins of our nature,
av cs d ord n1 vbb dt n1 vvg n1, c-crq j vbb dt n2 pp-f po12 n1,
(76) verse (DIV2)
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and the transgressions of our life, wherin we haue giuen full consent to rebell against God?
and the transgressions of our life, wherein we have given full consent to rebel against God?
cc dt n2 pp-f po12 n1, c-crq pns12 vhb vvn j n1 pc-acp vvi p-acp np1?
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III. Duty. The third thing required to this casting out the beame out of our owne eie, is that which is here intended by our Sauiour Christ; III. Duty. The third thing required to this casting out the beam out of our own eye, is that which is Here intended by our Saviour christ;
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namely, to surcease to iudge others, and to beginne to iudge our selues for our own sins;
namely, to surcease to judge Others, and to begin to judge our selves for our own Sins;
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for if we would iudge our selues we should not bee iudged, 1. Cor. 11. 31. Now we doe then iudge our selues,for if we would judge our selves we should not be judged, 1. Cor. 11. 31. Now we do then judge our selves,
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(76) verse (DIV2)
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when in our owne hearts wee giue sentence against our selues, and condemne our selues in regard of our owne sinnes:
when in our own hearts we give sentence against our selves, and condemn our selves in regard of our own Sins:
c-crq p-acp po12 d n2 pns12 vvb n1 p-acp po12 n2, cc vvi po12 n2 p-acp n1 pp-f po12 d n2:
(76) verse (DIV2)
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Thus Dauid iudged himselfe, Psa. 51. 1. Haue mercie vpon me, O Lord, according to the multitude of thy mercies:
Thus David judged himself, Psa. 51. 1. Have mercy upon me, Oh Lord, according to the multitude of thy Mercies:
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(76) verse (DIV2)
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as if he should say, Lord, one mercy will not serue the turne, so farre haue I plunged my selfe into hell by my grieuous sinnes;
as if he should say, Lord, one mercy will not serve the turn, so Far have I plunged my self into hell by my grievous Sins;
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(76) verse (DIV2)
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but in the multitude of thy mercies doe them all away.
but in the multitude of thy Mercies do them all away.
cc-acp p-acp dt n1 pp-f po21 n2 vdb pno32 d av.
(76) verse (DIV2)
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And in the words following, vers. 2. Wash me throughly from mine iniquitie, hee confesseth himselfe to be so deeply stained with the filth of sinne, that a little washing will not serue.
And in the words following, vers. 2. Wash me thoroughly from mine iniquity, he Confesses himself to be so deeply stained with the filth of sin, that a little washing will not serve.
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(76) verse (DIV2)
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So when the Lord had spoken vnto Iob, and made him see and know himselfe, he cries out, Behold, I am vile, Iob. 39, 37. and againe, Now I abhorre my selfe,
So when the Lord had spoken unto Job, and made him see and know himself, he cries out, Behold, I am vile, Job 39, 37. and again, Now I abhor my self,
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(76) verse (DIV2)
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and repent in dust and ashes, for those things that I haue said and done, Chap. 42. 6. In such sort also did the Prodigall sonne iudge himselfe, crying out, that hee had sinned against heauen, and against his father,
and Repent in dust and Ashes, for those things that I have said and done, Chap. 42. 6. In such sort also did the Prodigal son judge himself, crying out, that he had sinned against heaven, and against his father,
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(76) verse (DIV2)
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and was not worthy to bee called his sonne, Luk. 15. 21. The Apostle Paul likewise confesseth against himselfe, that he was the head of all sinners, 1. Tim. 1. 15. And thus must we condemne our selues,and was not worthy to be called his son, Luk. 15. 21. The Apostle Paul likewise Confesses against himself, that he was the head of all Sinners, 1. Tim. 1. 15. And thus must we condemn our selves,
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and say with Daniel in his praier for the people, chap. 9. 7. Open shame and confusion of face belongs vnto vs.
and say with daniel in his prayer for the people, chap. 9. 7. Open shame and confusion of face belongs unto us
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IV. Dutie. After we haue thus iudged our selues, wee must labour to breake off, IV. Duty. After we have thus judged our selves, we must labour to break off,
np1 n1. p-acp pns12 vhb av vvn po12 n2, pns12 vmb vvi pc-acp vvi a-acp,
(76) verse (DIV2)
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and to amend our former euill waies, endeauouring by all meanes, that sinne may be abolished and weakened in vs more & more:
and to amend our former evil ways, endeavouring by all means, that sin may be abolished and weakened in us more & more:
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and this is indeede the remoouing of the beame out of our owne eies, that so we may be fitter to censure and reforme others.
and this is indeed the removing of the beam out of our own eyes, that so we may be fitter to censure and reform Others.
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Of this last duty the Apostle speaketh, Rom. 14. 13. Let vs not iudge one another any more;
Of this last duty the Apostle speaks, Rom. 14. 13. Let us not judge one Another any more;
pp-f d ord n1 dt n1 vvz, np1 crd crd vvb pno12 xx vvi pi j-jn d n1;
(76) verse (DIV2)
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but vse your iudgement rather in this, that no man put a stumbling block before his brother: but use your judgement rather in this, that no man put a stumbling block before his brother:
cc-acp vvb po22 n1 av-c p-acp d, cst dx n1 vvi dt j-vvg n1 p-acp po31 n1:
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that is, that he liue without offence. These foure duties ought euery one to practise:
that is, that he live without offence. These foure duties ought every one to practise:
cst vbz, cst pns31 vvb p-acp n1. np1 crd n2 vmd d pi pc-acp vvi:
(76) verse (DIV2)
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though dispensed by one that is farre inferiour to him in knowledge and p•tie.
though dispensed by one that is Far inferior to him in knowledge and p•tie.
cs vvn p-acp pi cst vbz av-j j-jn p-acp pno31 p-acp n1 cc n1.
(81) verse (DIV2)
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and to mooue vs hereunto, first let vs consider, that it is Gods commandement in this place, that wee should first reforme our owne selues.
and to move us hereunto, First let us Consider, that it is God's Commandment in this place, that we should First reform our own selves.
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(76) verse (DIV2)
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Secondly, that our state and case is fearefull and miserable, without this reformation;
Secondly, that our state and case is fearful and miserable, without this Reformation;
ord, cst po12 n1 cc n1 vbz j cc j, p-acp d n1;
(76) verse (DIV2)
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if a man haue but a thorne in his finger, he cannot be well till it be plucked out;
if a man have but a thorn in his finger, he cannot be well till it be plucked out;
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(76) verse (DIV2)
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what case then is he in, that hath a huge beame in his eie, the most tender part of the whole bodie:
what case then is he in, that hath a huge beam in his eye, the most tender part of the Whole body:
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(76) verse (DIV2)
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that is, hath his heart and conscience pricked with the sting of sinne? and therfore it neerely concernes euery one to remooue it.
that is, hath his heart and conscience pricked with the sting of sin? and Therefore it nearly concerns every one to remove it.
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Thirdly, we shall neuer be able to iudge aright of our selues, of others, or of the life to come, till we practise this dutie:
Thirdly, we shall never be able to judge aright of our selves, of Others, or of the life to come, till we practise this duty:
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(76) verse (DIV2)
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and therefore in the feare of God let vs seriously set our selues vnto it. Thus much of the remedie it selfe;
and Therefore in the Fear of God let us seriously Set our selves unto it. Thus much of the remedy it self;
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(76) verse (DIV2)
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now follow two circumstances therein further to be considered: I. The partie to whom the remedie is giuen;
now follow two Circumstances therein further to be considered: I The party to whom the remedy is given;
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(76) verse (DIV2)
1111
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that is, an Hypocrite: II. When this remedie is to be practised; First, plucke out, &c. For the partie:
that is, an Hypocrite: II When this remedy is to be practised; First, pluck out, etc. For the party:
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(76) verse (DIV2)
1111
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by Hypocrite wee must vnderstand him, that in heart and speech is prone to conceiue, and giue rash iudgement of other mens sayings and actions:
by Hypocrite we must understand him, that in heart and speech is prove to conceive, and give rash judgement of other men's sayings and actions:
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(76) verse (DIV2)
1111
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and good cause there is why he is so called, for this man hath the sinne of hypocrisie raigning in him, he desires to seeme more holy then others,
and good cause there is why he is so called, for this man hath the sin of hypocrisy reigning in him, he Desires to seem more holy then Others,
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(76) verse (DIV2)
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and therefore giues himselfe to censure others, that by debasing of others, he may aduance himselfe:
and Therefore gives himself to censure Others, that by debasing of Others, he may advance himself:
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(76) verse (DIV2)
1111
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see this in the hypocriticall Pharisie, I thanke God that I am not as other men, extortioners, vniust, adulterers:
see this in the hypocritical Pharisee, I thank God that I am not as other men, extortioners, unjust, Adulterers:
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(76) verse (DIV2)
1111
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or euen as this Publican, I fast twice in the weeke, &c. Luk. 18. 10, 11. But they must know, that this censuring of others, is a fruit of hypocrisie, arising out of an hollow heart.or even as this Publican, I fast twice in the Week, etc. Luk. 18. 10, 11. But they must know, that this censuring of Others, is a fruit of hypocrisy, arising out of an hollow heart.
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(76) verse (DIV2)
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The second circumstance, is the time when this dutie is to be practised;
The second circumstance, is the time when this duty is to be practised;
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(76) verse (DIV2)
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namely, in the first place, First cast out, &c. Here then wee haue a notable direction for the manner and order of giuing brotherly correction; namely, in the First place, First cast out, etc. Here then we have a notable direction for the manner and order of giving brotherly correction;
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(76) verse (DIV2)
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It must beginne with a mans owne selfe, and ende in a mans neighbour: It must begin with a men own self, and end in a men neighbour:
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(76) verse (DIV2)
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and by proportion, looke by how much euery one is neerer vnto vs, so much the sooner must he be corrected and iudged.
and by proportion, look by how much every one is nearer unto us, so much the sooner must he be corrected and judged.
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(76) verse (DIV2)
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If thou bee a priuate man that art to giue censure, first begin with thy selfe; then iudge thy kindred; thirdly, thine acquaintance; and last of all, strangers.
If thou be a private man that art to give censure, First begin with thy self; then judge thy kindred; Thirdly, thine acquaintance; and last of all, Strangers.
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(76) verse (DIV2)
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the other leading vnto life. III. The condition and propertie of these two waies:
the other leading unto life. III. The condition and property of these two ways:
dt n-jn vvg p-acp n1. np1. dt n1 cc n1 pp-f d crd n2:
(82) verse (DIV2)
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So a master of a familie must first iudge himselfe, then his owne familie, and after he may iudge his friends and neigbours, and last of all strangers:
So a master of a family must First judge himself, then his own family, and After he may judge his Friends and neighbours, and last of all Strangers:
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(76) verse (DIV2)
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and the like must euery superiour practise in his place.
and the like must every superior practice in his place.
cc dt av-j vmb d j-jn n1 p-acp po31 n1.
(76) verse (DIV2)
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Now by this order to be obserued in brotherly censure, wee may easily see that the world is farre wide in the practise of this dutie,
Now by this order to be observed in brotherly censure, we may Easily see that the world is Far wide in the practice of this duty,
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(76) verse (DIV2)
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for euery one thinkes well of himselfe, and also of his friends and acquaintance, and therefore spares them and will not censure them;
for every one thinks well of himself, and also of his Friends and acquaintance, and Therefore spares them and will not censure them;
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(76) verse (DIV2)
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but for strangers, them will he not sticke to reproach and to condemne: but this is a preposterous course, swaruing farre from this direction of our Sauiour Christ.
but for Strangers, them will he not stick to reproach and to condemn: but this is a preposterous course, swerving Far from this direction of our Saviour christ.
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(76) verse (DIV2)
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And then shalt thou see cleerly to cast out the mote out of thy brothers eie. And then shalt thou see clearly to cast out the mote out of thy Brother's eye.
cc av vm2 pns21 vvi av-j pc-acp vvi av dt n1 av pp-f po21 ng1 n1.
(76) verse (DIV2)
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This is the fruite of the former remedie; by curing himselfe first, a man comes to see cleerely what his neighbours fault is,
This is the fruit of the former remedy; by curing himself First, a man comes to see clearly what his neighbours fault is,
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(76) verse (DIV2)
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and how it is to bee cured and amended.
and how it is to be cured and amended.
cc c-crq pn31 vbz pc-acp vbi vvn cc vvn.
(76) verse (DIV2)
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Where wee may note, that out of the amendment of our selues followes a spirituall gift of iudgement and wisdom, whereby wee see aright how to reforme our brothers fault.
Where we may note, that out of the amendment of our selves follows a spiritual gift of judgement and Wisdom, whereby we see aright how to reform our Brother's fault.
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(76) verse (DIV2)
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Hence I gather this generall doctrine, that Right wisedome and vnderstanding followes the reformation of our owne hearts and liues.
Hence I gather this general Doctrine, that Right Wisdom and understanding follows the Reformation of our own hearts and lives.
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(76) verse (DIV2)
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The beginning of wisedome is the feare of the Lord, Psal. 111. 10. that is, true wisdome and good vnderstanding comes from a reuerent awe of God, in regard of his word and commandement:The beginning of Wisdom is the Fear of the Lord, Psalm 111. 10. that is, true Wisdom and good understanding comes from a reverent awe of God, in regard of his word and Commandment:
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so Psal. 119. 100. I was made wiser th•n the ancient, by keeping thy cōmandement: first Dauid reformed himself, and then hee became exceeding wise.
so Psalm 119. 100. I was made Wiser th•n the ancient, by keeping thy Commandment: First David reformed himself, and then he became exceeding wise.
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(76) verse (DIV2)
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As it is said of Manasses, that when hee repented and humbled himselfe, he knew that the Lord was God:
As it is said of Manasses, that when he repented and humbled himself, he knew that the Lord was God:
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(76) verse (DIV2)
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and after Nabuchadnezzer was humbled, his vnderstanding was restored to him, Daniel 4. 31. for, God teacheth the humble his waies, Psalm. 25. 9. The proud man is hee that builds vp his sinnes with posts and beames,
and After Nebuchadnezzar was humbled, his understanding was restored to him, daniel 4. 31. for, God Teaches the humble his ways, Psalm. 25. 9. The proud man is he that builds up his Sins with posts and beams,
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(76) verse (DIV2)
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and such a one the Lord will not teach;
and such a one the Lord will not teach;
cc d dt pi dt n1 vmb xx vvi;
(76) verse (DIV2)
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but him that pluckes downe these posts by amendment of his life, will the Lord instruct in the way that he should walke.
but him that plucks down these posts by amendment of his life, will the Lord instruct in the Way that he should walk.
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(76) verse (DIV2)
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Christ saith to his Disciples, Ye are my friends if ye keepe my commandements:
christ Says to his Disciples, You Are my Friends if you keep my Commandments:
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(76) verse (DIV2)
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and to his friends will he make knowne all things needfull that he hath heard of his father, Ioh. 15. 14, 15. by all which it is plaine, that right iudgement followes true reformation of life.
and to his Friends will he make known all things needful that he hath herd of his father, John 15. 14, 15. by all which it is plain, that right judgement follows true Reformation of life.
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Vses. I. Hereby we see how to come to vnderstand the holy Scriptures read or heard; Uses. I. Hereby we see how to come to understand the holy Scriptures read or herd;
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(76) verse (DIV2)
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First, reforme thine owne heart and life, and then shalt thou haue true iudgement giuen vnto thee, to be able in reading or hearing, to vnderstand Gods word, at least so much thereof,
First, reform thine own heart and life, and then shalt thou have true judgement given unto thee, to be able in reading or hearing, to understand God's word, At least so much thereof,
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(76) verse (DIV2)
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as shall be needfull for thee:
as shall be needful for thee:
c-acp vmb vbi j p-acp pno21:
(76) verse (DIV2)
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and doubtlesse, the cause why most men profit so little in the Scriptures, though they heare and read them much, is for that they looke not to the reformation of their owne liues and consciences, according to the word:
and doubtless, the cause why most men profit so little in the Scriptures, though they hear and read them much, is for that they look not to the Reformation of their own lives and Consciences, according to the word:
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(76) verse (DIV2)
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Prou. 1. 23. Turne you at my correction (saith Wisdome) and I will powre out my minde vnto you,
Prou. 1. 23. Turn you At my correction (Says Wisdom) and I will pour out my mind unto you,
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(76) verse (DIV2)
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and make you vnderstand my words. and make you understand my words.
cc vvb pn22 vvb po11 n2.
(76) verse (DIV2)
1114
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10067
The student therefore that must fit himselfe to get true vnderstanding in Gods word, for the edification of Gods Church, must remember this direction,
The student Therefore that must fit himself to get true understanding in God's word, for the edification of God's Church, must Remember this direction,
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(76) verse (DIV2)
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10068
and labour first to plucke out the beame out of his owne eie, and then shall hee see cleerely to reade with iudgement the word of God,
and labour First to pluck out the beam out of his own eye, and then shall he see clearly to read with judgement the word of God,
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(76) verse (DIV2)
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10069
and to discerne the true way of euerlasting life, for the good of Gods people: but if thou come in thy sinnes, thou readest without profit.
and to discern the true Way of everlasting life, for the good of God's people: but if thou come in thy Sins, thou Readest without profit.
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(76) verse (DIV2)
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10070
II. Use. Againe, wouldest thou know thy selfe to be the childe of God? remember then to purge thy heart and life from all sinne, II Use. Again, Wouldst thou know thy self to be the child of God? Remember then to purge thy heart and life from all sin,
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(76) verse (DIV2)
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for thence floweth true vnderstanding, and thereupon God will certifie thy conscience of thine election and reconciliation:
for thence flows true understanding, and thereupon God will certify thy conscience of thine election and reconciliation:
c-acp av vvz j n1, cc av np1 vmb vvi po21 n1 pp-f po21 n1 cc n1:
(76) verse (DIV2)
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10072
but if thou suffer thy selfe to lie in sinne, thou maiest long waite for this certificate, and yet neuer haue it.
but if thou suffer thy self to lie in sin, thou Mayest long wait for this certificate, and yet never have it.
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(76) verse (DIV2)
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10073
III. Use. Many men there be that will bee of no religion, because there are so many and diuers opinions about matters of religion in the world; III. Use. Many men there be that will be of no Religion, Because there Are so many and diverse opinions about matters of Religion in the world;
np1. n1. d n2 pc-acp vbi d vmb vbi pp-f dx n1, c-acp pc-acp vbr av d cc j n2 p-acp n2 pp-f n1 p-acp dt n1;
(76) verse (DIV2)
1116
Page 410
10074
and therefore till some generall Councell haue determined of the truth of religion, they will liue as they doe:
and Therefore till Some general Council have determined of the truth of Religion, they will live as they do:
cc av c-acp d j n1 vhb vvn pp-f dt n1 pp-f n1, pns32 vmb vvi c-acp pns32 vdb:
(76) verse (DIV2)
1116
Page 410
10075
but these men must know, that they take a wrong course:
but these men must know, that they take a wrong course:
cc-acp d n2 vmb vvi, cst pns32 vvb dt n-jn n1:
(76) verse (DIV2)
1116
Page 410
10076
If they would come to know the truth of religion, they must first reforme their liues;
If they would come to know the truth of Religion, they must First reform their lives;
cs pns32 vmd vvi pc-acp vvi dt n1 pp-f n1, pns32 vmb ord vvi po32 n2;
(76) verse (DIV2)
1116
Page 410
10077
but while they liue in sinne, they can neuer see what is good, what is badde;
but while they live in sin, they can never see what is good, what is bad;
cc-acp cs pns32 vvb p-acp n1, pns32 vmb av-x vvi r-crq vbz j, r-crq vbz vvd;
(76) verse (DIV2)
1116
Page 410
10078
what is truth, what is falshood in religion.
what is truth, what is falsehood in Religion.
r-crq vbz n1, r-crq vbz n1 p-acp n1.
(76) verse (DIV2)
1116
Page 410
10079
Ioh. 7. 17. If any man will doe my fathers will (saith Christ) hee shall know of the doctrine,
John 7. 17. If any man will do my Father's will (Says christ) he shall know of the Doctrine,
np1 crd crd cs d n1 vmb vdi po11 ng1 n1 (vvz np1) pns31 vmb vvi pp-f dt n1,
(76) verse (DIV2)
1116
Page 410
10080
whether it be of God, or whether I speake of my selfe: whither it be of God, or whither I speak of my self:
cs pn31 vbb pp-f np1, cc cs pns11 vvb pp-f po11 n1:
(76) verse (DIV2)
1116
Page 410
10081
where he plainely giues vs to vnderstand, that true iudgement of religion comes from obedience vnto God.
where he plainly gives us to understand, that true judgement of Religion comes from Obedience unto God.
c-crq pns31 av-j vvz pno12 pc-acp vvi, cst j n1 pp-f n1 vvz p-acp n1 p-acp np1.
(76) verse (DIV2)
1116
Page 410
10082
This is the right way to reforme an Atheist; first, to bring him to obedience.
This is the right Way to reform an Atheist; First, to bring him to Obedience.
d vbz dt j-jn n1 pc-acp vvi dt n1; ord, pc-acp vvi pno31 p-acp n1.
(76) verse (DIV2)
1116
Page 410
11114
if there had, the word of God would haue reuealed it.
if there had, the word of God would have revealed it.
cs pc-acp vhd, dt n1 pp-f np1 vmd vhi vvn pn31.
(82) verse (DIV2)
1242
Page 476
10083
And in a word, whosoeuer thou art, that wouldest in thy calling, whatsoeuer it be, please God, and doe good to others;
And in a word, whosoever thou art, that Wouldst in thy calling, whatsoever it be, please God, and do good to Others;
cc p-acp dt n1, r-crq pns21 vb2r, cst vmd2 p-acp po21 n1, r-crq pn31 vbb, vvb np1, cc vdb j p-acp n2-jn;
(76) verse (DIV2)
1116
Page 411
10084
first purge thine owne heart and life from sinne, and then shalt thou see clearely wherein thou failest,
First purge thine own heart and life from sin, and then shalt thou see clearly wherein thou failest,
ord vvb po21 d n1 cc n1 p-acp n1, cc av vm2 pns21 vvi av-j c-crq pns21 vv2,
(76) verse (DIV2)
1116
Page 411
10085
and how thou art to amend thy fault, and afterward to doe good to others.
and how thou art to amend thy fault, and afterwards to do good to Others.
cc c-crq pns21 vb2r pc-acp vvi po21 n1, cc av pc-acp vdi j p-acp n2-jn.
(76) verse (DIV2)
1116
Page 411
10086
A II. generall Point. Further, in this remedie our Sauiour Christ opposeth Brotherly correction, vnto rash iudgement; and withall, prescribes brotherly correction as a dutie to be practised among Gods people. A II general Point. Further, in this remedy our Saviour christ Opposeth Brotherly correction, unto rash judgement; and withal, prescribes brotherly correction as a duty to be practised among God's people.
dt crd j n1. jc, p-acp d n1 po12 n1 np1 vvz av-j n1, p-acp j n1; cc av, vvz av-j n1 p-acp dt n1 pc-acp vbi vvn p-acp npg1 n1.
(76) verse (DIV2)
1117
Page 411
10087
Touching this point, foure things are to bee considered: I. who is to correct. II. Who is to be corrected. III. What is to bee corrected. and IV. In what manner. For the first:
Touching this point, foure things Are to be considered: I who is to correct. II Who is to be corrected. III. What is to be corrected. and IV. In what manner. For the First:
vvg d n1, crd n2 vbr pc-acp vbi vvn: uh q-crq vbz pc-acp vvi. crd q-crq vbz pc-acp vbi vvn. np1. q-crq vbz pc-acp vbi vvn. cc np1 p-acp r-crq n1. p-acp dt ord:
(76) verse (DIV2)
1117
Page 411
10088
the partie that must correct is a brother, that is, any member of Gods Church;
the party that must correct is a brother, that is, any member of God's Church;
dt n1 cst vmb vvb vbz dt n1, cst vbz, d n1 pp-f npg1 n1;
(76) verse (DIV2)
1117
Page 411
10089
so it is said, Then shalt thou see cleerely to put out the mote out of thy brothers eie:
so it is said, Then shalt thou see clearly to put out the mote out of thy Brother's eye:
av pn31 vbz vvn, av vmb pns21 vvb av-j pc-acp vvi av dt n1 av pp-f po21 ng1 n1:
(76) verse (DIV2)
1117
Page 411
10090
& Leuit. 19. 17. Thou shalt not hate thy brother in thine heart, but shalt plainely rebuke thy neighbour ▪ and not suffer him to sinne:
& Levites 19. 17. Thou shalt not hate thy brother in thine heart, but shalt plainly rebuke thy neighbour ▪ and not suffer him to sin:
cc np1 crd crd pns21 vm2 xx vvi po21 n1 p-acp po21 n1, cc-acp vmb av-j vvi po21 n1 ▪ cc xx vvi pno31 p-acp n1:
(76) verse (DIV2)
1117
Page 411
10091
and Math. 18. 15. If thy brother sinne against thee: that is, doe thee any wrong;
and Math. 18. 15. If thy brother sin against thee: that is, do thee any wrong;
cc np1 crd crd cs po21 n1 n1 p-acp pno21: cst vbz, vdb pno21 d j-jn;
(76) verse (DIV2)
1117
Page 411
10092
or else sinne against God, and thou be priuie to it: (for that sinne may bee said to be against a man, whereto he is priue,
or Else sin against God, and thou be privy to it: (for that sin may be said to be against a man, whereto he is prive,
cc av vvb p-acp np1, cc pns21 vbi j p-acp pn31: (c-acp d n1 vmb vbi vvn pc-acp vbi p-acp dt n1, c-crq pns31 vbz j,
(76) verse (DIV2)
1117
Page 411
10093
though the wrong bee not against him because there is an offence giuen vnto him:) Then tell him his fault betweene him and thee alone:
though the wrong be not against him Because there is an offence given unto him:) Then tell him his fault between him and thee alone:
cs dt j-jn vbi xx p-acp pno31 c-acp pc-acp vbz dt n1 vvn p-acp pno31:) av vvi pno31 po31 n1 p-acp pno31 cc pno21 av-j:
(76) verse (DIV2)
1117
Page 411
10094
that is, correct and admonish him priuately.
that is, correct and admonish him privately.
cst vbz, vvb cc vvi pno31 av-jn.
(76) verse (DIV2)
1117
Page 411
10095
Againe, euery man is bound in conscience to saue his brothers soule, which oft-times may bee done by brotherly correction; and for want thereof, many times the soule may perish:
Again, every man is bound in conscience to save his Brother's soul, which ofttimes may be done by brotherly correction; and for want thereof, many times the soul may perish:
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(76) verse (DIV2)
1117
Page 411
10096
and therefore it is euery mans dutie to correct his brother;
and Therefore it is every men duty to correct his brother;
cc av pn31 vbz d ng1 n1 pc-acp vvi po31 n1;
(76) verse (DIV2)
1117
Page 411
10097
yet with this clause and caution, that iust occasion be offered, and time and place obserued;
yet with this clause and caution, that just occasion be offered, and time and place observed;
av p-acp d n1 cc n1, cst j n1 vbb vvn, cc n1 cc n1 vvn;
(76) verse (DIV2)
1117
Page 411
10098
for there be certaine particular exceptions, in which a man is freed from this dutie, and all because there is no iust occasion of correction offered:
for there be certain particular exceptions, in which a man is freed from this duty, and all Because there is no just occasion of correction offered:
c-acp pc-acp vbi j j n2, p-acp r-crq dt n1 vbz vvn p-acp d n1, cc d c-acp pc-acp vbz dx j n1 pp-f n1 vvn:
(76) verse (DIV2)
1117
Page 411
10099
as first, if he bee not certaine of the fault committed, for all lawfull correction, is of faults certainely and truely knowne.
as First, if he be not certain of the fault committed, for all lawful correction, is of Faults Certainly and truly known.
c-acp ord, cs pns31 vbb xx j pp-f dt n1 vvn, p-acp d j n1, vbz pp-f n2 av-j cc av-j vvn.
(76) verse (DIV2)
1117
Page 411
10100
Secondly, if the partie offending doe repent for the ende of correction is to bring the offender to amendment.
Secondly, if the party offending doe Repent for the end of correction is to bring the offender to amendment.
ord, cs dt n1 vvg n1 vvi p-acp dt n1 pp-f n1 vbz pc-acp vvi dt n1 p-acp n1.
(76) verse (DIV2)
1117
Page 411
10101
Thirdly, if there bee no hope of his amendment, Prou. 9. 8. Repro••e not a skorner: that is, such a one as mookes thee for thy labour.
Thirdly, if there be no hope of his amendment, Prou. 9. 8. Repro••e not a skorner: that is, such a one as mookes thee for thy labour.
ord, cs pc-acp vbi dx n1 pp-f po31 n1, np1 crd crd vbb xx dt n1: cst vbz, d dt crd c-acp vvz pno21 p-acp po21 n1.
(76) verse (DIV2)
1117
Page 411
10176
Vers. 6. Giue not that which is holy vnto dogs: neither cast yee your pearls before swine:
Vers. 6. Give not that which is holy unto Dogs: neither cast ye your Pearls before Swine:
np1 crd vvb xx d r-crq vbz j p-acp n2: av-dx vvd pn22 po22 n2 p-acp n1:
(77) verse (DIV2)
1122
Page 435
10102
Fourthly, If it may in better manner, and to better purpose be performed by others, which for place and abilitie may and wil more fitly performe it.
Fourthly, If it may in better manner, and to better purpose be performed by Others, which for place and ability may and will more fitly perform it.
ord, cs pn31 vmb p-acp jc n1, cc p-acp jc n1 vbb vvn p-acp n2-jn, r-crq p-acp n1 cc n1 vmb cc vmb av-dc av-j vvi pn31.
(76) verse (DIV2)
1117
Page 411
10103
But yet out of these cases, if iust occasion bee offered, euery one is to performe brotherly correction vnto his brother.
But yet out of these cases, if just occasion be offered, every one is to perform brotherly correction unto his brother.
p-acp av av pp-f d n2, cs j n1 vbi vvn, d pi vbz pc-acp vvi av-j n1 p-acp po31 n1.
(76) verse (DIV2)
1117
Page 411
10104
Here I note one particular instruction;
Here I note one particular instruction;
av pns11 vvb pi j n1;
(76) verse (DIV2)
1118
Page 411
10105
that not onely the Minister of Gods word is our Pastor, but euen euery brother after a son is a pastor, in regard that hee must watch ouer the liues of his brethren for their good and amendment.
that not only the Minister of God's word is our Pastor, but even every brother After a son is a pastor, in regard that he must watch over the lives of his brothers for their good and amendment.
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(76) verse (DIV2)
1118
Page 411
10106
It is the sinne of our time, that euery one thinks he hath no charge laid on him in regard of his brothers life and estate:
It is the sin of our time, that every one thinks he hath no charge laid on him in regard of his Brother's life and estate:
pn31 vbz dt n1 pp-f po12 n1, cst d pi vvz pns31 vhz dx n1 vvn p-acp pno31 p-acp n1 pp-f po31 ng1 n1 cc n1:
(76) verse (DIV2)
1118
Page 411
10107
This was Cains sinne towards his brother Abel, he denied himselfe to be his brothers keeper: if any man sinne, the common speach is, what is it to me? let them looke to it whom it concernes.
This was Cains sin towards his brother Abel, he denied himself to be his Brother's keeper: if any man sin, the Common speech is, what is it to me? let them look to it whom it concerns.
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(76) verse (DIV2)
1118
Page 432
10108
But this ought not to be, one man ought to obserue another, & vse also brotherly correction for the reformation of faults certainly known.
But this ought not to be, one man ought to observe Another, & use also brotherly correction for the Reformation of Faults Certainly known.
p-acp d vmd xx pc-acp vbi, crd n1 vmd pc-acp vvi j-jn, cc vvi av av-j n1 p-acp dt n1 pp-f n2 av-j vvn.
(76) verse (DIV2)
1118
Page 432
10109
This is a duty of loue and mercie, tending to the good of our brother, and to the saluation of his soule:
This is a duty of love and mercy, tending to the good of our brother, and to the salvation of his soul:
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(76) verse (DIV2)
1118
Page 432
10110
in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want, much more then are we bound to looke vnto their soules, that they perish not for wante of admonition.
in conscience we Are bound to relieve the bodies of our poor brothers that be in peril and want, much more then Are we bound to look unto their Souls, that they perish not for want of admonition.
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(76) verse (DIV2)
1118
Page 432
10111
We must turne back our enemies oxe or asse that wandreth, much more our brother from going to perdition.
We must turn back our enemies ox or Ass that wanders, much more our brother from going to perdition.
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(76) verse (DIV2)
1118
Page 432
10112
II. Point. Who is to be corrected? out of whose eye is the mote to be taken? to wit, a Brother; out of thy brothers eye: II Point. Who is to be corrected? out of whose eye is the mote to be taken? to wit, a Brother; out of thy Brother's eye:
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(76) verse (DIV2)
1119
Page 432
10113
By a brother here Christ meaneth not euery neighbour, for that is euery man;
By a brother Here christ means not every neighbour, for that is every man;
p-acp dt n1 av np1 vvz xx d n1, p-acp d vbz d n1;
(76) verse (DIV2)
1119
Page 432
10114
but euery one that is a member of that Church, whereof we are members, and professeth the same religion which we doe, beeing admitted into the Church by the same sacrament of baptisme, whereby we were admitted.
but every one that is a member of that Church, whereof we Are members, and Professes the same Religion which we do, being admitted into the Church by the same sacrament of Baptism, whereby we were admitted.
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(76) verse (DIV2)
1119
Page 432
10115
This is plaine in the exhortation of Christ, Math. 18. 17. If thy brother sinne against thee tell him his fault, between him and thee:
This is plain in the exhortation of christ, Math. 18. 17. If thy brother sin against thee tell him his fault, between him and thee:
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(76) verse (DIV2)
1119
Page 432
10116
and so proceed (if he heare thee not) til he come to the censure of the Church:and so proceed (if he hear thee not) till he come to the censure of the Church:
cc av vvb (cs pns31 vvi pno21 xx) c-acp pns31 vvb p-acp dt n1 pp-f dt n1:
(76) verse (DIV2)
1119
Page 432
10117
which were in vaine if the partie were no member of the Church.
which were in vain if the party were no member of the Church.
r-crq vbdr p-acp j cs dt n1 vbdr dx n1 pp-f dt n1.
(76) verse (DIV2)
1119
Page 432
10118
If any one that is called a brother (saith S. Paul) bee a fornicator, couetous, &c. with such a one eate not, 1. Cor. 5. 11. and he addeth, what haue I to doe to iudge them that are without? doe yee not iudge them that are within? Now here the former order must be obserued;If any one that is called a brother (Says S. Paul) be a fornicator, covetous, etc. with such a one eat not, 1. Cor. 5. 11. and he adds, what have I to do to judge them that Are without? do ye not judge them that Are within? Now Here the former order must be observed;
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(76) verse (DIV2)
1119
Page 432
10119
that first a man must correct himselfe, secondly his family and kindred, next a brother of the same congregation with him.
that First a man must correct himself, secondly his family and kindred, next a brother of the same congregation with him.
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(76) verse (DIV2)
1119
Page 432
10120
And if good order be obserued, he may admonish a brother that is a member of another particular Church;
And if good order be observed, he may admonish a brother that is a member of Another particular Church;
cc cs j n1 vbi vvn, pns31 vmb vvi dt n1 cst vbz dt n1 pp-f j-jn j n1;
(76) verse (DIV2)
1119
Page 432
10121
but beyond this we may not goe, though we must carrie our selues so to them that are without, that by our good conuersation we may winne them to God.
but beyond this we may not go, though we must carry our selves so to them that Are without, that by our good Conversation we may win them to God.
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(76) verse (DIV2)
1119
Page 432
10122
And further this is to be knowne, that in the Church of God, authoritie and dignitie frees no person frō brotherly correction;
And further this is to be known, that in the Church of God, Authority and dignity frees no person from brotherly correction;
cc av-jc d vbz pc-acp vbi vvn, cst p-acp dt n1 pp-f np1, n1 cc n1 vvz dx n1 p-acp j n1;
(76) verse (DIV2)
1119
Page 432
10123
whereupon Paul biddes the people of Colossa, to say vnto Archippus their Pastor, Take heede to thy ministerie, which thou hast receiued of the Lord, that thou fulfil it, Coloss. 4. 17. And hence we may learne this dutie;
whereupon Paul bids the people of Colossae, to say unto Archippus their Pastor, Take heed to thy Ministry, which thou hast received of the Lord, that thou fulfil it, Coloss. 4. 17. And hence we may Learn this duty;
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(76) verse (DIV2)
1119
Page 432
10124
when we offend in word or deede, wee must submit our selues willingly to brotherly correction;
when we offend in word or deed, we must submit our selves willingly to brotherly correction;
c-crq pns12 vvb p-acp n1 cc n1, pns12 vmb vvi po12 n2 av-j p-acp j n1;
(76) verse (DIV2)
1119
Page 432
10125
wee must not say, as one of the Israelites that stroue with his brother, said vnto Moses for reproouing him, who made thee a iudge and a ruler ouer vs? but being faultie, we must submit our selues to the correction of our brother, though we be aboue them in place.
we must not say, as one of the Israelites that strove with his brother, said unto Moses for reproving him, who made thee a judge and a ruler over us? but being faulty, we must submit our selves to the correction of our brother, though we be above them in place.
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(76) verse (DIV2)
1119
Page 433
10126
It is better to heare the reproofe of a wise man (saith Salomon) then the song of a foole, Eccles. 7. 7. It may be the song of a foole will more delight vs,It is better to hear the reproof of a wise man (Says Solomon) then the song of a fool, Eccles. 7. 7. It may be the song of a fool will more delight us,
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(76) verse (DIV2)
1119
Page 433
10127
but sure it is, the wise mans reproofe is farre more profitable.
but sure it is, the wise men reproof is Far more profitable.
cc-acp av-j pn31 vbz, dt j ng1 n1 vbz av-j av-dc j.
(76) verse (DIV2)
1119
Page 433
10128
This Dauid testified, by desiring that the righteous might smite him, Ps. 141. 5. accounting it as a pretious balm vpon his head, which he would neuer want:
This David testified, by desiring that the righteous might smite him, Ps. 141. 5. accounting it as a precious balm upon his head, which he would never want:
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(76) verse (DIV2)
1119
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yea, nature it selfe doth teach vs this, that it is better to be reprooued euen of an enemie,
yea, nature it self does teach us this, that it is better to be reproved even of an enemy,
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(76) verse (DIV2)
1119
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10130
then to bee praised of a friend: according to that of Salomon, Open rebuke is better then secret loue, Prou. 27. 6.
then to be praised of a friend: according to that of Solomon, Open rebuke is better then secret love, Prou. 27. 6.
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(76) verse (DIV2)
1119
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10131
III. Point. For what is a brother to bee admonished or corrected? not onely for great offences, but for lesser sins: III. Point. For what is a brother to be admonished or corrected? not only for great offences, but for lesser Sins:
np1. n1. p-acp r-crq vbz dt n1 pc-acp vbi vvn cc vvn? xx av-j p-acp j n2, cc-acp p-acp jc n2:
(76) verse (DIV2)
1120
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10132
we must pull out not only beams, but strawes and motes out of his eie;
we must pull out not only beams, but straws and motes out of his eye;
pns12 vmb vvi av xx av-j n2, cc-acp n2 cc n2 av pp-f po31 n1;
(76) verse (DIV2)
1120
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10133
for here lesser sins are as strawes and motes to greater sinnes, which be as beames and posts.
for Here lesser Sins Are as straws and motes to greater Sins, which be as beams and posts.
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(76) verse (DIV2)
1120
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10134
The reason why we must correct our brother for s•al offences, is because euery great sin hath his beginning of some little & small sin;
The reason why we must correct our brother for s•al offences, is Because every great since hath his beginning of Some little & small since;
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(76) verse (DIV2)
1120
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10135
& therefore it is a dutie of brotherly correction, to cut off sin in the head,
& Therefore it is a duty of brotherly correction, to Cut off since in the head,
cc av pn31 vbz dt n1 pp-f j n1, pc-acp vvi a-acp n1 p-acp dt n1,
(76) verse (DIV2)
1120
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10136
before it growe out to the full.
before it grow out to the full.
c-acp pn31 vvi av p-acp dt j.
(76) verse (DIV2)
1120
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10217
& the same preparation for substance, ought we to make before we heare the word of God:
& the same preparation for substance, ought we to make before we hear the word of God:
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(77) verse (DIV2)
1127
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10137
Thus the Lord dealt with Caine, Gen. 4. 6. he reprooued him for his wrath & malice against his brother, testified by his sad countenance, before he slew his brother;
Thus the Lord dealt with Cain, Gen. 4. 6. he reproved him for his wrath & malice against his brother, testified by his sad countenance, before he slew his brother;
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(76) verse (DIV2)
1120
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but Caine not yeelding to the Lords reproofe, came at last to the grieuous sinne of murther.
but Cain not yielding to the lords reproof, Come At last to the grievous sin of murder.
cc-acp np1 xx vvg p-acp dt n2 n1, vvd p-acp ord p-acp dt j n1 pp-f n1.
(76) verse (DIV2)
1120
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10139
In this third point we may take a view of that heauenly order which Christ hath left in his Church,
In this third point we may take a view of that heavenly order which christ hath left in his Church,
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(76) verse (DIV2)
1121
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10140
for the reformation, not only of greater crimes, but of lesser sins;
for the Reformation, not only of greater crimes, but of lesser Sins;
p-acp dt n1, xx av-j pp-f jc n2, cc-acp pp-f jc n2;
(76) verse (DIV2)
1121
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10141
for there be many sins committed which cānot be corrected by the sword of the Magistrate,
for there be many Sins committed which cannot be corrected by the sword of the Magistrate,
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(76) verse (DIV2)
1121
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10142
neither yet by the publike censure of the Church; as lying, foolish lesting, & other offences in behauiour & attire;
neither yet by the public censure of the Church; as lying, foolish letting, & other offences in behaviour & attire;
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(76) verse (DIV2)
1121
Page 433
10143
yet these will not Christ permit to be in his Church, & therefore hath prouided brotherly correction to cut them off.
yet these will not christ permit to be in his Church, & Therefore hath provided brotherly correction to Cut them off.
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(76) verse (DIV2)
1121
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10144
IV. Point. How is brotherly correction to be performed? Although the maner of brotherly correctiō be not here expresly set down, IV. Point. How is brotherly correction to be performed? Although the manner of brotherly correction be not Here expressly Set down,
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(76) verse (DIV2)
1122
Page 433
10145
yet it is implied, where it is said, Then shalt thou see cleerely, &c. I will stand a little to shew how this dutie is to be performed.
yet it is implied, where it is said, Then shalt thou see clearly, etc. I will stand a little to show how this duty is to be performed.
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(76) verse (DIV2)
1122
Page 433
10146
In brotherly correctiō these things are required;
In brotherly correction these things Are required;
p-acp j n1 d n2 vbr vvn;
(76) verse (DIV2)
1122
Page 433
10147
1. Christian wisdome to see cleerely into the fault, & also how it is to be amēded.
1. Christian Wisdom to see clearly into the fault, & also how it is to be amended.
crd np1 n1 pc-acp vvi av-j p-acp dt n1, cc av c-crq pn31 vbz pc-acp vbi vvn.
(76) verse (DIV2)
1122
Page 433
10148
The author to the Hebrews makes it the duty of euery Christian to obserue his brother: not for this end, to vpbraid him with his faults;
The author to the Hebrews makes it the duty of every Christian to observe his brother: not for this end, to upbraid him with his Faults;
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(76) verse (DIV2)
1122
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10149
but that he may rightly discerne thereof, & also know how to correct him.
but that he may rightly discern thereof, & also know how to correct him.
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(76) verse (DIV2)
1122
Page 433
10150
And here comes a common fault to bee reprooued, many are forward and hastie to correct their bretheren,
And Here comes a Common fault to be reproved, many Are forward and hasty to correct their brethren,
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(76) verse (DIV2)
1122
Page 433
10151
but yet it shall be vpon bare rumors & vncertain grounds, they wil not stay till they know the fault throughly and certainly, wherupon it comes to passe many times, that the reprouer bears the blame;
but yet it shall be upon bore rumours & uncertain grounds, they will not stay till they know the fault thoroughly and Certainly, whereupon it comes to pass many times, that the reprover bears the blame;
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(76) verse (DIV2)
1122
Page 433
10152
for the party reproued saith, there is no such matter, the thing is otherwise, & so the other becomes a rash censurer. 2. In christian correction, there must be obseruation of fit circūstances; as time & place;
for the party reproved Says, there is no such matter, the thing is otherwise, & so the other becomes a rash censurer. 2. In christian correction, there must be observation of fit Circumstances; as time & place;
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(76) verse (DIV2)
1122
Page 434
10153
els the good admonition may be lesse effectuall.
Else the good admonition may be less effectual.
av dt j n1 vmb vbi av-dc j.
(76) verse (DIV2)
1122
Page 434
10154
We shall see the practise of this in the word of God, Abigail obserued a fit time to reprooue her husbād for his churlish answer to Dauids seruants,
We shall see the practice of this in the word of God, Abigail observed a fit time to reprove her husband for his churlish answer to David Servants,
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(76) verse (DIV2)
1122
Page 434
10155
and therefore told him not of it till his feast of sheep-shearing was ended, & the wine gone out of his head. 3. The maner of our brothers offence must be considered,
and Therefore told him not of it till his feast of sheepshearing was ended, & the wine gone out of his head. 3. The manner of our Brother's offence must be considered,
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(76) verse (DIV2)
1122
Page 434
10156
whether it proceede of humane frailtie, or otherwise;
whither it proceed of humane frailty, or otherwise;
cs pn31 vvi pp-f j n1, cc av;
(76) verse (DIV2)
1122
Page 434
10157
if his fault proceed from humane frailtie, then Pauls lesson may be practised, Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes.
if his fault proceed from humane frailty, then Paul's Lesson may be practised, Gal. 6. 1. You that Are spiritual restore such a one with the Spirit of meekness.
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(76) verse (DIV2)
1122
Page 434
10158
The phrase there is borrowed frō Surgeons, who being to deale with a broken ioynt, wil handle the same very tenderly;
The phrase there is borrowed from Surgeons, who being to deal with a broken joint, will handle the same very tenderly;
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(76) verse (DIV2)
1122
Page 434
10159
and so must they be dealt with in reproofe, that sinne of humane fiailtie.
and so must they be dealt with in reproof, that sin of humane fiailtie.
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(76) verse (DIV2)
1122
Page 434
10160
Example of this mildenes in reproofe we haue in Nathan, who reprooued Dauid in a parable,
Exampl of this mildness in reproof we have in Nathan, who reproved David in a parable,
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(76) verse (DIV2)
1122
Page 434
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and so brought him to condemne himselfe:
and so brought him to condemn himself:
cc av vvd pno31 pc-acp vvi px31:
(76) verse (DIV2)
1122
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10162
& the Apostle Paul reproouing the Co•inthians in the beginning of the first Epistle, doth include himselfe & Apollos in the same reproofe,
& the Apostle Paul reproving the Co•inthians in the beginning of the First Epistle, does include himself & Apollos in the same reproof,
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(76) verse (DIV2)
1122
Page 434
10163
as though they had bin guiltie of the same crime, 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God,
as though they had been guilty of the same crime, 1. Cor. 4. 6. And giving direction to Timothy how to carry himself in the Church of God,
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(76) verse (DIV2)
1122
Page 434
10164
though he allow him to vse rebuke & reproofe, 2. Tim. 4. 2. yet he bids him, Exhort an Elder, therein giuing good directiō for admonition:
though he allow him to use rebuke & reproof, 2. Tim. 4. 2. yet he bids him, Exhort an Elder, therein giving good direction for admonition:
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(76) verse (DIV2)
1122
Page 434
10165
if the partie be an Elder, though reproofe be not vnlawfull, yet it is not so fit as exhortation:
if the party be an Elder, though reproof be not unlawful, yet it is not so fit as exhortation:
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(76) verse (DIV2)
1122
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10166
and the like mildenesse must be vsed toward all those that sinne of humane frailty.
and the like mildness must be used towards all those that sin of humane frailty.
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(76) verse (DIV2)
1122
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10167
But if the offence proceede from wilfulnes and obstinacie, then the iudgements of God must be denounced against them to driue them to repentance. 4. Euery one that is to correct another, must consider himselfe,
But if the offence proceed from wilfulness and obstinacy, then the Judgments of God must be denounced against them to driven them to Repentance. 4. Every one that is to correct Another, must Consider himself,
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(76) verse (DIV2)
1122
Page 434
10168
and his owne estate, knowing that of himselfe he may fall into the like offence.
and his own estate, knowing that of himself he may fallen into the like offence.
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(76) verse (DIV2)
1122
Page 434
10169
So Paul bids them that are to seeke the restoring of such as are fallen, to consider thēselues, Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction: 2. Tim. 4. 1, 2. I charge thee before God, to reprooue, exhort,
So Paul bids them that Are to seek the restoring of such as Are fallen, to Consider themselves, Galatians 6. 1. 5. Brotherly correction must be Delivered with Doctrine and instruction: 2. Tim. 4. 1, 2. I charge thee before God, to reprove, exhort,
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(76) verse (DIV2)
1122
Page 434
10170
and rebuke, with all long suffering and doctrine. and rebuke, with all long suffering and Doctrine.
cc n1, p-acp d j n1 cc n1.
(76) verse (DIV2)
1122
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10171
He that will admonish, must first himselfe be resolued, that the thing done is a sinne,
He that will admonish, must First himself be resolved, that the thing done is a sin,
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(76) verse (DIV2)
1122
Page 434
10172
then he must propound it to the partie, as a sinne out of Gods word; and deliuer the reproofe, not in his owne name, but in the name of God;
then he must propound it to the party, as a sin out of God's word; and deliver the reproof, not in his own name, but in the name of God;
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(76) verse (DIV2)
1122
Page 434
10173
so as hereby the partie may know himselfe to haue offended, and also say, that he is reprooued of God himselfe rather then of man.
so as hereby the party may know himself to have offended, and also say, that he is reproved of God himself rather then of man.
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(76) verse (DIV2)
1122
Page 434
10174
This ought all superiours to practise, in correcting and admonishing their inferiours; they must not goe thereto in rage, but in long suffering;
This ought all superiors to practise, in correcting and admonishing their inferiors; they must not go thereto in rage, but in long suffering;
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(76) verse (DIV2)
1122
Page 434
10175
nor rudely, but with doctrine, that the partie offending may see his fault. And thus much for this dutie of brotherly correction.
nor rudely, but with Doctrine, that the party offending may see his fault. And thus much for this duty of brotherly correction.
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(76) verse (DIV2)
1122
Page 435
10177
least they tread them vnder their feet, and turning againe all to rent you. Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large;
lest they tread them under their feet, and turning again all to rend you. Hitherto the Evangelist hath Set down the several Heads of Christ Sermon more At large;
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(77) verse (DIV2)
1122
Page 435
10178
but from this verse to the ende of the Chapter, he handleth briefly the points which follow.
but from this verse to the end of the Chapter, he handleth briefly the points which follow.
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(77) verse (DIV2)
1123
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10179
This verse dependeth not vpon the former, but herein our Sauiour Christ laies down a new point of instruction, directing his Disciples,
This verse dependeth not upon the former, but herein our Saviour christ lays down a new point of instruction, directing his Disciples,
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(77) verse (DIV2)
1123
Page 435
10180
and in them all ministers, vnto that Christian discretion which ought to be obserued in the dispensation of the word of God.
and in them all Ministers, unto that Christian discretion which ought to be observed in the Dispensation of the word of God.
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(77) verse (DIV2)
1123
Page 435
10181
And his direction is here propounded in a prohibition of giuing holy things to dogs, or casting pearles before swine:
And his direction is Here propounded in a prohibition of giving holy things to Dogs, or casting Pearls before Swine:
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(77) verse (DIV2)
1123
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10182
which is enforced by a double reason, least they tread vpon you, &c.
which is Enforced by a double reason, lest they tread upon you, etc.
r-crq vbz vvn p-acp dt j-jn n1, cs pns32 vvb p-acp pn22, av
(77) verse (DIV2)
1123
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10183
Now for the better vnderstanding hereof, first I will speake of the words, because they are hard and difficult;
Now for the better understanding hereof, First I will speak of the words, Because they Are hard and difficult;
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(77) verse (DIV2)
1124
Page 435
10184
and then come to the doctrines.
and then come to the doctrines.
cc av vvb p-acp dt n2.
(77) verse (DIV2)
1124
Page 435
10185
In the words foure things are to be sought out. 1. What is meant by holy things. 2. What is meant by pearles. 3. What is meant by dogs: and 4. what is meant by swine. For the first, by that which is holy, we must vnderstand,
In the words foure things Are to be sought out. 1. What is meant by holy things. 2. What is meant by Pearls. 3. What is meant by Dogs: and 4. what is meant by Swine. For the First, by that which is holy, we must understand,
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(77) verse (DIV2)
1125
Page 435
10186
first and properly, the word of God, written in the bookes of the old and new testament, in his right and holy vse;
First and properly, the word of God, written in the books of the old and new Testament, in his right and holy use;
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(77) verse (DIV2)
1125
Page 435
10187
that is, read, dispensed, and preached: and consequently, by holy things, are meant the Sacraments, and Christian admonition.
that is, read, dispensed, and preached: and consequently, by holy things, Are meant the Sacraments, and Christian admonition.
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(77) verse (DIV2)
1125
Page 435
10188
Gods word is called an holy thing for sundry causes, but principally for these two; first, because it is holy in it selfe: God's word is called an holy thing for sundry Causes, but principally for these two; First, Because it is holy in it self:
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(77) verse (DIV2)
1125
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10189
and secondly, in effect & operation.
and secondly, in Effect & operation.
cc ord, p-acp n1 cc n1.
(77) verse (DIV2)
1125
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10190
It is holy in it selfe, because it is set apart by God, to be in the Church in stead of his owne liuely voyce vnto his people,
It is holy in it self, Because it is Set apart by God, to be in the Church in stead of his own lively voice unto his people,
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(77) verse (DIV2)
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10191
for the reucaling and determining of all things to be beleeued and done in his Church.
for the reucaling and determining of all things to be believed and done in his Church.
p-acp dt j-vvg cc vvg pp-f d n2 pc-acp vbi vvn cc vdn p-acp po31 n1.
(77) verse (DIV2)
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10192
In the old testament, God himselfe spake by a liuely voice vnto the Patriarkes, and after the giuing of the Law, hee gaue answer to the high Priest at the Mercie-seat & yet we are not inferiour to them,
In the old Testament, God himself spoke by a lively voice unto the Patriarchs, and After the giving of the Law, he gave answer to the high Priest At the Mercy-seat & yet we Are not inferior to them,
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(77) verse (DIV2)
1125
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10193
though we want that liuely voice; for we haue the written word in stead thereof, which is answerable euery way thereunto:
though we want that lively voice; for we have the written word in stead thereof, which is answerable every Way thereunto:
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(77) verse (DIV2)
1125
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10194
for looke what the written word saith, is as much as if the Lord from heauen should speake by a liuely voice:
for look what the written word Says, is as much as if the Lord from heaven should speak by a lively voice:
p-acp vvi r-crq dt j-vvn n1 vvz, vbz p-acp d c-acp cs dt n1 p-acp n1 vmd vvi p-acp dt j n1:
(77) verse (DIV2)
1125
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10195
and so consequently, it is to vs in stead of the Arke of God, a pledge of his presence.
and so consequently, it is to us in stead of the Ark of God, a pledge of his presence.
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(77) verse (DIV2)
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10196
And thus it is holy in it selfe. Secondly, Gods word is holy, in regard of operation;
And thus it is holy in it self. Secondly, God's word is holy, in regard of operation;
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(77) verse (DIV2)
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10197
for it is the instrument of the spirit, set apart by God himselfe, to be the meanes whereby he sanctifies and reformes the hearts and liues of his children.
for it is the Instrument of the Spirit, Set apart by God himself, to be the means whereby he Sanctifies and reforms the hearts and lives of his children.
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(77) verse (DIV2)
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10198
And consequently, the Sacraments are holy things, for they are the word made visible; so likewise is Christian admonition grounded •pon Gods word.
And consequently, the Sacraments Are holy things, for they Are the word made visible; so likewise is Christian admonition grounded •pon God's word.
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(77) verse (DIV2)
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10199
From this doctrine sundrie dutie 〈 ◊ 〉 to be learned;
From this Doctrine sundry duty 〈 ◊ 〉 to be learned;
p-acp d n1 j n1 〈 sy 〉 pc-acp vbi vvn;
(77) verse (DIV2)
1126
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10200
First, we are oft commanded in Gods word, to drawe neer• v• •o God, to seeke him, to feare him,
First, we Are oft commanded in God's word, to draw neer• v• •o God, to seek him, to Fear him,
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(77) verse (DIV2)
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10201
and to walke before him in his pr•••nce: and to walk before him in his pr•••nce:
cc pc-acp vvi p-acp pno31 p-acp po31 n1:
(77) verse (DIV2)
1126
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10202
how shall wee doe these things, seeing God is inuisible, and in glory and maiestie is in heauen? Surely we must consider the word of God, which is that holy thing set apart by God, to be in stead of his owne liuely voyce;
how shall we do these things, seeing God is invisible, and in glory and majesty is in heaven? Surely we must Consider the word of God, which is that holy thing Set apart by God, to be in stead of his own lively voice;
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(77) verse (DIV2)
1126
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10203
& therefore we neede not seeke for him that is inuisible, but wee must haue recourse vnto the word,
& Therefore we need not seek for him that is invisible, but we must have recourse unto the word,
cc av pns12 vvb xx vvi p-acp pno31 cst vbz j, cc-acp pns12 vmb vhi n1 p-acp dt n1,
(77) verse (DIV2)
1126
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10204
& labour to haue it present with vs in our hearts, in our liues, and consciences.
& labour to have it present with us in our hearts, in our lives, and Consciences.
cc n1 pc-acp vhi pn31 j p-acp pno12 p-acp po12 n2, p-acp po12 n2, cc n2.
(77) verse (DIV2)
1126
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10205
Enoch walked before God, not onely in regard of his infinite maiestie, which though it bee inuisible, is euery where present;Enoch walked before God, not only in regard of his infinite majesty, which though it be invisible, is every where present;
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(77) verse (DIV2)
1126
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10206
but principally in respect of his word, setting that before him wheresoeuer he was.
but principally in respect of his word, setting that before him wheresoever he was.
cc-acp av-jn p-acp n1 pp-f po31 n1, vvg cst p-acp pno31 c-crq pns31 vbds.
(77) verse (DIV2)
1126
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10207
When we are commanded to feare God, wee must know that that is done, not onely when wee stand in awe of his glorious maiestie,
When we Are commanded to Fear God, we must know that that is done, not only when we stand in awe of his glorious majesty,
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(77) verse (DIV2)
1126
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10208
but principally when wee feare to offend God, commanding vs in his word.
but principally when we Fear to offend God, commanding us in his word.
cc-acp av-jn c-crq pns12 vvb pc-acp vvi np1, vvg pno12 p-acp po31 n1.
(77) verse (DIV2)
1126
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10209
The Apostle saith, that the holy Ghost dwels in our hearts: which must not be thought to be meant of that infinite substance of the holy spirit;
The Apostle Says, that the holy Ghost dwells in our hearts: which must not be Thought to be meant of that infinite substance of the holy Spirit;
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(77) verse (DIV2)
1126
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10210
but of the dwelling of the word, which is made effectuall by the holy spirit:
but of the Dwelling of the word, which is made effectual by the holy Spirit:
cc-acp pp-f dt n-vvg pp-f dt n1, r-crq vbz vvn j p-acp dt j n1:
(77) verse (DIV2)
1126
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10211
for saith euer hath relation to the word, & beeing beleeued, it dwels in the heart,
for Says ever hath Relation to the word, & being believed, it dwells in the heart,
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(77) verse (DIV2)
1126
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10212
& makes the spirit, which workes by the same word present also. In which regard Paul saith, Now I liue not, but Christ liues in me;
& makes the Spirit, which works by the same word present also. In which regard Paul Says, Now I live not, but christ lives in me;
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(77) verse (DIV2)
1126
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10213
which he expoundeth after, saying, I liue now by faith in the son of God:
which he expoundeth After, saying, I live now by faith in the son of God:
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(77) verse (DIV2)
1126
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10214
because the word of Christ was present with him, and the grace of saith that liues by that word.
Because the word of christ was present with him, and the grace of Says that lives by that word.
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(77) verse (DIV2)
1126
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10215
Secondly, seeing the word of God is of this holinesse, we must learne to vse the same publikely or priuately, with all reuerence, carefully sanctifying our selues thereunto.
Secondly, seeing the word of God is of this holiness, we must Learn to use the same publicly or privately, with all Reverence, carefully sanctifying our selves thereunto.
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(77) verse (DIV2)
1127
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10216
When the people came to receiue the Law in Mount Sina, they were sanctified three daies before;
When the people Come to receive the Law in Mount Sina, they were sanctified three days before;
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(77) verse (DIV2)
1127
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10293
By swine, are meant obstinate enemies that doe contemne the word of God;
By Swine, Are meant obstinate enemies that do contemn the word of God;
p-acp n1, vbr vvn j n2 cst vdb vvi dt n1 pp-f np1;
(77) verse (DIV2)
1135
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10218
First, we must wash our hands in innocencie, and then compasse the Altar of the Lord:
First, we must wash our hands in innocence, and then compass the Altar of the Lord:
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(77) verse (DIV2)
1127
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10219
the word and sacraments are holy in thēselues, but not so to vs, out of their holy vse;
the word and Sacraments Are holy in themselves, but not so to us, out of their holy use;
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(77) verse (DIV2)
1127
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10220
and therefore if we would reape profit to our selues by them, we must prepare our hearts therevnto.
and Therefore if we would reap profit to our selves by them, we must prepare our hearts thereunto.
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(77) verse (DIV2)
1127
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10221
Thirdly, whereas the word is vnto vs the voice of God, & the means of sanctification;
Thirdly, whereas the word is unto us the voice of God, & the means of sanctification;
ord, cs dt n1 vbz p-acp pno12 dt n1 pp-f np1, cc dt n2 pp-f n1;
(77) verse (DIV2)
1128
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10222
we may learne that in the congregatiō of Gods people ordinarily, the pure word of God alone ought to be heard, without the mixture of the words of men, be they neuer so holy:
we may Learn that in the congregation of God's people ordinarily, the pure word of God alone ought to be herd, without the mixture of the words of men, be they never so holy:
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(77) verse (DIV2)
1128
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10223
for it is not said of the words of any man, that they are that holy thing. The Lord himselfe alone had the appointment of the making of the holy oyle, which was to anoint the Kings and Priests vnder the law:
for it is not said of the words of any man, that they Are that holy thing. The Lord himself alone had the appointment of the making of the holy oil, which was to anoint the Kings and Priests under the law:
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(77) verse (DIV2)
1128
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10224
neither might any man adde any thing thereto, though it were neuer so pure and good,
neither might any man add any thing thereto, though it were never so pure and good,
av-dx vmd d n1 vvi d n1 av, cs pn31 vbdr av av j cc j,
(77) verse (DIV2)
1128
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10225
nor make any oyle like vnto it:
nor make any oil like unto it:
ccx vvb d n1 av-j p-acp pn31:
(77) verse (DIV2)
1128
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10226
so likewise the trumpets that serued for the Tabernacle to assemble the people, the Lord himselfe alone had the appointment of them;
so likewise the trumpets that served for the Tabernacle to assemble the people, the Lord himself alone had the appointment of them;
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(77) verse (DIV2)
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10227
and none might vse any other, though it were made of most pure gold.
and none might use any other, though it were made of most pure gold.
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(77) verse (DIV2)
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10228
Had the Lord this care ouer his Sanctuarie vnder the law, to take the appointment of these things to himselfe alone? and shall we thinke that the trumpet of his holy word, which now by his appointment soundeth in the congregation of the Saints, may admit a mixture with the words of men, humane,
Had the Lord this care over his Sanctuary under the law, to take the appointment of these things to himself alone? and shall we think that the trumpet of his holy word, which now by his appointment soundeth in the congregation of the Saints, may admit a mixture with the words of men, humane,
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(77) verse (DIV2)
1128
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10229
or diuine, be they neuer so holy? The ancient Church was farre from this mixture:
or divine, be they never so holy? The ancient Church was Far from this mixture:
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(77) verse (DIV2)
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10230
and therfore forbade the publike reading of the Apocrypha, which yet are more excellent bookes then the writings of men published since the Apostles.
and Therefore forbade the public reading of the Apocrypha, which yet Are more excellent books then the writings of men published since the Apostles.
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(77) verse (DIV2)
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10231
But it is saide, that they onely finde fault with this kinde of preaching which cannot attaine vnto it.
But it is said, that they only find fault with this kind of preaching which cannot attain unto it.
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(77) verse (DIV2)
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10232
I answer, it is no point of the greatest learning to vse the sayings of Fathers and Poets in preaching:
I answer, it is no point of the greatest learning to use the sayings of Father's and Poets in preaching:
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(77) verse (DIV2)
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10233
and they which vse it not, refraine therefrom, not because they cannot doe it, but because they dare not mingle the sayings of men with the word of God, which is that holy thing, seruing in stead of Gods owne glorious voice in all matters that concerne our faith and obedience;
and they which use it not, refrain therefrom, not Because they cannot do it, but Because they Dare not mingle the sayings of men with the word of God, which is that holy thing, serving in stead of God's own glorious voice in all matters that concern our faith and Obedience;
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(77) verse (DIV2)
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10234
and beeing the onely sufficient instrument of our sanctification:
and being the only sufficient Instrument of our sanctification:
cc vbg dt j j n1 pp-f po12 n1:
(77) verse (DIV2)
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10235
and therefore it were to be wished, that in the congregations of the Saints, the pure word of God might sound alone vnto Gods people;
and Therefore it were to be wished, that in the congregations of the Saints, the pure word of God might found alone unto God's people;
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(77) verse (DIV2)
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10236
that as they are begotten alone of this immortall seede, so they might be fedde alone with this sincere milke.
that as they Are begotten alone of this immortal seed, so they might be fed alone with this sincere milk.
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(77) verse (DIV2)
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10237
II. Point. What is meant by pearles? Ans. The wholesome doctrines and instructions of Gods word, contained partly in commandements, II Point. What is meant by Pearls? Ans. The wholesome doctrines and instructions of God's word, contained partly in Commandments,
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(77) verse (DIV2)
1129
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10238
and partly in sweete and heauenly promises:
and partly in sweet and heavenly promises:
cc av p-acp j cc j n2:
(77) verse (DIV2)
1129
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10239
so, Matt. 13. 46. the Gospel preached is compared to a pretious pearle. And further we are to note that these wholesome instructions are called your pearles, (Christ speaking to his Disciples and other hearers:) now they are so called in two respects.
so, Matt. 13. 46. the Gospel preached is compared to a precious pearl. And further we Are to note that these wholesome instructions Are called your Pearls, (christ speaking to his Disciples and other hearers:) now they Are so called in two respects.
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(77) verse (DIV2)
1129
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10240
First, in regard of the Apostles and other Ministers their successors;
First, in regard of the Apostles and other Ministers their Successors;
ord, p-acp n1 pp-f dt n2 cc j-jn n2 po32 n2;
(77) verse (DIV2)
1129
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10241
because they are the Lords stewards, to dispense the word and the doctrine thereof to Gods people.
Because they Are the lords Stewards, to dispense the word and the Doctrine thereof to God's people.
c-acp pns32 vbr dt n2 n2, pc-acp vvi dt n1 cc dt n1 av p-acp ng1 n1.
(77) verse (DIV2)
1129
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10242
Secondly, in regard of all true beleeuers and seruants of God, that haue care to know and to obey the word of God:
Secondly, in regard of all true believers and Servants of God, that have care to know and to obey the word of God:
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(77) verse (DIV2)
1129
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10243
for euery beleeuer hath a speciall right vnto Gods word aboue other men:
for every believer hath a special right unto God's word above other men:
c-acp d n1 vhz dt j n-jn p-acp npg1 n1 p-acp j-jn n2:
(77) verse (DIV2)
1129
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10244
to which purpose the Lord saith, Bind vp the testimonie: seale vp the law among my disciples, Isa. 8. 16. that is, commend & cōmit my word vnto my disciples;
to which purpose the Lord Says, Bind up the testimony: seal up the law among my Disciples, Isaiah 8. 16. that is, commend & commit my word unto my Disciples;
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(77) verse (DIV2)
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10245
there giuing a special right and interest vnto them in the word of saluation• for they haue the true iudgment and meaning thereof:
there giving a special right and Interest unto them in the word of saluation• for they have the true judgement and meaning thereof:
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(77) verse (DIV2)
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10246
they keepe it in their hearts, & expresse the power of it in their liues:
they keep it in their hearts, & express the power of it in their lives:
pns32 vvb pn31 p-acp po32 n2, cc vvi dt n1 pp-f pn31 p-acp po32 n2:
(77) verse (DIV2)
1129
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10247
they haue the vse and benefit thereof in euery estate in this world, and vnto their eternall saluation in heauen.
they have the use and benefit thereof in every estate in this world, and unto their Eternal salvation in heaven.
pns32 vhb dt n1 cc n1 av p-acp d n1 p-acp d n1, cc p-acp po32 j n1 p-acp n1.
(77) verse (DIV2)
1129
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10248
From this, that the doctrines of Gods word are our pearles, first, wee are taught to place all our riches in the word of God,
From this, that the doctrines of God's word Are our Pearls, First, we Are taught to place all our riches in the word of God,
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(77) verse (DIV2)
1130
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10249
for that is our Iewell, and our principall treasure:
for that is our Jewel, and our principal treasure:
p-acp d vbz po12 n1, cc po12 j-jn n1:
(77) verse (DIV2)
1130
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10250
of this Salomon saith, Her merchandise are better then merchandise of siluer, and the gaine thereof better then gold.
of this Solomon Says, Her merchandise Are better then merchandise of silver, and the gain thereof better then gold.
pp-f d np1 vvz, po31 n1 vbr av-jc cs n1 pp-f n1, cc dt n1 av av-jc cs n1.
(77) verse (DIV2)
1130
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In the valuing of this pearle, Dauids practise is notable, who made the testimonies of God his heritage,
In the valuing of this pearl, David practise is notable, who made the testimonies of God his heritage,
p-acp dt vvg pp-f d n1, npg1 vvb vbz j, r-crq vvd dt n2 pp-f np1 po31 n1,
(77) verse (DIV2)
1130
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10252
and the very ioy of his heart, Psalm. 119. 111. and esteemed them aboue gold, yea aboue most si•e gold, vers. 127.and the very joy of his heart, Psalm. 119. 111. and esteemed them above gold, yea above most si•e gold, vers. 127.
cc dt j n1 pp-f po31 n1, n1. crd crd cc vvd pno32 p-acp n1, uh p-acp ds j n1, fw-la. crd
(77) verse (DIV2)
1130
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10253
Secondly, we must hereby learne to content our selues in all casualties and calamities of this lise, with this pearle of the word of God;
Secondly, we must hereby Learn to content our selves in all casualties and calamities of this lise, with this pearl of the word of God;
ord, pns12 vmb av vvi pc-acp vvi po12 n2 p-acp d n2 cc n2 pp-f d n1, p-acp d n1 pp-f dt n1 pp-f np1;
(77) verse (DIV2)
1131
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10254
for though we loose friends, health, goods, or good name, yet this pearle of good doctrines and sweete promises is not lost;
for though we lose Friends, health, goods, or good name, yet this pearl of good doctrines and sweet promises is not lost;
c-acp cs pns12 j n2, n1, n2-j, cc j n1, av d n1 pp-f j n2 cc j n2 vbz xx vvn;
(77) verse (DIV2)
1131
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10255
if that were taken away with the losse of outward commodities, then there were some cause of discomfort:
if that were taken away with the loss of outward commodities, then there were Some cause of discomfort:
cs d vbdr vvn av p-acp dt n1 pp-f j n2, cs pc-acp vbdr d n1 pp-f n1:
(77) verse (DIV2)
1131
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10256
but seeing this iewell remaines with vs in all estates, therefore herewith we must stay and comfort our selues,
but seeing this jewel remains with us in all estates, Therefore herewith we must stay and Comfort our selves,
cc-acp vvg d n1 vvz p-acp pno12 p-acp d n2, av av pns12 vmb vvi cc vvi po12 n2,
(77) verse (DIV2)
1131
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10257
as Dauid did, counting Gods promises his comfort in trouble, Psal. 119. 50. & his songs in his pilgrimage, v. 54.
as David did, counting God's promises his Comfort in trouble, Psalm 119. 50. & his songs in his pilgrimage, v. 54.
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(77) verse (DIV2)
1131
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10258
Thirdly, this must teach vs to vse the doctrines and promises of Gods worde, as pearles;
Thirdly, this must teach us to use the doctrines and promises of God's word, as Pearls;
ord, d vmb vvi pno12 pc-acp vvi dt n2 cc n2 pp-f npg1 n1, c-acp n2;
(77) verse (DIV2)
1132
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wee must looke them vp in our hearts; and haue them in faithfull keeping in our memories.
we must look them up in our hearts; and have them in faithful keeping in our memories.
pns12 vmb vvi pno32 a-acp p-acp po12 n2; cc vhb pno32 p-acp j n-vvg p-acp po12 n2.
(77) verse (DIV2)
1132
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10260
A man that hath an earthly iewell that is of any worth, will bee very carefull to looke it vp in the surest chest he hath;
A man that hath an earthly jewel that is of any worth, will be very careful to look it up in the Surest chest he hath;
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(77) verse (DIV2)
1132
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10261
how much more care ought wee to haue of these true pearles of heauenly ▪ instructions? As the Holy Ghost speakes of Deacon•, they must bee such as keepe the mysterie of faith in good conscience:
how much more care ought we to have of these true Pearls of heavenly ▪ instructions? As the Holy Ghost speaks of Deacon•, they must be such as keep the mystery of faith in good conscience:
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(77) verse (DIV2)
1132
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10262
so must euery one of vs bee carefull keepers of this heauenly pearle.
so must every one of us be careful keepers of this heavenly pearl.
av vmb d crd pp-f pno12 vbi j n2 pp-f d j n1.
(77) verse (DIV2)
1132
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10263
This was Maries practise ▪ Luke, 2. 51. Shee powdered the sayings of Christ in her heart:
This was Mary's practise ▪ Lycia, 2. 51. She powdered the sayings of christ in her heart:
d vbds npg1 vvi ▪ av, crd crd pns31 vvn dt n2-vvg pp-f np1 p-acp po31 n1:
(77) verse (DIV2)
1132
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10264
and Dauid hidde the word of God in his heart, that he might not sinne against the Lord. Psal. 119. 11. IU. Instruct. The doctrines and promises in Gods word, are the pearles of the Apostles and ministers;
and David hid the word of God in his heart, that he might not sin against the Lord. Psalm 119. 11. JU. Instruct. The doctrines and promises in God's word, Are the Pearls of the Apostles and Ministers;
cc np1 vvd dt n1 pp-f np1 p-acp po31 n1, cst pns31 vmd xx vvi p-acp dt n1. np1 crd crd p-acp. np1 dt n2 cc n2 p-acp npg1 n1, vbr dt n2 pp-f dt n2 cc n2;
(77) verse (DIV2)
1132
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10265
therefore, they aboue others in all ages and times, ought to haue speciall care, by all good meanes to preserue the puritie of doctrine in the Church of God.
Therefore, they above Others in all ages and times, ought to have special care, by all good means to preserve the purity of Doctrine in the Church of God.
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(77) verse (DIV2)
1133
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10266
This is Pauls charge to Timothie, keepe that which is committed vnto thee: that is, that whole some doctrine which thou hast learned of me:
This is Paul's charge to Timothy, keep that which is committed unto thee: that is, that Whole Some Doctrine which thou hast learned of me:
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(77) verse (DIV2)
1133
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10267
& this neerely concerneth ministers at this day, that as by the good meanes of others, they haue receiued true doctrine, purified from the dregges of Popery,
& this nearly concerns Ministers At this day, that as by the good means of Others, they have received true Doctrine, purified from the dregs of Popery,
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(77) verse (DIV2)
1133
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10268
so they should preserue & keepe the same frō all •int of corruption to their posteritie.
so they should preserve & keep the same from all •int of corruption to their posterity.
av pns32 vmd vvi cc vvi dt d p-acp d n1 pp-f n1 p-acp po32 n1.
(77) verse (DIV2)
1133
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10269
The third and fourth things to be considered, are touching dogs and swine; where these three points are to bee handled: I.
The third and fourth things to be considered, Are touching Dogs and Swine; where these three points Are to be handled: I.
dt ord cc ord n2 pc-acp vbi vvn, vbr vvg n2 cc n1; c-crq d crd n2 vbr pc-acp vbi vvn: pns11.
(77) verse (DIV2)
1134
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10270
What are here properly meant by dogs and swine: II. Who must giue iudgement of men to be dogs and swine: and III. Where they are to be found. For the first:
What Are Here properly meant by Dogs and Swine: II Who must give judgement of men to be Dogs and Swine: and III. Where they Are to be found. For the First:
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(77) verse (DIV2)
1134
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10271
By dogs and swine, wee must vnderstand the enemies of Gods word;
By Dogs and Swine, we must understand the enemies of God's word;
p-acp n2 cc n1, pns12 vmb vvi dt n2 pp-f npg1 n1;
(77) verse (DIV2)
1134
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10272
yet not all enemies, for so euery sinner should be a dog & a swine: but onely such as are malitious obstinate enemies, manifestly conuicted of their enmitie to Gods word & doctrine, of whose amendment there is no hope.
yet not all enemies, for so every sinner should be a dog & a Swine: but only such as Are malicious obstinate enemies, manifestly convicted of their enmity to God's word & Doctrine, of whose amendment there is no hope.
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(77) verse (DIV2)
1134
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10273
And that these are here to be vnderstood, appeares by these reasons:
And that these Are Here to be understood, appears by these Reasons:
cc cst d vbr av pc-acp vbi vvn, vvz p-acp d n2:
(77) verse (DIV2)
1134
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10274
I. From the text it selfe, which describeth them by this, that treading the words of instruction vnder foote, they doe turne againe, and all-to-rend the Teachers thereof: I From the text it self, which Describeth them by this, that treading the words of instruction under foot, they do turn again, and all-to-rend the Teachers thereof:
uh p-acp dt n1 pn31 n1, r-crq vvz pno32 p-acp d, cst vvg dt n2 pp-f n1 p-acp n1, pns32 vdb vvi av, cc j dt n2 av:
(77) verse (DIV2)
1134
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10275
that is, they do persecute them both by word and deed, in all reproachfull speeches, & cruell actions.
that is, they do persecute them both by word and deed, in all reproachful Speeches, & cruel actions.
cst vbz, pns32 vdb vvi pno32 d p-acp n1 cc n1, p-acp d j n2, cc j n2.
(77) verse (DIV2)
1134
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10276
II. Reason. In the word of God we shall find that Christ and his Apostles preached to dogs (for such are all men by nature:) The Scribes and Pharisies, a generation of Vypers came to Iohns baptisme vnrepelled, though not vnreprooued:II Reason. In the word of God we shall find that christ and his Apostles preached to Dogs (for such Are all men by nature:) The Scribes and Pharisees, a generation of Vipers Come to Iohns Baptism unrepelled, though not unreproved:
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(77) verse (DIV2)
1134
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10277
Matth. 3. 6, 7. and Christ himselfe telleth the woman of Canaan, that it was not lawfull to giue the childrens bread to dogs: that is, to the Gentiles;
Matthew 3. 6, 7. and christ himself Telleth the woman of Canaan, that it was not lawful to give the Children's bred to Dogs: that is, to the Gentiles;
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(77) verse (DIV2)
1134
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10278
and yet he sent his disciples to preach to all nations:
and yet he sent his Disciples to preach to all Nations:
cc av pns31 vvd po31 n2 pc-acp vvi p-acp d n2:
(77) verse (DIV2)
1134
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10279
& the woman her selfe, by reason of her faith, was receiued to mercie, & made partaker of the crums that fel from the childrens table.
& the woman her self, by reason of her faith, was received to mercy, & made partaker of the crumbs that fell from the Children's table.
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(77) verse (DIV2)
1134
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10280
Againe, our Sauiour Christ preached to the Scribes and Pharisies, euen then when hee wept ouer Ierusalem for their impenitencie;
Again, our Saviour christ preached to the Scribes and Pharisees, even then when he wept over Ierusalem for their impenitency;
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(77) verse (DIV2)
1134
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10281
yea, this is a truth, that because men are naturally dogs and swine, therefore they must haue the word of God preached vnto them, to purifie and sanctifie them,
yea, this is a truth, that Because men Are naturally Dogs and Swine, Therefore they must have the word of God preached unto them, to purify and sanctify them,
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(77) verse (DIV2)
1134
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10282
vnlesse they be obstinate and irrepentant enemies to the word, of whom is no hope of recouerie.
unless they be obstinate and irrepentant enemies to the word, of whom is no hope of recovery.
cs pns32 vbb j cc j n2 p-acp dt n1, pp-f r-crq vbz dx n1 pp-f n1.
(77) verse (DIV2)
1134
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10283
III. Reason. These obstinate enemies here are called dogs and swine, by allusion to vncleane beasts vnder the law;III. Reason. These obstinate enemies Here Are called Dogs and Swine, by allusion to unclean beasts under the law;
np1. n1. d j n2 av vbr vvn n2 cc n1, p-acp n1 p-acp j n2 p-acp dt n1;
(77) verse (DIV2)
1134
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10284
of which sort were dogs & swine, which were prohibited the Iews to be eaten, or offered in sacrifice to God:
of which sort were Dogs & Swine, which were prohibited the Iews to be eaten, or offered in sacrifice to God:
pp-f r-crq n1 vbdr ng1 cc n1, r-crq vbdr vvn dt np2 pc-acp vbi vvn, cc vvd p-acp n1 p-acp np1:
(77) verse (DIV2)
1134
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10285
Christ therfore here by allusion to that ceremony, means such persons as are excluded from the holy things of the Lord,
christ Therefore Here by allusion to that ceremony, means such Persons as Are excluded from the holy things of the Lord,
np1 av av p-acp n1 p-acp d n1, vvz d n2 c-acp vbr vvn p-acp dt j n2 pp-f dt n1,
(77) verse (DIV2)
1134
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10286
and haue no right or interest into the Lords word or sacraments;
and have no right or Interest into the lords word or Sacraments;
cc vhb dx j-jn cc n1 p-acp dt n2 n1 cc n2;
(77) verse (DIV2)
1134
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10287
such as both in heart and life be vncleane as hogs and dogs, & will not be purified.
such as both in heart and life be unclean as hogs and Dogs, & will not be purified.
d c-acp d p-acp n1 cc n1 vbb j c-acp n2 cc n2, cc vmb xx vbi vvn.
(77) verse (DIV2)
1134
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10288
IV. Reason. Paul chargeth Titus, that after once or twice admonitiō he should reiect an heretike, knowing that such a one is peruerted and sinneth, beeing damned of his own selfe: IV. Reason. Paul charges Titus, that After once or twice admonition he should reject an heretic, knowing that such a one is perverted and Sinneth, being damned of his own self:
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(77) verse (DIV2)
1134
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10289
that is, sinneth wilfully & obstinately, and in so sinning condemneth himselfe in his own heart & conscience:
that is, Sinneth wilfully & obstinately, and in so sinning Condemneth himself in his own heart & conscience:
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(77) verse (DIV2)
1134
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10290
and such are meant by dogs and swine in this place. Now the difference of these two may be this;
and such Are meant by Dogs and Swine in this place. Now the difference of these two may be this;
cc d vbr vvn p-acp n2 cc n1 p-acp d n1. av dt n1 pp-f d crd vmb vbi d;
(77) verse (DIV2)
1134
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10291
By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word, the doctrine of God, and the messengers thereof:
By Dogs Are meant obstinate enemies that maliciously revile the Ministry of the word, the Doctrine of God, and the messengers thereof:
p-acp n2 vbr vvn j n2 cst av-j vvi dt n1 pp-f dt n1, dt n1 pp-f np1, cc dt n2 av:
(77) verse (DIV2)
1135
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10292
such a dog was Alexander the Copper-smith, 2. Tim. 4. 14. & such were many of the Iews become soone after Christs ascension, who reuiled the Apostle Paul, and Barnabas, and blasphemed the doctrine which they taught, Act. 13. 45. and of this sort are all conuicted obstinate heretlks.
such a dog was Alexander the Coppersmith, 2. Tim. 4. 14. & such were many of the Iews become soon After Christ Ascension, who reviled the Apostle Paul, and Barnabas, and blasphemed the Doctrine which they taught, Act. 13. 45. and of this sort Are all convicted obstinate heretlks.
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(77) verse (DIV2)
1135
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10294
either because they will not admit reformation of life by it, such as Ahab and Her•d were;
either Because they will not admit Reformation of life by it, such as Ahab and Her•d were;
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(77) verse (DIV2)
1135
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10295
or because they scorne & mock at the word of God, as they do, of whom Peter speaks, that mocke at the promises of Christs secōd cōming.
or Because they scorn & mock At the word of God, as they do, of whom Peter speaks, that mock At the promises of Christ secōd coming.
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(77) verse (DIV2)
1135
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10296
The second point touching these persons, is who must giue iudgem•• of any man or any people to be dogs and swine: The second point touching these Persons, is who must give iudgem•• of any man or any people to be Dogs and Swine:
dt ord n1 vvg d n2, vbz q-crq vmb vvi n1 pp-f d n1 cc d n1 pc-acp vbi n2 cc n1:
(77) verse (DIV2)
1136
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10297
we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine; but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case.
we must know that it is not in the power and liberty of any private man to give judgement of Another that he is a dog or a Swine; but it is a public duty belonging to the Ministers and Governors of the Church to give judgement in this case.
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(77) verse (DIV2)
1136
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10298
Matth. 18. 17. Before a man must be reputed as a Publicane, and as an heathen, the censure of the Church must passe vpon his behauiour;
Matthew 18. 17. Before a man must be reputed as a Publican, and as an heathen, the censure of the Church must pass upon his behaviour;
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(77) verse (DIV2)
1136
Page 440
10299
and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen.
and from the judgement of the Church must private men hold other as Publicans and Heathen.
cc p-acp dt n1 pp-f dt n1 vmb j n2 vvb j-jn c-acp n2 cc j-jn.
(77) verse (DIV2)
1136
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10300
Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily; as Paul of Alexander the Copper-smith:
Indeed our Saviour christ and his Apostles gave this judgement of men particularly and peremptorily; as Paul of Alexander the Coppersmith:
av po12 n1 np1 cc po31 n2 vvd d n1 pp-f n2 av-j cc av-j; c-acp np1 pp-f np1 dt n1:
(77) verse (DIV2)
1136
Page 440
10301
but wee must vnderstand, what authoritie, and what spirit Christ and his Apostles had; which because we haue not, we cannot giue such iudgement vpon men.
but we must understand, what Authority, and what Spirit christ and his Apostles had; which Because we have not, we cannot give such judgement upon men.
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(77) verse (DIV2)
1136
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10302
Further, here we are to know, that iudgement vpon others is two-fold;
Further, Here we Are to know, that judgement upon Others is twofold;
av-jc, av pns12 vbr pc-acp vvi, cst n1 p-acp n2-jn vbz n1;
(77) verse (DIV2)
1136
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10303
Iudgement of certaintie, or iudgement of humane wisedom: The iudgement of certaintie, touching any mans state, belongs onely to God,Judgement of certainty, or judgement of humane Wisdom: The judgement of certainty, touching any men state, belongs only to God,
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(77) verse (DIV2)
1136
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10304
& to them to whom God reuealeth the same.
& to them to whom God Revealeth the same.
cc p-acp pno32 pc-acp ro-crq np1 vvz dt d.
(77) verse (DIV2)
1136
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10305
The iudgement of humane wisedome, is when the Church of God, in the feare of God, giue iudgement as truely and as neerely as they can, who is a dogge, and who is a swine:
The judgement of humane Wisdom, is when the Church of God, in the Fear of God, give judgement as truly and as nearly as they can, who is a dog, and who is a Swine:
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(77) verse (DIV2)
1136
Page 440
10306
and this only is the iudgement of the Church, which also is conditionall;
and this only is the judgement of the Church, which also is conditional;
cc d av-j vbz dt n1 pp-f dt n1, r-crq av vbz j;
(77) verse (DIV2)
1136
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10307
as namely, till they repent: because they know not the times that God hath appointed for the conuersion of sinners.
as namely, till they Repent: Because they know not the times that God hath appointed for the conversion of Sinners.
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(77) verse (DIV2)
1136
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And by this wee are taught, to comprimit our iudgement of any man, in regard of his finall estate,
And by this we Are taught, to comprimit our judgement of any man, in regard of his final estate,
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(77) verse (DIV2)
1136
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10309
though he be an vnrepentant sinner, refusing instruction; for most hainous sinners haue bin conuerted. The third point, where these dogges and swine are to be found:
though he be an unrepentant sinner, refusing instruction; for most heinous Sinners have been converted. The third point, where these Dogs and Swine Are to be found:
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(77) verse (DIV2)
1136
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10310
It is not in the power of any ordinarie minister, or other man, to determine of any one, that he is a dogge or a swine; for in such do finall impenitencie, and wilfull obstinacie concurre;
It is not in the power of any ordinary minister, or other man, to determine of any one, that he is a dog or a Swine; for in such do final impenitency, and wilful obstinacy concur;
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(77) verse (DIV2)
1137
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10311
which wee are not able to say certainely, are come vpon any man or woman while they liue among vs:
which we Are not able to say Certainly, Are come upon any man or woman while they live among us:
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(77) verse (DIV2)
1137
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10312
& yet this may be said with good conscience, that there is in many a fearfull declination to the properties of dogs and swine,
& yet this may be said with good conscience, that there is in many a fearful declination to the properties of Dogs and Swine,
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(77) verse (DIV2)
1137
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10313
euen in this age of ours;
even in this age of ours;
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(77) verse (DIV2)
1137
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10314
for many will heare the word, receiue the sacraments, & professe that they hope to be saued by Christ;
for many will hear the word, receive the Sacraments, & profess that they hope to be saved by christ;
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(77) verse (DIV2)
1137
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10315
& yet they will raile on his ministers, & speake against their ministery:
& yet they will rail on his Ministers, & speak against their Ministry:
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(77) verse (DIV2)
1137
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10316
yea, the times are now, wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church:
yea, the times Are now, wherein many in open speech will not stick to revile and condemn those that have been the most excellent Instruments of God's mercy in his Church:
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(77) verse (DIV2)
1137
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10317
among many I will name one, M•.
among many I will name one, M•.
p-acp d pns11 vmb vvi pi, np1.
(77) verse (DIV2)
1137
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10318
Ioh. Calum, that worthy instrument of the Gospel, is in the mouthes of many students condemned as an erroneous person, teaching false & dangerous doctrine.John Column, that worthy Instrument of the Gospel, is in the mouths of many Students condemned as an erroneous person, teaching false & dangerous Doctrine.
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(77) verse (DIV2)
1137
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10319
Yea, many there be, that come to the Lords table, & yet will not brooke reformation of life;
Yea, many there be, that come to the lords table, & yet will not brook Reformation of life;
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(77) verse (DIV2)
1137
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10320
they wil not be drawn from their drunkennes, ignorance, adulterie, & couetousnesse.
they will not be drawn from their Drunkenness, ignorance, adultery, & covetousness.
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(77) verse (DIV2)
1137
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10321
A third sort there are, that take occasion from Gods word, to liue in their sinnes,
A third sort there Are, that take occasion from God's word, to live in their Sins,
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(77) verse (DIV2)
1137
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10322
and to maintaine their wicked liues;
and to maintain their wicked lives;
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(77) verse (DIV2)
1137
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10323
as frō the doctrine of Gods eternall predestination, because the Scripture teacheth, that Gods decree therein is vnchāgeable;
as from the Doctrine of God's Eternal predestination, Because the Scripture Teaches, that God's Decree therein is unchangeable;
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(77) verse (DIV2)
1137
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10324
therfore some say, they will liue as they list:
Therefore Some say, they will live as they list:
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(77) verse (DIV2)
1137
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10325
others, because the word saith, we are to be saued by faith alone, therefore they refuse to walke in good workes:
Others, Because the word Says, we Are to be saved by faith alone, Therefore they refuse to walk in good works:
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(77) verse (DIV2)
1137
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10326
& others looke to be saued by Gods mercy alone, and therefore they will not labour either for knowledge,
& Others look to be saved by God's mercy alone, and Therefore they will not labour either for knowledge,
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(77) verse (DIV2)
1137
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10327
or faith, as they ought to doe:
or faith, as they ought to do:
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(77) verse (DIV2)
1137
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10328
& some, hearing the doctrine of the deniall of our selues, doe say, the word of God is too straite a doctrine, barring men from laughter, & mirth, & other recreations;
& Some, hearing the Doctrine of the denial of our selves, do say, the word of God is too strait a Doctrine, barring men from laughter, & mirth, & other recreations;
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(77) verse (DIV2)
1137
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10329
and therefore they will none of Gods word:
and Therefore they will none of God's word:
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(77) verse (DIV2)
1137
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10330
now though we cannot call these mens dogs, because wee know not what they may be hereafter;
now though we cannot call these men's Dogs, Because we know not what they may be hereafter;
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(77) verse (DIV2)
1137
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10331
yet we may truely say, thefe be practises of dogs and swine.
yet we may truly say, thief be practises of Dogs and Swine.
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(77) verse (DIV2)
1137
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10332
And thus wee see what is meant by holy things, by pearles, by dogs, and swine; from whence the meaning of Christ may be plainely thus set downe:
And thus we see what is meant by holy things, by Pearls, by Dogs, and Swine; from whence the meaning of christ may be plainly thus Set down:
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(77) verse (DIV2)
1138
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10333
Giue not that which is holy, &c. that is, haue regard how, & to whom ye dispense the word and sacraments, Give not that which is holy, etc. that is, have regard how, & to whom you dispense the word and Sacraments,
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(77) verse (DIV2)
1138
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10334
and if any person be openly conuicted of obstinate enmitie to your doctrine, to such publish not my worde, be they dogs in railing,
and if any person be openly convicted of obstinate enmity to your Doctrine, to such publish not my word, be they Dogs in railing,
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(77) verse (DIV2)
1138
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10335
or swine in senslesse contemning and scorning of the same. or Swine in senseless contemning and scorning of the same.
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(77) verse (DIV2)
1138
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10336
The Vses. 1. Hence wee may see what course is to be vsed of Gods ministers in the preaching & dispēsing of his holy word; The Uses. 1. Hence we may see what course is to be used of God's Ministers in the preaching & dispensing of his holy word;
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(77) verse (DIV2)
1139
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10337
they must first preach & publish the word of God to al men without exception, grace must be offered to all, good and badde;
they must First preach & publish the word of God to all men without exception, grace must be offered to all, good and bad;
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(77) verse (DIV2)
1139
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10338
then they must obserue what fruite and effect the word hath with them, whether it worke reformation of life in them, or not:
then they must observe what fruit and Effect the word hath with them, whither it work Reformation of life in them, or not:
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(77) verse (DIV2)
1139
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10339
and though as yet they see not that fruit thereof in them, yet they must not condemne them as dogs;
and though as yet they see not that fruit thereof in them, yet they must not condemn them as Dogs;
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(77) verse (DIV2)
1139
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10340
but rather waite and pray for their conuersion, to see if at any time God will giue them repentance, according as Saint Paul chargeth Timothie, 2. Tim. 2. 25. Thirdly, hauing waited for ▪ their conuersion, he must labour to conuince their very conscience of the truth which they in heart and life denie:
but rather wait and pray for their conversion, to see if At any time God will give them Repentance, according as Saint Paul charges Timothy, 2. Tim. 2. 25. Thirdly, having waited for ▪ their conversion, he must labour to convince their very conscience of the truth which they in heart and life deny:
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(77) verse (DIV2)
1139
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10341
so as he may say with Paul, If our Gospel be hid, it is hidde to them that perish, 2. Cor. 4. 3. but if after all this, they giue euident signes of malicious and obstinate enmitie against the word, scorning and rayling on the doctrine of God,
so as he may say with Paul, If our Gospel be hid, it is hid to them that perish, 2. Cor. 4. 3. but if After all this, they give evident Signs of malicious and obstinate enmity against the word, scorning and railing on the Doctrine of God,
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(77) verse (DIV2)
1139
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10342
and on the ministers thereof, then are they to be cast out by the Church,
and on the Ministers thereof, then Are they to be cast out by the Church,
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(77) verse (DIV2)
1139
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10343
and to be accounted as dogges, and to be barred from the word of life till they repent.
and to be accounted as Dogs, and to be barred from the word of life till they Repent.
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(77) verse (DIV2)
1139
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10344
This was Christs owne practise toward the Iewes:
This was Christ own practise towards the Iewes:
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(77) verse (DIV2)
1139
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10345
at the first he preached vnto them the Gospel of the kingdome by Iohn Baptist, in his owne person,
At the First he preached unto them the Gospel of the Kingdom by John Baptist, in his own person,
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(77) verse (DIV2)
1139
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10346
and by his Disciples, but when as he saw some of them maliciously obstinate, then he propounded his doctrine vnto them in parables vnto them, that they might be hardened in sinne:
and by his Disciples, but when as he saw Some of them maliciously obstinate, then he propounded his Doctrine unto them in parables unto them, that they might be hardened in sin:
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(77) verse (DIV2)
1139
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10347
and after expounded the same priuately to his Disciples.
and After expounded the same privately to his Disciples.
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(77) verse (DIV2)
1139
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10348
The Disciples likewise after the ascension of Christ, preached still vnto the Iewes, euen when they were persecuted by them:
The Disciples likewise After the Ascension of christ, preached still unto the Iewes, even when they were persecuted by them:
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(77) verse (DIV2)
1139
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10349
but at length when as they saw that of obstinate malice they oppugned the truth, putting it from them, and iudging themselues vnworthie eternall life,
but At length when as they saw that of obstinate malice they oppugned the truth, putting it from them, and judging themselves unworthy Eternal life,
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(77) verse (DIV2)
1139
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10350
then they turned to the Gentiles, Act. 13. 46. Now in this that hath beene said, we may note two things:then they turned to the Gentiles, Act. 13. 46. Now in this that hath been said, we may note two things:
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(77) verse (DIV2)
1139
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10351
first, the long suffering and great patience of God, that will not haue a sinner liuing in the Church condemned, till he haue brought him through all the meanes of his conuersion,
First, the long suffering and great patience of God, that will not have a sinner living in the Church condemned, till he have brought him through all the means of his conversion,
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(77) verse (DIV2)
1140
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10352
and till he be past hope.
and till he be past hope.
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(77) verse (DIV2)
1140
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10372
neither can we of our selues be broken of this property, but when occasion is offered we doe naturally runne to our old sinnes,
neither can we of our selves be broken of this property, but when occasion is offered we do naturally run to our old Sins,
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(77) verse (DIV2)
1141
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10373
as the swine and dogges doe to their filth and vomit.
as the Swine and Dogs do to their filth and vomit.
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(77) verse (DIV2)
1141
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10353
Thus he dealt with the old world, expecting their repentance an hundred and twentie yeares, whereunto he then called them by the preaching of Noah, Gen. 6. Secondly, hereby we must learne to moderate our iudgements concerning wicked men:
Thus he dealt with the old world, expecting their Repentance an hundred and twentie Years, whereunto he then called them by the preaching of Noah, Gen. 6. Secondly, hereby we must Learn to moderate our Judgments Concerning wicked men:
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(77) verse (DIV2)
1140
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10354
a man must not be condemned for a dogge or for a swine, till he giue euident signes of obstinate malice,
a man must not be condemned for a dog or for a Swine, till he give evident Signs of obstinate malice,
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(77) verse (DIV2)
1140
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10355
and wilfull contempt of the word, and vntill he doe euen conuict himselfe to be such a one, by a wilfull contempt of the meanes of his saluation.
and wilful contempt of the word, and until he do even convict himself to be such a one, by a wilful contempt of the means of his salvation.
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(77) verse (DIV2)
1140
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10356
This serues to shew their rashnesse and indiscretion, that condemne our Church for no Church, and our people for no people of God:
This serves to show their rashness and indiscretion, that condemn our Church for no Church, and our people for no people of God:
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(77) verse (DIV2)
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10357
iudging them for dogges and swine, when as they haue not yet conuicted them of obstinate malice in sinne or error.
judging them for Dogs and Swine, when as they have not yet convicted them of obstinate malice in sin or error.
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(77) verse (DIV2)
1140
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10358
It will be said, they haue admonished them by writing.
It will be said, they have admonished them by writing.
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(77) verse (DIV2)
1140
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10359
I answer, that their owne bookes haue more errors in them, then they doe hold whome they admonish,I answer, that their own books have more errors in them, then they do hold whom they admonish,
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(77) verse (DIV2)
1140
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10360
and so their writings can be no sufficient conuiction.
and so their writings can be no sufficient conviction.
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(77) verse (DIV2)
1140
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10361
Secondly, here obserue that men become dogges and swine, by their wilfull repelling that holy doctrine of God, which should purge them and make them cleane.
Secondly, Here observe that men become Dogs and Swine, by their wilful repelling that holy Doctrine of God, which should purge them and make them clean.
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(77) verse (DIV2)
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10362
It is the naturall propertie of a dog to returne to his vomit, and of a swine, to his wallowing in the mire, as the prouerbe is;
It is the natural property of a dog to return to his vomit, and of a Swine, to his wallowing in the mire, as the proverb is;
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(77) verse (DIV2)
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10363
and hereof they can by no meanes be bereaued.
and hereof they can by no means be bereaved.
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(77) verse (DIV2)
1141
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10364
And all men by nature returne to the vomit and filth of their sinnes like dogs & swine:
And all men by nature return to the vomit and filth of their Sins like Dogs & Swine:
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(77) verse (DIV2)
1141
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10365
and they which will by no meanes suffer thēselues to be drawen from their old sinnes, they haue these properties of dogges & swinerand looke as those beasts were excluded the Lords tabernacle & congregation vnder the law;
and they which will by no means suffer themselves to be drawn from their old Sins, they have these properties of Dogs & swinerand look as those beasts were excluded the lords tabernacle & congregation under the law;
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(77) verse (DIV2)
1141
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10366
so are these men debarred from the word & sacraments, and all holy things vnder the Gospel;
so Are these men debarred from the word & Sacraments, and all holy things under the Gospel;
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(77) verse (DIV2)
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10367
they are an abhomination vnto the Lord:
they Are an abomination unto the Lord:
pns32 vbr dt n1 p-acp dt n1:
(77) verse (DIV2)
1141
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10368
see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished, to suffer our selues to be clensed and reformed by the word of God.
see Psalm 56. 6. and Psalm 50. 16. In this regard we Are to be admonished, to suffer our selves to be cleansed and reformed by the word of God.
vvb np1 crd crd cc np1 crd crd p-acp d n1 pns12 vbr pc-acp vbi vvn, pc-acp vvi po12 n2 pc-acp vbi vvd cc vvd p-acp dt n1 pp-f np1.
(77) verse (DIV2)
1141
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10369
Ye are cleane (saith Christ) by the word which I haue spoken vnto you, Ioh. 15. 3. where he maketh the word of God the instrument of our purification:You Are clean (Says christ) by the word which I have spoken unto you, John 15. 3. where he makes the word of God the Instrument of our purification:
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(77) verse (DIV2)
1141
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10370
to which effect he saith in his praier to his father, Sanctifie them with thy truth, thy word is truth, Ioh. 17. 17. And Saint Peter saith, our soules are purified in obeying the truth by the spirit.
to which Effect he Says in his prayer to his father, Sanctify them with thy truth, thy word is truth, John 17. 17. And Saint Peter Says, our Souls Are purified in obeying the truth by the Spirit.
p-acp r-crq n1 pns31 vvz p-acp po31 n1 p-acp po31 n1, vvb pno32 p-acp po21 n1, po21 n1 vbz n1, np1 crd crd np1 n1 np1 vvz, po12 n2 vbr vvn p-acp vvg dt n1 p-acp dt n1.
(77) verse (DIV2)
1141
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10371
1. Pet. 1. 22. Now we are by nature dogges and swine, inclined to the filth of our own sinnes returning thereto with greedines,
1. Pet. 1. 22. Now we Are by nature Dogs and Swine, inclined to the filth of our own Sins returning thereto with greediness,
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(77) verse (DIV2)
1141
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10374
In consideration whereof we ought to subiect our selues to the word of God, labouring to see and feele our owne vncleannesse,
In consideration whereof we ought to Subject our selves to the word of God, labouring to see and feel our own uncleanness,
p-acp n1 c-crq pns12 vmd pc-acp vvi po12 n2 p-acp dt n1 pp-f np1, vvg pc-acp vvi cc vvi po12 d n1,
(77) verse (DIV2)
1141
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10375
and to crie with Dauid, Wash me throughly from my sinnes:
and to cry with David, Wash me thoroughly from my Sins:
cc pc-acp vvi p-acp np1, vvb pno11 av-j p-acp po11 n2:
(77) verse (DIV2)
1141
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10376
and with Peter, Not my feete onely, but my whole bodie that so it may be said of •s, We are cleane throughout by Christs word.
and with Peter, Not my feet only, but my Whole body that so it may be said of •s, We Are clean throughout by Christ word.
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(77) verse (DIV2)
1141
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10377
If we see any vncleannes in our hearts or liues, we must purge it out by this word,
If we see any uncleanness in our hearts or lives, we must purge it out by this word,
cs pns12 vvb d n1 p-acp po12 n2 cc n2, pns12 vmb vvi pn31 av p-acp d n1,
(77) verse (DIV2)
1141
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10378
and returne no more to the filth of our former sinnes.
and return no more to the filth of our former Sins.
cc vvb av-dx dc p-acp dt n1 pp-f po12 j n2.
(77) verse (DIV2)
1141
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10379
It is the propertie of Christs sheepe to heare his voice, and to obey the same:
It is the property of Christ sheep to hear his voice, and to obey the same:
pn31 vbz dt n1 pp-f npg1 n1 pc-acp vvi po31 n1, cc pc-acp vvi dt d:
(77) verse (DIV2)
1141
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10380
let vs hereby testifie our solues to be his sheepe, that so we may be distinguished from dogges and swine.
let us hereby testify our solves to be his sheep, that so we may be distinguished from Dogs and Swine.
vvb pno12 av vvi po12 vvz pc-acp vbi po31 n1, cst av pns12 vmb vbi vvn p-acp n2 cc n1.
(77) verse (DIV2)
1141
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10381
Here it may be demanded, whether we should make confession of our faith before dogges and swine.
Here it may be demanded, whither we should make Confessi of our faith before Dogs and Swine.
av pn31 vmb vbi vvn, cs pns12 vmd vvi n1 pp-f po12 n1 p-acp n2 cc n1.
(77) verse (DIV2)
1142
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10382
Ans. Yes, if we be called thereunto we are bound to doe it:Ans. Yes, if we be called thereunto we Are bound to do it:
np1 uh, cs pns12 vbb vvn av pns12 vbr vvn pc-acp vdi pn31:
(77) verse (DIV2)
1142
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10383
•e alwaies readie (saith the Apostle) to giue an answer to euery man that asketh you a reason of the hope that is in you. •e always ready (Says the Apostle) to give an answer to every man that asks you a reason of the hope that is in you.
vbr av j (vvz dt n1) pc-acp vvi dt n1 p-acp d n1 cst vvz pn22 dt n1 pp-f dt n1 cst vbz p-acp pn22.
(77) verse (DIV2)
1142
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10384
1. Pet. 3. 15. And in this place our Sauiour Christ speaketh of the p••ading and dispensing of the word, not of confession.
1. Pet. 3. 15. And in this place our Saviour christ speaks of the p••ading and dispensing of the word, not of Confessi.
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(77) verse (DIV2)
1142
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10385
Now in preaching men acknowledge the word to belong vnto their hearers, but in confession they declare the word to belong vnto themselues alone.
Now in preaching men acknowledge the word to belong unto their hearers, but in Confessi they declare the word to belong unto themselves alone.
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(77) verse (DIV2)
1142
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10386
Further, here we are to consider diuer• points concerning Excommunication ▪ First, the foundation thereof.
Further, Here we Are to Consider diuer• points Concerning Excommunication ▪ First, the Foundation thereof.
jc, av pns12 vbr pc-acp vvi n1 n2 vvg n1 ▪ ord, dt n1 av.
(77) verse (DIV2)
1143
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10387
It is an ordinance of God ▪ for all dogges and swine by Christs commandement, must be kept from holy things • many that liue in the Church are open 〈 ◊ 〉 of the name of Christ•;It is an Ordinance of God ▪ for all Dogs and Swine by Christ Commandment, must be kept from holy things • many that live in the Church Are open 〈 ◊ 〉 of the name of Christ•;
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(77) verse (DIV2)
1143
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10388
some others 〈 ◊ 〉 heret•••es; and these ••••wi•e are to be barred from the word and sacraments;
Some Others 〈 ◊ 〉 heret•••es; and these ••••wi•e Are to be barred from the word and Sacraments;
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(77) verse (DIV2)
1143
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10389
yea, a man liuing in the Church may be worse in practise then an open enemie:
yea, a man living in the Church may be Worse in practise then an open enemy:
uh, dt n1 vvg p-acp dt n1 vmb vbi av-jc p-acp vvi av dt j n1:
(77) verse (DIV2)
1143
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10390
of such like the Apostle speaketh, Tit. 1. 16. They professe that they know God, but by their works they denie him.
of such like the Apostle speaks, Tit. 1. 16. They profess that they know God, but by their works they deny him.
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(77) verse (DIV2)
1143
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10391
And such a one was Ismael, who for mocking Isaac the sonne of the promise, was cast out of Abrahams familie, that is, out of the Church of God, Gen. 21. 10, 11. for Abrahams familie at that time was Gods visible Church.
And such a one was Ishmael, who for mocking Isaac the son of the promise, was cast out of Abrahams family, that is, out of the Church of God, Gen. 21. 10, 11. for Abrahams family At that time was God's visible Church.
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(77) verse (DIV2)
1143
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10392
Secondly, here also obserue the ende of Excommunication, namely, to preserue the holy things of God from pollution, contempt, and prophanation;
Secondly, Here also observe the end of Excommunication, namely, to preserve the holy things of God from pollution, contempt, and profanation;
ord, av av vvi dt n1 pp-f n1, av, pc-acp vvi dt j n2 pp-f np1 p-acp n1, n1, cc n1;
(77) verse (DIV2)
1144
Page 444
10393
euen the word, prayer, and Sacraments, which wilfull enemies would trample vpon as swine will vpon pearles.
even the word, prayer, and Sacraments, which wilful enemies would trample upon as Swine will upon Pearls.
av dt n1, n1, cc n2, r-crq j n2 vmd vvi p-acp p-acp n1 vmb p-acp n2.
(77) verse (DIV2)
1144
Page 444
10394
And herein we may see the abuse of this ordinance, when it is vsed for politicke and ciuill respects;
And herein we may see the abuse of this Ordinance, when it is used for politic and civil respects;
cc av pns12 vmb vvi dt n1 pp-f d n1, c-crq pn31 vbz vvn p-acp j cc j n2;
(77) verse (DIV2)
1144
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10395
especially in the Church of Rome, where it is made an instrument of the vniust deposing of Christian Princes,
especially in the Church of Rome, where it is made an Instrument of the unjust deposing of Christian Princes,
av-j p-acp dt n1 pp-f np1, c-crq pn31 vbz vvn dt n1 pp-f dt j n-vvg pp-f np1 n2,
(77) verse (DIV2)
1144
Page 444
10396
and of exempting their subiects from due obedience and allegiance.
and of exempting their Subjects from due Obedience and allegiance.
cc pp-f vvg po32 n2-jn p-acp j-jn n1 cc n1.
(77) verse (DIV2)
1144
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10397
Thirdly, here our Sauiour Christ noteth out the principall persons that are to execute this censure of the Church vpon wilfull and obstinate enemies, that be as dogs and swine;
Thirdly, Here our Saviour christ notes out the principal Persons that Are to execute this censure of the Church upon wilful and obstinate enemies, that be as Dogs and Swine;
ord, av po12 n1 np1 vvz av dt j-jn n2 cst vbr pc-acp vvi d n1 pp-f dt n1 p-acp j cc j n2, cst vbb c-acp n2 cc n1;
(77) verse (DIV2)
1145
Page 444
10398
namely, they to whome the disposing and keeping of the holy things of God is committed, that is, the lawfull ministers of the word and Sacraments:
namely, they to whom the disposing and keeping of the holy things of God is committed, that is, the lawful Ministers of the word and Sacraments:
av, pns32 p-acp ro-crq dt n-vvg cc vvg pp-f dt j n2 pp-f np1 vbz vvn, cst vbz, dt j n2 pp-f dt n1 cc n2:
(77) verse (DIV2)
1145
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10399
for they must keepe those holy things pure which God hath committed vnto them;
for they must keep those holy things pure which God hath committed unto them;
c-acp pns32 vmb vvi d j n2 j r-crq np1 vhz vvn p-acp pno32;
(77) verse (DIV2)
1145
Page 444
10400
but that they cannot doe without the exercise of this censure which God hath giuen vnto his Church.
but that they cannot do without the exercise of this censure which God hath given unto his Church.
cc-acp cst pns32 vmbx vdi p-acp dt n1 pp-f d n1 r-crq np1 vhz vvn p-acp po31 n1.
(77) verse (DIV2)
1145
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10401
Fourthly, here also we may see, how farre this censure of the Church extendeth against obstinate and wilfull enemies:
Fourthly, Here also we may see, how Far this censure of the Church extendeth against obstinate and wilful enemies:
ord, av av pns12 vmb vvi, c-crq av-j d n1 pp-f dt n1 vvz p-acp j cc j n2:
(77) verse (DIV2)
1146
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10402
namely, to the debarring of them from the vse of the Churches Ministerie in the word, praier, and sacraments.
namely, to the debarring of them from the use of the Churches Ministry in the word, prayer, and Sacraments.
av, p-acp dt vvg pp-f pno32 p-acp dt n1 pp-f dt ng1 n1 p-acp dt n1, n1, cc n2.
(77) verse (DIV2)
1146
Page 444
10403
Indeed if the partie be excommunicate for some particular crime, and there be hope of his repentance,
Indeed if the party be excommunicate for Some particular crime, and there be hope of his Repentance,
np1 cs dt n1 vbb j p-acp d j n1, cc pc-acp vbi n1 pp-f po31 n1,
(77) verse (DIV2)
1146
Page 444
10404
because he doth not shew himselfe a dogge or a swine, by wilfull obstinacie in his sinne and contempt of the Church;
Because he does not show himself a dog or a Swine, by wilful obstinacy in his sin and contempt of the Church;
c-acp pns31 vdz xx vvi px31 dt n1 cc dt n1, p-acp j n1 p-acp po31 n1 cc n1 pp-f dt n1;
(77) verse (DIV2)
1146
Page 444
10405
then, although he be excluded from communion with them in the Sacraments and prayer, yet he may be admitted to the hearing of the word,
then, although he be excluded from communion with them in the Sacraments and prayer, yet he may be admitted to the hearing of the word,
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(77) verse (DIV2)
1146
Page 444
10406
because that is a means to humble him for his sinne, and to bring him to repentance, which is the end of all Ecclesiasticall censures.
Because that is a means to humble him for his sin, and to bring him to Repentance, which is the end of all Ecclesiastical censures.
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(77) verse (DIV2)
1146
Page 444
10407
And thus much of the prohibition ▪ Now follow the reasons to enforce the same. Least they tread them vnder their feete, and turning againe all to rent you.
And thus much of the prohibition ▪ Now follow the Reasons to enforce the same. lest they tread them under their feet, and turning again all to rend you.
cc av d pp-f dt n1 ▪ av vvi dt n2 pc-acp vvi dt d. cs pns32 vvb pno32 p-acp po32 n2, cc vvg av av-d pc-acp vvi pn22.
(77) verse (DIV2)
1146
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10408
Here Christ renders a double reason to enforce his prohibition, both drawen from the daungerous euents which would ensue by communicating holy things vnto dogges and swine ▪ for first, they would •read them 〈 ◊ 〉 their feete:
Here christ renders a double reason to enforce his prohibition, both drawn from the dangerous events which would ensue by communicating holy things unto Dogs and Swine ▪ for First, they would •read them 〈 ◊ 〉 their feet:
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(77) verse (DIV2)
1147
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10409
secondly, turning against all to rent you. For the first:
secondly, turning against all to rend you. For the First:
ord, vvg p-acp d pc-acp vvi pn22. p-acp dt ord:
(77) verse (DIV2)
1147
Page 444
10410
by Treading vnder feete, he meanes prophaning and ab••ing. Now because the holy things of God must not be prophaned and abused,
by Treading under feet, he means profaning and ab••ing. Now Because the holy things of God must not be Profaned and abused,
p-acp vvg p-acp n2, pns31 vvz vvg cc vvg. av p-acp dt j n2 pp-f np1 vmb xx vbi vvn cc vvn,
(77) verse (DIV2)
1148
Page 445
10411
therefore they must not be communicated vnto wilfull enemies of the grace of God.
Therefore they must not be communicated unto wilful enemies of the grace of God.
av pns32 vmb xx vbi vvn p-acp j n2 pp-f dt n1 pp-f np1.
(77) verse (DIV2)
1148
Page 445
10412
In this reason see the singular care of our Sauiour Christ, to keepe the scriptures and other holy things of God from prophanation:
In this reason see the singular care of our Saviour christ, to keep the Scriptures and other holy things of God from profanation:
p-acp d n1 vvi dt j vvb pp-f po12 n1 np1, pc-acp vvi dt n2 cc j-jn j n2 pp-f np1 p-acp n1:
(77) verse (DIV2)
1149
Page 445
10467
That these promises are not made directly to the worke of prayer, but to the person that prayeth;
That these promises Are not made directly to the work of prayer, but to the person that Prayeth;
cst d n2 vbr xx vvn av-j p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 cst vvz;
(78) verse (DIV2)
1155
Page 447
10413
This care he likewaies shewed with great zeale when he whipt the buyers and sellers out of the temple, because they made his fathers house, that holy place, a house of marchandise and a denne of theeues.
This care he likeways showed with great zeal when he whipped the buyers and sellers out of the temple, Because they made his Father's house, that holy place, a house of merchandise and a den of thieves.
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(77) verse (DIV2)
1149
Page 445
10414
Math. 21. 12. 13. And herein he must be a patterne and example vnto vs all, to teach vs care and zeale in keeping the holy things of God from prophanation:
Math. 21. 12. 13. And herein he must be a pattern and Exampl unto us all, to teach us care and zeal in keeping the holy things of God from profanation:
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(77) verse (DIV2)
1149
Page 445
10415
far must it be from vs to doe or speake any thing which may cause the world to speake euill of our holy profession and religion.
Far must it be from us to do or speak any thing which may cause the world to speak evil of our holy profession and Religion.
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(77) verse (DIV2)
1149
Page 445
10416
This is Pauls charge to seruants, that they so carie themselues towards their masters, that the name of God,
This is Paul's charge to Servants, that they so carry themselves towards their Masters, that the name of God,
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(77) verse (DIV2)
1149
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10417
and his doctrine be not euill spoken of, 1. Tim. 6. 1. for want of care herein was Gods hand heauie vpon Dauid,and his Doctrine be not evil spoken of, 1. Tim. 6. 1. for want of care herein was God's hand heavy upon David,
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(77) verse (DIV2)
1149
Page 445
10418
for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme,
for Because by his foul facts of a Adultery and murder he had caused the enemies of the Lord to Blaspheme,
p-acp c-acp p-acp po31 j n2 pp-f dt n1 cc n1 pns31 vhd vvn dt n2 pp-f dt n1 pc-acp vvi,
(77) verse (DIV2)
1149
Page 445
10419
therefore the child borne vnto him must surely dye, 2. Sam. 12. 14. We must therefore pray (as the Apostle bids vs) that the word of God may be glorified. Therefore the child born unto him must surely die, 2. Sam. 12. 14. We must Therefore pray (as the Apostle bids us) that the word of God may be glorified.
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(77) verse (DIV2)
1149
Page 445
10420
This is Christs direction in his prayer, before all things to desire and seeke that Gods name may be halowed and glorified:
This is Christ direction in his prayer, before all things to desire and seek that God's name may be hallowed and glorified:
d vbz npg1 n1 p-acp po31 n1, p-acp d n2 pc-acp vvi cc vvi cst npg1 n1 vmb vbi vvn cc vvn:
(77) verse (DIV2)
1149
Page 445
10421
Now Gods word is his name, for thereby is he knowen vnto vs; yea his name is magnified aboue all things by his word;
Now God's word is his name, for thereby is he known unto us; yea his name is magnified above all things by his word;
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(77) verse (DIV2)
1149
Page 445
10422
Psal. 138. 2. Excellent was Dauids praier to this effect; Psal. 116. 36. Take away my rebuke which I feare;
Psalm 138. 2. Excellent was David prayer to this Effect; Psalm 116. 36. Take away my rebuke which I Fear;
np1 crd crd j vbds npg1 n1 p-acp d n1; np1 crd crd vvb av po11 n1 r-crq pns11 vvb;
(77) verse (DIV2)
1149
Page 445
10423
for thy iudgements are good ▪ that is, keepe me from doing that which may bring rebuke or reproach vpon thy word,for thy Judgments Are good ▪ that is, keep me from doing that which may bring rebuke or reproach upon thy word,
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(77) verse (DIV2)
1149
Page 445
10424
or vpon thy workes, for they are good.
or upon thy works, for they Are good.
cc p-acp po21 n2, c-acp pns32 vbr j.
(77) verse (DIV2)
1149
Page 445
10425
Good king Hezekias is also commended for his care of Gods glorie, in that he forbade his seruants to answer to the rayling blasphemies of Rabshakeh, least thereby he should be prouoked to blaspheme the more:
Good King Hezekias is also commended for his care of God's glory, in that he forbade his Servants to answer to the railing Blasphemies of Rabshakeh, lest thereby he should be provoked to Blaspheme the more:
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(77) verse (DIV2)
1149
Page 445
10426
as also in that he greatly humbled himselfe before the Lord vpon the hearing of it:
as also in that he greatly humbled himself before the Lord upon the hearing of it:
c-acp av p-acp cst pns31 av-j vvd px31 p-acp dt n1 p-acp dt n-vvg pp-f pn31:
(77) verse (DIV2)
1149
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10427
for he rent his cloaths, and put on sackcloath, and spread the rayling letter before the Lord, thereby referring the reuenge to God himselfe, chap. 19. 1. 14. And turning againe all to rent you.
for he rend his clothes, and put on Sackcloth, and spread the railing Letter before the Lord, thereby referring the revenge to God himself, chap. 19. 1. 14. And turning again all to rend you.
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(77) verse (DIV2)
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These words containe Christs second reason against communicating holy things to malicious & obstinate enemies, drawne from the perill that may ensue thereupon to his disciples & ministers:
These words contain Christ second reason against communicating holy things to malicious & obstinate enemies, drawn from the peril that may ensue thereupon to his Disciples & Ministers:
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(77) verse (DIV2)
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for these dogs and swine are not onely prone to abuse the holy things themselues,
for these Dogs and Swine Are not only prove to abuse the holy things themselves,
c-acp d n2 cc n1 vbr xx av-j j pc-acp vvi dt j n2 px32,
(77) verse (DIV2)
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but also to annoy & hurt by reuiling and persecution those that be the messengers of the word vnto them.
but also to annoy & hurt by reviling and persecution those that be the messengers of the word unto them.
cc-acp av pc-acp vvi cc vvi p-acp vvg cc n1 d cst vbb dt n2 pp-f dt n1 p-acp pno32.
(77) verse (DIV2)
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In this reason Christ sheweth, that it is not onely lawfull, but necessarie, that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies, by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience.
In this reason christ shows, that it is not only lawful, but necessary, that God's Ministers should seek to avoid and shun the malice and rage of obstinate enemies, by all lawful means which may stand with God's glory and the keeping of a good conscience.
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(77) verse (DIV2)
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Hence he bad his disciples, with the innocencie of doues, ioyne the wisdome of serpents; now the serpent is most wily and warie to saue her selfe from harme.
Hence he bade his Disciples, with the innocence of Dove, join the Wisdom of Serpents; now the serpent is most wily and wary to save her self from harm.
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(77) verse (DIV2)
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Obiect. But it is the propertie of an hireling to flie from his flocke when he seeth the wolfe comming: Object. But it is the property of an hireling to fly from his flock when he sees the wolf coming:
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(77) verse (DIV2)
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therefore it seemes Gods ministers may not flie in time of persecution.
Therefore it seems God's Ministers may not fly in time of persecution.
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(77) verse (DIV2)
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Ans. To flie in persecution is not alwaies a forsaking of the flocke, but sometimes tends to their greater good:Ans. To fly in persecution is not always a forsaking of the flock, but sometime tends to their greater good:
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(77) verse (DIV2)
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as when persecution is intended directly against the minister, then he may with good conscience flie for his safetie, in hope of returne for their future good, els Christ would not haue said to his disciples, If they persecute you in one citie flie into another, Matth. 10. 23. Yea, not onely the minister must thus looke to his owne safetie,
as when persecution is intended directly against the minister, then he may with good conscience fly for his safety, in hope of return for their future good, Else christ would not have said to his Disciples, If they persecute you in one City fly into Another, Matthew 10. 23. Yea, not only the minister must thus look to his own safety,
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(77) verse (DIV2)
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but his people also must doe what lies in them for his preseruation.
but his people also must do what lies in them for his preservation.
cc-acp po31 n1 av vmb vdi r-crq vvz p-acp pno32 p-acp po31 n1.
(77) verse (DIV2)
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So did the beleeuers in the primitiue Church for S. Paul: When his life was sought in Damascus, the disciples let him downe at a window in a basket through the wall,
So did the believers in the primitive Church for S. Paul: When his life was sought in Damascus, the Disciples let him down At a window in a basket through the wall,
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(77) verse (DIV2)
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and he escaped, Act. 9. 25. And at Ephesus when the great tumult was about Diana, Paul would haue thrust himselfe in among the people,
and he escaped, Act. 9. 25. And At Ephesus when the great tumult was about Diana, Paul would have thrust himself in among the people,
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(77) verse (DIV2)
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but the Disciples seeing it would be dangerous vnto him, kept him backe, and would not suffer him. Act. 19. 30.but the Disciples seeing it would be dangerous unto him, kept him back, and would not suffer him. Act. 19. 30.
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(77) verse (DIV2)
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vers. 7. Aske, and it shall be giuen you: seeke, and ye shall finde: knock, and it shall be opened vnto you.
vers. 7. Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened unto you.
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(78) verse (DIV2)
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In this verse and those which follow vnto the twelft, is laid downe the third part of this chapter, concerning praier: and it consisteth of two branches:
In this verse and those which follow unto the twelft, is laid down the third part of this chapter, Concerning prayer: and it Consisteth of two branches:
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(78) verse (DIV2)
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a commandement to pray, and effectuall reasons to perswade vs thereto. The commandement is propounded in three seuerall teannes, Aske, seeke, and knocke:
a Commandement to pray, and effectual Reasons to persuade us thereto. The Commandment is propounded in three several teannes, Ask, seek, and knock:
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(78) verse (DIV2)
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each whereof hath his promise annexed thereto, Ye shall haue, ye shall find, and it shall be opened vnto you.
each whereof hath his promise annexed thereto, You shall have, you shall find, and it shall be opened unto you.
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(78) verse (DIV2)
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Now for our better vnderstanding of Christs meaning herein, two rules must be obserued. I.
Now for our better understanding of Christ meaning herein, two rules must be observed. I.
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(78) verse (DIV2)
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That Christ here speakes not of euery kind of asking in praier, but of that onely which himselfe commandeth and alloweth:
That christ Here speaks not of every kind of asking in prayer, but of that only which himself commands and alloweth:
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(78) verse (DIV2)
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for he that beleeueth will not make hast. Isa. 28. 16. The second rule to be here remembred concerning prayer, is:
for he that Believeth will not make haste. Isaiah 28. 16. The second Rule to be Here remembered Concerning prayer, is:
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(78) verse (DIV2)
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for we may aske and not receiue, because we aske amisse, as S. Iames saith: but he that asketh, according to Christs direction in this place, shall receiue.
for we may ask and not receive, Because we ask amiss, as S. James Says: but he that asks, according to Christ direction in this place, shall receive.
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(78) verse (DIV2)
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Now in all acceptable praier to God, foure conditions must be obserued. I. We must aske while the time of grace and mercie remaineth:
Now in all acceptable prayer to God, foure conditions must be observed. I. We must ask while the time of grace and mercy remains:
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(78) verse (DIV2)
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for if the day of grace be once past, we may aske, seeke, and knocke, but all in vaine:
for if the day of grace be once past, we may ask, seek, and knock, but all in vain:
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(78) verse (DIV2)
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this is plaine by the fiue foolish virgins, who asked & sought for oyle, but found none,
this is plain by the fiue foolish Virgins, who asked & sought for oil, but found none,
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(78) verse (DIV2)
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yea they called and knocked, but it was not opened vnto them, Matth. 25. 8. 9. 12. Now the time of this life,yea they called and knocked, but it was not opened unto them, Matthew 25. 8. 9. 12. Now the time of this life,
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(78) verse (DIV2)
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while God offers mercie vnto vs in his word, is the acceptable time and the day of grace, 2. Cor. 6. 2. and therefore herein must we aske, seeke, and knocke.
while God offers mercy unto us in his word, is the acceptable time and the day of grace, 2. Cor. 6. 2. and Therefore herein must we ask, seek, and knock.
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(78) verse (DIV2)
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II. We must not aske as seemeth good vnto our selues, but according to Gods will, and as his word alloweth. The sonnes of Zebedie were denied their request,
II We must not ask as seems good unto our selves, but according to God's will, and as his word alloweth. The Sons of Zebedee were denied their request,
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(78) verse (DIV2)
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because they asked they knew not what, Matth. 20. 22. But this is our assurance that we haue in him, that if we aske any thing according to his will he heareth vs, 1. Ioh. 5. 14. III. We must aske in faith, that is, beleeue that God will graunt vs those things which we aske according to his will:
Because they asked they knew not what, Matthew 20. 22. But this is our assurance that we have in him, that if we ask any thing according to his will he hears us, 1. John 5. 14. III. We must ask in faith, that is, believe that God will grant us those things which we ask according to his will:
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(78) verse (DIV2)
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Iam. 1. 5, 6. If any man lacke wisdome let him aske of God — but let him aske in faith, and wauer not:
Iam. 1. 5, 6. If any man lack Wisdom let him ask of God — but let him ask in faith, and waver not:
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(78) verse (DIV2)
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for the wauering minded man shall receiue nothing of God: for the wavering minded man shall receive nothing of God:
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(78) verse (DIV2)
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therfore saith Christ, Whatsoeuer ye desire in praier, beleeue that ye shall haue it, and it shall be done vnto you.
Therefore Says christ, Whatsoever you desire in prayer, believe that you shall have it, and it shall be done unto you.
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(78) verse (DIV2)
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Mark. 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure.
Mark. 11. 24. IV. We must refer the time and manner of God's accomplishing our requests to his good pleasure.
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(78) verse (DIV2)
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It was the sinne of the Israelites that they limited the holy one of Israel, by prescribing him what they would haue for their prouision,
It was the sin of the Israelites that they limited the holy one of Israel, by prescribing him what they would have for their provision,
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(78) verse (DIV2)
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and when they would haue it:
and when they would have it:
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(78) verse (DIV2)
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Psal. 78. 41. we therefore must waite on God, as Dauid did, Psal. 40. 1. I waited patiently for the Lord,
Psalm 78. 41. we Therefore must wait on God, as David did, Psalm 40. 1. I waited patiently for the Lord,
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(78) verse (DIV2)
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and he enclined his eare vnto me, and heard me. and he inclined his ear unto me, and herd me.
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(78) verse (DIV2)
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God deferres the graunting of our requests, because he would trie the affections of his children.
God defers the granting of our requests, Because he would try the affections of his children.
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(78) verse (DIV2)
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Cantic. 3. 1. The Church seeketh Christ, but cannot finde him, that is, where and when shee will.
Cantic. 3. 1. The Church seeks christ, but cannot find him, that is, where and when she will.
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(78) verse (DIV2)
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And indeede herein doe we shew forth faith when we referre the time and manner of receiuing our request, to the good pleasure of God:
And indeed herein do we show forth faith when we refer the time and manner of receiving our request, to the good pleasure of God:
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(78) verse (DIV2)
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and yet not to him simply, as he doth this good action of praier, but as he is in Christ,
and yet not to him simply, as he does this good actium of prayer, but as he is in christ,
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(78) verse (DIV2)
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for whose merite sake the promise is accomplished:
for whose merit sake the promise is accomplished:
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(78) verse (DIV2)
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and therefore Christ here speakes to them, whome he takes for graunted to be the true members of his mysticall bodie which is his Church.
and Therefore christ Here speaks to them, whom he Takes for granted to be the true members of his mystical body which is his Church.
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(78) verse (DIV2)
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This rule must be remembred for the right vnderstanding of the promises of God concerning prayer;
This Rule must be remembered for the right understanding of the promises of God Concerning prayer;
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(78) verse (DIV2)
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for hereby it is plaine that our prayer is not the cause of the blessings we receiue from God,
for hereby it is plain that our prayer is not the cause of the blessings we receive from God,
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(78) verse (DIV2)
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but onely a way and instrument in and by which God conuayeth his blessings vnto his children:
but only a Way and Instrument in and by which God conuayeth his blessings unto his children:
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(78) verse (DIV2)
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for a true praier is a fruit of our faith in Christ, in whome alone all the promises of God are yea,
for a true prayer is a fruit of our faith in christ, in whom alone all the promises of God Are yea,
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(78) verse (DIV2)
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and amen, that is, sure and certen vnto vs.and Amen, that is, sure and certain unto us
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(78) verse (DIV2)
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Now hauing found Christs meaning, let vs come to such instructions as are to be gathered hence.
Now having found Christ meaning, let us come to such instructions as Are to be gathered hence.
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(78) verse (DIV2)
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First, obserue that Christ doeth not barely propound this commandement to pray, but repeates the same by a kind of gradation in three distinct words, Aske, seeke, and knocke; whereof the latter imports more vehemence then the former.
First, observe that christ doth not barely propound this Commandment to pray, but repeats the same by a kind of gradation in three distinct words, Ask, seek, and knock; whereof the latter imports more vehemence then the former.
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(78) verse (DIV2)
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And this he doth to checke the slacknesse and coldenesse of our prayers, and to stir vs vp to feruent zeale and diligence in this duetie both in publike and priuate.
And this he does to check the slackness and coldness of our Prayers, and to stir us up to fervent zeal and diligence in this duty both in public and private.
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(78) verse (DIV2)
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And to mooue vs to godly zeale and diligence in this dutie, consider the reasons following.
And to move us to godly zeal and diligence in this duty, Consider the Reasons following.
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(78) verse (DIV2)
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I. Christs owne example, which in morall duties is a perfect rule:I. Christ own Exampl, which in moral duties is a perfect Rule:
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(78) verse (DIV2)
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Now though he had little need to pray in respect of himselfe, for he did neuer sinne,
Now though he had little need to pray in respect of himself, for he did never sin,
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(78) verse (DIV2)
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yet how often, and how long, and with what feruencie did he giue himselfe to this dutie? he spent whole nights in prayer, Luk. 6. 12. and in prayer in the garden he swet water and blood.
yet how often, and how long, and with what fervency did he give himself to this duty? he spent Whole nights in prayer, Luk. 6. 12. and in prayer in the garden he sweated water and blood.
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(78) verse (DIV2)
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We haue also Moses example, who spent fourtie dayes and fourtie nights in praier and fasting for the people, when they had sinned, Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes,
We have also Moses Exampl, who spent fourtie days and fourtie nights in prayer and fasting for the people, when they had sinned, Deuter 9. 18. 19. If he were thus fervent in prayer for their Sins,
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(78) verse (DIV2)
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how earnest would he be for his owne? And Daniel humbled himselfe many dayes,
how earnest would he be for his own? And daniel humbled himself many days,
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and prayed feruently for his people, Dan. 9. 3. 4. &c. Dauid prayed seuen times a day,
and prayed fervently for his people, Dan. 9. 3. 4. etc. David prayed seuen times a day,
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and rose vp at midnight to giue thankes to God, Psal. 119. 164. 62. And Paul willeth the Romans that they would striue or wrestle with him by praier to God, Rom. 15. 30. All these are worthie examples vnto vs;and rose up At midnight to give thanks to God, Psalm 119. 164. 62. And Paul wills the Roman that they would strive or wrestle with him by prayer to God, Rom. 15. 30. All these Are worthy Examples unto us;
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and if we compare our selues with them we shall see we haue much more cause so to doe:
and if we compare our selves with them we shall see we have much more cause so to do:
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for our sinnes abound aboue theirs, and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against vs. Also we come far short of them in grace,
for our Sins abound above theirs, and Therefore we had need to pray for the preventing of God's Judgments which our Sins call for against us Also we come Far short of them in grace,
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and therefore had need to pray for supply thereof against the time of neede;
and Therefore had need to pray for supply thereof against the time of need;
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for our dayes of peace will not alwayes last, wee haue enioyed it long, and therefore must looke for dayes of triall,
for our days of peace will not always last, we have enjoyed it long, and Therefore must look for days of trial,
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for the state of Gods Church is interchangeable.
for the state of God's Church is interchangeable.
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II. Reason. All of vs must come to deale with God, both in the day of death and at the day of iudgement;II Reason. All of us must come to deal with God, both in the day of death and At the day of judgement;
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at both which times all worldly helpes and comforts will forsake vs, and by no meanes can wee shunne that accompt;
At both which times all worldly helps and comforts will forsake us, and by no means can we shun that account;
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therefore it will be good for vs while we liue often to set our selues before the Lord, that so we may make our selues familiar and acquainted with him against that day:
Therefore it will be good for us while we live often to Set our selves before the Lord, that so we may make our selves familiar and acquainted with him against that day:
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But if now we estrange our selues from God in regard of this exercise of prayer,
But if now we estrange our selves from God in regard of this exercise of prayer,
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(78) verse (DIV2)
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then at our ende wee shall finde the Lord to be strange vnto vs, and to professe that he knowes vs not, which will be woe vnto vs. III. Reason. Euery good thing we haue or stand in need of, comes from the mercie and bountie of God in Christ:
then At our end we shall find the Lord to be strange unto us, and to profess that he knows us not, which will be woe unto us III. Reason. Every good thing we have or stand in need of, comes from the mercy and bounty of God in christ:
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and prayer is an ordinarie meanes for the procuring of Gods blessings; we therefore must giue our selues to the faithfull practise of this dutie.
and prayer is an ordinary means for the procuring of God's blessings; we Therefore must give our selves to the faithful practice of this duty.
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Indeede if grace and other blessings were our owne, or from our selues, we might well spare this labour, But what hast thou (saith Paul to euery Christian) that thou hast not receiued? be not therefore secure and idle,
Indeed if grace and other blessings were our own, or from our selves, we might well spare this labour, But what hast thou (Says Paul to every Christian) that thou hast not received? be not Therefore secure and idle,
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for Gods blessings come not when we snort vpon our elboes, but in the vse of meanes;
for God's blessings come not when we snort upon our elbows, but in the use of means;
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and happie are we that may vse those meanes:
and happy Are we that may use those means:
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for in asking we receiue, in seeking we finde, and in knocking it is opened vnto vs.
for in asking we receive, in seeking we find, and in knocking it is opened unto us
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(78) verse (DIV2)
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Secondly, our Sauiour Christ by trebling this commandement to pray, would giue vs to consider that there is some waightie cause we should be instant in this dutie;
Secondly, our Saviour christ by trebling this Commandment to pray, would give us to Consider that there is Some weighty cause we should be instant in this duty;
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and that is, in regard of the great miseries and manifold dangers whereunto we are subiect in this life:
and that is, in regard of the great misery's and manifold dangers whereunto we Are Subject in this life:
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for as Peter saith, the righteous shall hardly be saued:
for as Peter Says, the righteous shall hardly be saved:
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and no maruell, for we haue without vs, the Deuill and all his Angels plotting our destruction,
and no marvel, for we have without us, the devil and all his Angels plotting our destruction,
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(78) verse (DIV2)
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and the world a daungerous enemie whereby the Deuill workes:
and the world a dangerous enemy whereby the devil works:
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within vs we haue our owne corrupt hearts, daily drawing vs to the practise of sinne, the bane and poison of our soules.within us we have our own corrupt hearts, daily drawing us to the practice of sin, the bane and poison of our Souls.
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(78) verse (DIV2)
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Now what is to be done in this case? surely our onely refuge, is constant and seruent praier to God,
Now what is to be done in this case? surely our only refuge, is constant and servent prayer to God,
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(78) verse (DIV2)
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as Christ here implies by this threefold command:
as christ Here Implies by this threefold command:
c-acp np1 av vvz p-acp d j n1:
(78) verse (DIV2)
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for in all things we must let our requests be made knowne to God, Philip. 4. 6. This hath alwaies beene the practise of all the faithfull,
for in all things we must let our requests be made known to God, Philip. 4. 6. This hath always been the practice of all the faithful,
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(78) verse (DIV2)
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as we may see in Gods booke.
as we may see in God's book.
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But if we had no example, this commandement were sufficient to perswade vs vnto this dutie.
But if we had no Exampl, this Commandment were sufficient to persuade us unto this duty.
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(78) verse (DIV2)
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Also doest thou want any grace of God, as faith, repentance, knowledge, zeale, patience, strength against temptation,
Also dost thou want any grace of God, as faith, Repentance, knowledge, zeal, patience, strength against temptation,
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(78) verse (DIV2)
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or assurance of Gods fauour? why, aske and thou shalt haue, seeke and thou shalt finde.
or assurance of God's favour? why, ask and thou shalt have, seek and thou shalt find.
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And this must be our course in outward wants, and for temporall blessings, as health, peace, libertie, plentie, &c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries,
And this must be our course in outward Wants, and for temporal blessings, as health, peace, liberty, plenty, etc. Indeed the wicked worldlings seek to wise men and wise women in their misery's,
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(78) verse (DIV2)
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but this is to forsake God, and to goe to the Deuill: Gods people must goe to their God, Isa. 8. 19.
but this is to forsake God, and to go to the devil: God's people must go to their God, Isaiah 8. 19.
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(78) verse (DIV2)
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Thirdly, the trebling of this commandement in diuers tearmes must teach vs, to be instant and vrgent with God in prayer:
Thirdly, the trebling of this Commandment in diverse terms must teach us, to be instant and urgent with God in prayer:
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(78) verse (DIV2)
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this is an holy and acceptable importunitie, when the Christian heart giues God no rest:
this is an holy and acceptable importunity, when the Christian heart gives God no rest:
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Ierem. 29. 12, 13. the Lord promiseth to his people, That they shall erie vnto him,
Jeremiah 29. 12, 13. the Lord promises to his people, That they shall erie unto him,
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and goe and pray vnto him, and he will heare them:
and go and pray unto him, and he will hear them:
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they shall seeke him, and finde him, because they shall seeke him with their whole heart. they shall seek him, and find him, Because they shall seek him with their Whole heart.
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Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence, nor to giue the Lord any rest.
Isaiah 62. 7. The lords remembrancers Are commanded not to keep silence, nor to give the Lord any rest.
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Matth. 15. 22. The woman of Canaan is commended, because shee will take no answer nor repulse from our Sauiour Christ, till her daughter was cured:
Matthew 15. 22. The woman of Canaan is commended, Because she will take no answer nor repulse from our Saviour christ, till her daughter was cured:
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and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous •udge: which parable Christ propounds to teach vs to be constant and earnest in prayer.
and Lycia 18. 5. The poor widow by her importunity prevailed with the unrighteous •udge: which parable christ propounds to teach us to be constant and earnest in prayer.
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We therefore must shake off our naturall coldnesse and negligence in praier, which is the common sinne of the world in regard of this dutie.
We Therefore must shake off our natural coldness and negligence in prayer, which is the Common sin of the world in regard of this duty.
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And we must labour for knowledge both of our owne sinnes and miseries, and of Gods mercies, that so we may pray with vnderstanding,
And we must labour for knowledge both of our own Sins and misery's, and of God's Mercies, that so we may pray with understanding,
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and in zeale and feruencie as Christ here requireth.
and in zeal and fervency as christ Here requires.
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Alas, many pray not at all, and others know not what they aske, though they say the Lords praier,
Alas, many pray not At all, and Others know not what they ask, though they say the lords prayer,
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(78) verse (DIV2)
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or some other set forme of praier.
or Some other Set Form of prayer.
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And most men that haue knowledge, suffer their mindes to wander from God by vaine imaginations:
And most men that have knowledge, suffer their minds to wander from God by vain Imaginations:
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now all comes for lacke of that feeling in praier which Christ here requireth. Thus much of the commandement in generall.
now all comes for lack of that feeling in prayer which christ Here requires. Thus much of the Commandment in general.
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Now out of the wordes more particularly we may obserue two points.
Now out of the words more particularly we may observe two points.
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First, where Christ bids vs Aske, seeke, knocke, he speakes not particularly to some, but generally to all his seruants, so that all must pray;
First, where christ bids us Ask, seek, knock, he speaks not particularly to Some, but generally to all his Servants, so that all must pray;
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which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing.
which plainly Implies that his best and dearest Servants Are during this life in want of Some grace or blessing.
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And indeede when God giues most excellent gifts and blessings to his children, yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer.
And indeed when God gives most excellent Gifts and blessings to his children, yet then he leaves them in Some notable want or trial for their humiliation and provocation to prayer.
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Paul was taken vp into paradise, and there heard words that cannot possibly be vttered by man in this life: Paul was taken up into paradise, and there herd words that cannot possibly be uttered by man in this life:
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(78) verse (DIV2)
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this was a great grace and prerogatiue:
this was a great grace and prerogative:
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(78) verse (DIV2)
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but yet to humble him, least he should be exalted out of measure, there was giuen him a pricke in the flesh the messenger of Satan to buffet him:
but yet to humble him, least he should be exalted out of measure, there was given him a prick in the Flesh the Messenger of Satan to buffet him:
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(78) verse (DIV2)
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hereby he was brought to pray most earnestly for deliuerance, but yet he must rest contented with Gods grace;
hereby he was brought to pray most earnestly for deliverance, but yet he must rest contented with God's grace;
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(78) verse (DIV2)
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for God will make perfect his power through the weakenesse of his seruants, v. 8. 9. This point must be obserued, to discouer to many secure persons their miserable state, who feele no want of grace in themselues,for God will make perfect his power through the weakness of his Servants, v. 8. 9. This point must be observed, to discover to many secure Persons their miserable state, who feel no want of grace in themselves,
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(78) verse (DIV2)
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and therefore thinke all is well.
and Therefore think all is well.
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(78) verse (DIV2)
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But what meanest thou to professe Christ, if thou haue no neede of him nor of his graces? oh know it,
But what Meanest thou to profess christ, if thou have no need of him nor of his graces? o know it,
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(78) verse (DIV2)
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when thou saiest in thine owne heart, thou art rich and lackest nothing; then thou art poore, and blind, and miserable, and wretched.
when thou Sayest in thine own heart, thou art rich and Lackest nothing; then thou art poor, and blind, and miserable, and wretched.
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(78) verse (DIV2)
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And indeede if thou knewest the corruption of thine owne heart, thou wouldest crie out with the Apostle, in respect of thy wants;
And indeed if thou Knewest the corruption of thine own heart, thou Wouldst cry out with the Apostle, in respect of thy Wants;
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(78) verse (DIV2)
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Oh miserable man that I am, who shall deliuer me from this bodie of death! Rom. 7. 24.O miserable man that I am, who shall deliver me from this body of death! Rom. 7. 24.
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(78) verse (DIV2)
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Secondly, Christ saying not onely Aske, but seeke and knocke; doth hereby imply what is Gods dealing many times with his own seruants:
Secondly, christ saying not only Ask, but seek and knock; does hereby imply what is God's dealing many times with his own Servants:
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(78) verse (DIV2)
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namely, that he forsakes them for a time, and in part, and in some sort hides himselfe,
namely, that he forsakes them for a time, and in part, and in Some sort hides himself,
av, cst pns31 vvz pno32 p-acp dt n1, cc p-acp n1, cc p-acp d n1 vvz px31,
(78) verse (DIV2)
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and as it were locks himselfe from them. Now thus he dealeth for two causes: First, hereby to chast〈 … 〉 and correct them for their sinnes:
and as it were locks himself from them. Now thus he deals for two Causes: First, hereby to chast〈 … 〉 and correct them for their Sins:
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(78) verse (DIV2)
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But this we can neuer bring, vnlesse we first haue a speciall sauing faith whereby we beleeue our reconciliation with God in Christ:
But this we can never bring, unless we First have a special Saving faith whereby we believe our reconciliation with God in christ:
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(78) verse (DIV2)
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for iniquitie separates betweene God and his people, and their sinnes hide his face from them, Isa. 59. 2. Secondly, to make triall of his graces in his children, to see whether they delight in his loue, to shew them their owne weaknes,
for iniquity separates between God and his people, and their Sins hide his face from them, Isaiah 59. 2. Secondly, to make trial of his graces in his children, to see whither they delight in his love, to show them their own weakness,
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(78) verse (DIV2)
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and to mooue th〈 … 〉aue vnto him more inseparable. By all which we see it stands 〈 … 〉and to pray earnestly and continually,
and to move th〈 … 〉aue unto him more inseparable. By all which we see it Stands 〈 … 〉and to pray earnestly and continually,
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(78) verse (DIV2)
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for God may forsake vs for our sinnes:
for God may forsake us for our Sins:
c-acp np1 vmb vvi pno12 p-acp po12 n2:
(78) verse (DIV2)
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and he may iustly take occasion to trie what we haue profited by his Gospel, which we haue long enioyed with aboundance of peace.
and he may justly take occasion to try what we have profited by his Gospel, which we have long enjoyed with abundance of peace.
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(78) verse (DIV2)
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Thus much of the commandement to earnest prayer: Now Christ enforceth it by two reasons.
Thus much of the Commandment to earnest prayer: Now christ enforceth it by two Reasons.
av d pp-f dt n1 p-acp j n1: av np1 vvz pn31 p-acp crd n2.
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First, by a promise, infolded in this verse with the commandement, and confirmed in the next.
First, by a promise, enfolded in this verse with the Commandment, and confirmed in the next.
ord, p-acp dt vvb, vvd p-acp d n1 p-acp dt n1, cc vvn p-acp dt ord.
(78) verse (DIV2)
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Secondly, by a comparison, verse 9. For the first, The reason from the promise in this verse may thus be framed:
Secondly, by a comparison, verse 9. For the First, The reason from the promise in this verse may thus be framed:
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(78) verse (DIV2)
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If they which aske, shall receiue; if they that seeke, shall finde; and they that knocke shall be let in, then doe you aske, seeke, and knocke:
If they which ask, shall receive; if they that seek, shall find; and they that knock shall be let in, then do you ask, seek, and knock:
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(78) verse (DIV2)
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But they that aske, shall receiue, they that seeke, shall finde, &c. Therefore doe you aske, seeke, and knocke.
But they that ask, shall receive, they that seek, shall find, etc. Therefore do you ask, seek, and knock.
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(78) verse (DIV2)
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In this reason our Sauiour Christ teacheth vs, that when we pray to God, we must bring a speciall faith whereby we are assured that the particular things we aske according to Gods will shall be giuen vs. So saith Christ, Mark. 11. 24. Whatsoeuer ye aske in prayer, beleeue that ye shall haue it,
In this reason our Saviour christ Teaches us, that when we pray to God, we must bring a special faith whereby we Are assured that the particular things we ask according to God's will shall be given us So Says christ, Mark. 11. 24. Whatsoever you ask in prayer, believe that you shall have it,
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(78) verse (DIV2)
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and it shal be done vnto you: and, Iam. 1. 6. Let him aske in faith: and it shall be done unto you: and, Iam. 1. 6. Let him ask in faith:
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(78) verse (DIV2)
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for he that doubteth of Gods promise defraudeth himselfe of the thing he asketh.
for he that doubteth of God's promise defraudeth himself of the thing he asks.
c-acp pns31 cst vvz pp-f npg1 n1 vvz px31 pp-f dt n1 pns31 vvz.
(78) verse (DIV2)
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Now if we must bring this speciall faith, then of necessitie must we haue a speciall knowledge of the will and promise of God for the things we aske:
Now if we must bring this special faith, then of necessity must we have a special knowledge of the will and promise of God for the things we ask:
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(78) verse (DIV2)
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for as without faith we cannot pray aright, so without knowledge, no faith:
for as without faith we cannot pray aright, so without knowledge, no faith:
c-acp c-acp p-acp n1 pns12 vmbx vvi av, av p-acp n1, dx n1:
(78) verse (DIV2)
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And therefore we must be carefull to accquaint our selues with the will and promise of God, that by Gods commaundement we may know what to aske,
And Therefore we must be careful to acquaint our selves with the will and promise of God, that by God's Commandment we may know what to ask,
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(78) verse (DIV2)
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and by faith may also aske in assurance;
and by faith may also ask in assurance;
cc p-acp n1 vmb av vvi p-acp n1;
(78) verse (DIV2)
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for if we pray without this knowledge and faith, our praiers are but lip-labour and vnprofitable.
for if we pray without this knowledge and faith, our Prayers Are but lip-labour and unprofitable.
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(78) verse (DIV2)
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Secondly, hence we learne that the Papists erre grossely, which teach that this speciall faith is not necessarie in praier;
Secondly, hence we Learn that the Papists err grossly, which teach that this special faith is not necessary in prayer;
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(78) verse (DIV2)
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this is a doctrine of Deuills:
this is a Doctrine of Devils:
d vbz dt n1 pp-f n2:
(78) verse (DIV2)
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for we ought to bring in prayer a particular faith to applie to our selues the promise of God concerning that thing which we aske in prayer.
for we ought to bring in prayer a particular faith to apply to our selves the promise of God Concerning that thing which we ask in prayer.
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(78) verse (DIV2)
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for therefore doe we beleeue that God will graunt our particular requests, because by faith wee knowe our selues to be in Christ, in whome he loues vs and therefore will make good his promise vnto vs,
for Therefore do we believe that God will grant our particular requests, Because by faith we know our selves to be in christ, in whom he loves us and Therefore will make good his promise unto us,
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(78) verse (DIV2)
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as the Apostle saith, This is the assurance that we haue in 〈 … 〉t if we aske any thing according to his will he heareth vs, 1. Ioh. 〈 … 〉.
as the Apostle Says, This is the assurance that we have in 〈 … 〉t if we ask any thing according to his will he hears us, 1. John 〈 … 〉.
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(78) verse (DIV2)
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Thirdly, hence we learne how to carie our selues in all dangers; troubles and afflictions;
Thirdly, hence we Learn how to carry our selves in all dangers; Troubles and afflictions;
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(78) verse (DIV2)
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namely, we must settle our hearts by faith vpon the promise of God, who hath saide he will not forsake vs,
namely, we must settle our hearts by faith upon the promise of God, who hath said he will not forsake us,
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(78) verse (DIV2)
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but be with vs in trouble and deliuer vs, Psal. 92. 15. This is necessarie, for without faith in great afflictions our owne naturall passions will confound vs:but be with us in trouble and deliver us, Psalm 92. 15. This is necessary, for without faith in great afflictions our own natural passion will confound us:
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(78) verse (DIV2)
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Hence Habakkuc speaking of grieuous times of affliction saith, The Iust shall liue by faith.
Hence Habakkuk speaking of grievous times of affliction Says, The Just shall live by faith.
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(78) verse (DIV2)
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And this Dauid testified, Psal. 62. 1. Yet my soule keepeth silence vnto God: of him commeth my saluation.
And this David testified, Psalm 62. 1. Yet my soul Keepeth silence unto God: of him comes my salvation.
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(78) verse (DIV2)
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Psal. 23. 3. Though I should walke through the valley of the shadow of death, I will feare none euill:
Psalm 23. 3. Though I should walk through the valley of the shadow of death, I will Fear none evil:
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(78) verse (DIV2)
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for thou (Lord) art with me; thy rodde and thy staffe they comfort me. for thou (Lord) art with me; thy rod and thy staff they Comfort me.
c-acp pns21 (n1) n1 p-acp pno11; po21 n1 cc po21 n1 pns32 vvb pno11.
(78) verse (DIV2)
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Fourthly, this must stirre vs vp to great diligence in praier.
Fourthly, this must stir us up to great diligence in prayer.
ord, d vmb vvi pno12 a-acp p-acp j n1 p-acp n1.
(78) verse (DIV2)
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We beeing Gods creatures, and our God requiring this seruice at our hands, ought to pray vpon his commandement,
We being God's creatures, and our God requiring this service At our hands, ought to pray upon his Commandment,
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(78) verse (DIV2)
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though he had made no promise vnto vs. But now fith he hath made a gratious promise to heare and grant our requests, this must stirre vs vp to all diligence and alacritie in prayer:
though he had made no promise unto us But now fifth he hath made a gracious promise to hear and grant our requests, this must stir us up to all diligence and alacrity in prayer:
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(78) verse (DIV2)
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see the practise hereof in Dauid, vpon Gods promise he incourageth himselfe to pray, 2. Sam. 7. 27. 28, 29. Thou, O Lord of hosts, hast reuealed vnto thy seruant that thou wilt build him an house:
see the practice hereof in David, upon God's promise he Encourageth himself to pray, 2. Sam. 7. 27. 28, 29. Thou, Oh Lord of hosts, hast revealed unto thy servant that thou wilt built him an house:
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(78) verse (DIV2)
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Therefore now O Lord God (for thou art God, and thy words are true,
Therefore now Oh Lord God (for thou art God, and thy words Are true,
av av uh n1 np1 (c-acp pns21 vb2r np1, cc po21 n2 vbr j,
(78) verse (DIV2)
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& thou hast told this goodnesse vnto thy seruant:) Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer:
& thou hast told this Goodness unto thy servant:) Therefore now let it please thee to bless the house of thy servant that it may continue for ever:
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(78) verse (DIV2)
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for thou O Lord God hast spoken it. for thou Oh Lord God hast spoken it.
c-acp pns21 uh n1 np1 vh2 vvn pn31.
(78) verse (DIV2)
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So Daniel perceiuing by the prophesie of Ieremie, the promise of God for the returne of the people from the captiultie, doth set himselfe to most earnest prayer to God,
So daniel perceiving by the prophesy of Ieremie, the promise of God for the return of the people from the captiultie, does Set himself to most earnest prayer to God,
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(78) verse (DIV2)
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for the accomplishment of that promise, Dan. 9. 2. 3. And so must we doe in all our wants,
for the accomplishment of that promise, Dan. 9. 2. 3. And so must we do in all our Wants,
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(78) verse (DIV2)
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first search out Gods promise for the supplie thereof, and then goe boldly and diligently to God by prayer in the name of Christ.
First search out God's promise for the supply thereof, and then go boldly and diligently to God by prayer in the name of christ.
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(78) verse (DIV2)
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vers. 8. For whosoeuer asketh, receiueth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.
vers. 8. For whosoever asks, receiveth; and he that seeks, finds; and to him that knocketh, it shall be opened.
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(79) verse (DIV2)
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Here Christ confirmeth the former reason •••t was included in the former verse with the commandement to pray.
Here christ confirmeth the former reason •••t was included in the former verse with the Commandment to pray.
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(79) verse (DIV2)
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In effect and substance they are all one; onely here the reason is 〈 ◊ 〉 more generally, without limitation to Christs hearers, thus;
In Effect and substance they Are all one; only Here the reason is 〈 ◊ 〉 more generally, without limitation to Christ hearers, thus;
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(79) verse (DIV2)
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Whosoeuer asketh, receiueth; whoseuer seeketh, findeth, &c. that is, obseruing the due conditions of prayer, which Gods word requireth.Whosoever asks, receiveth; whosever seeks, finds, etc. that is, observing the due conditions of prayer, which God's word requires.
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(79) verse (DIV2)
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I. Ob. Here some may see, that God oft hears those that pray without faith; I. Ob. Here Some may see, that God oft hears those that pray without faith;
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(79) verse (DIV2)
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as the crie of the poore, when they curse their oppressors, Exod. 22. 23. And so the Lord heard the Israelites when they asked Quailes in their lust, Psal. 78. 18. 27. Answ. True it is, God sometimes graunts the requests of those that pray without faith,
as the cry of the poor, when they curse their Oppressors's, Exod 22. 23. And so the Lord herd the Israelites when they asked Quails in their lust, Psalm 78. 18. 27. Answer True it is, God sometime grants the requests of those that pray without faith,
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(79) verse (DIV2)
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but his hearing is not in mercie, but in anger and wrath, and is a meanes to execute his iudgement vpon them.
but his hearing is not in mercy, but in anger and wrath, and is a means to execute his judgement upon them.
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(79) verse (DIV2)
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Thus hee gaue the Israelites a King in his wrath, Hos. 13. 11. and so hee gaue them Quailes, for while the meate was in their mouthes, the wrath of God came vpon them, Psalm. 78. 30, 31. Thus the deuils had their request graunted, to enter into the heard of swine, Matth. 8. 31, 32. and so God permitted him to afflict Iob, Iob. 1. 12. but all was to his owne shame, to manifest his absolute subiection vnto God, that beyond his wil he cannot goe, no not to hurt the basest of Gods creatures.
Thus he gave the Israelites a King in his wrath, Hos. 13. 11. and so he gave them Quails, for while the meat was in their mouths, the wrath of God Come upon them, Psalm. 78. 30, 31. Thus the Devils had their request granted, to enter into the herd of Swine, Matthew 8. 31, 32. and so God permitted him to afflict Job, Job 1. 12. but all was to his own shame, to manifest his absolute subjection unto God, that beyond his will he cannot go, no not to hurt the Basest of God's creatures.
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(79) verse (DIV2)
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II. Obiect. Ahab praied & humbled himselfe & was heard, though he did it onely hypocritically,II Object. Ahab prayed & humbled himself & was herd, though he did it only hypocritically,
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(79) verse (DIV2)
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for feare of punishment, 1. Kings 21. 29. Answ. That was a graunt of a temporall benefit onely, which God oft giues to the hypocrites;
for Fear of punishment, 1. Kings 21. 29. Answer That was a grant of a temporal benefit only, which God oft gives to the Hypocrites;
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(79) verse (DIV2)
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but for spirituall blessings, which pertaine to saluation in Christ, whereof this text is principally to bee vnderstood, they are not granted to the wicked.
but for spiritual blessings, which pertain to salvation in christ, whereof this text is principally to be understood, they Are not granted to the wicked.
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(79) verse (DIV2)
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III. Obiect. Abraham praied directly against the will of God, for the sauing of Sodom, which God was purposed to destroy. III. Object. Abraham prayed directly against the will of God, for the Saving of Sodom, which God was purposed to destroy.
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(79) verse (DIV2)
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Answ. Abraham no doubt had in him a speciall motion to make that prayer, & withall he asked leaue of God to pray for them;Answer Abraham no doubt had in him a special motion to make that prayer, & withal he asked leave of God to pray for them;
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(79) verse (DIV2)
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neither did he pray absolutely, but with submission to Gods wil, and so he sinned not,
neither did he pray absolutely, but with submission to God's will, and so he sinned not,
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(79) verse (DIV2)
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10603
though he obtained not his desire: otherwise, without these cautions hee had done amisse:
though he obtained not his desire: otherwise, without these cautions he had done amiss:
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(79) verse (DIV2)
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10604
and we must not make the extrordinarie practises of the faithfull, ordinarie rules for our imitation.
and we must not make the extraordinary practises of the faithful, ordinary rules for our imitation.
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(79) verse (DIV2)
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yet will not I forget thee. yet will not I forget thee.
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(80) verse (DIV2)
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10605
So that Gods promise here is firme, whosoeuer asketh those blessings of God which he hath promised to giue, in that manner which God approoueth, shall be sure to receiue.
So that God's promise Here is firm, whosoever asks those blessings of God which he hath promised to give, in that manner which God approveth, shall be sure to receive.
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(79) verse (DIV2)
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10606
The Use. In this reason we learne, that God is most ready and willing to heare his children when they pray: The Use. In this reason we Learn, that God is most ready and willing to hear his children when they pray:
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(79) verse (DIV2)
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Isay, 65. 1. I was found of thē that sought me not, I said behold me,
Saiah, 65. 1. I was found of them that sought me not, I said behold me,
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(79) verse (DIV2)
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behold me, to a nation that called not vpon my name: behold me, to a Nation that called not upon my name:
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(79) verse (DIV2)
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and v. 24. Before they call I will answer, and while they speake I will heare.
and v. 24. Before they call I will answer, and while they speak I will hear.
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(79) verse (DIV2)
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10610
This then is first 〈 … 〉ne proofe that the Lord whome we worship, is the true God;
This then is First 〈 … 〉ne proof that the Lord whom we worship, is the true God;
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(79) verse (DIV2)
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bec〈 … 〉 he is so able to helpe, and so readie and willing to heare, beeing neere to all that call vpon him in truth.
bec〈 … 〉 he is so able to help, and so ready and willing to hear, being near to all that call upon him in truth.
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(79) verse (DIV2)
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10612
Thus Moses reasoneth with his people to prooue that they only had the true God for their God:
Thus Moses reasoneth with his people to prove that they only had the true God for their God:
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(79) verse (DIV2)
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10613
Deut. 4. 7. What nation is so great vnto whome the gods come so neare vnto them,
Deuteronomy 4. 7. What Nation is so great unto whom the God's come so near unto them,
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(79) verse (DIV2)
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10614
as the Lord our God is neare vnto vs in all that we call vnto him for. as the Lord our God is near unto us in all that we call unto him for.
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(79) verse (DIV2)
1173
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10615
Secondly, this must perswade vs to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in praier, specially considering we are by nature his enemies.
Secondly, this must persuade us to love God unfeignedly and heartily who is so ready and willing to grant our requests in prayer, specially considering we Are by nature his enemies.
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(79) verse (DIV2)
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10616
A rare thing it is to see any resemblance of it in the world;
A rare thing it is to see any resemblance of it in the world;
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(79) verse (DIV2)
1174
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10617
and indeede among m•n this dealing is able to draw loue from an enemie when we shew our selues willing to doe him any good we can:
and indeed among m•n this dealing is able to draw love from an enemy when we show our selves willing to do him any good we can:
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(79) verse (DIV2)
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10618
this heapes coles of fire vpon his head, to consume his malice and kindle in him loue to vs:
this heaps coals of fire upon his head, to consume his malice and kindle in him love to us:
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(79) verse (DIV2)
1174
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10619
oh then how should Gods gratious bountie and readinesse to heare vs, draw our hearts to God in all loue and thankfulnes!
o then how should God's gracious bounty and readiness to hear us, draw our hearts to God in all love and thankfulness!
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(79) verse (DIV2)
1174
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10620
Thirdly, this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes:
Thirdly, this serves to be a notable stay and Comfort to all those that Are cast down in soul with the sighed and burden of their Sins:
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(79) verse (DIV2)
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10621
for behold if they aske mercie at Gods hands, they shall haue it; if they can call, he will heare;
for behold if they ask mercy At God's hands, they shall have it; if they can call, he will hear;
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(79) verse (DIV2)
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10622
and if they will but knocke at the doore of his mercie, he is readie to open vnto them.
and if they will but knock At the door of his mercy, he is ready to open unto them.
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(79) verse (DIV2)
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10623
Here they vse to plead that they haue long called, and cried, and knocked, but they finde no comfort.
Here they use to plead that they have long called, and cried, and knocked, but they find no Comfort.
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(79) verse (DIV2)
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10624
Ans. O consider the vsuall dealing of God with his owne children, for a time he will hide his face,Ans. Oh Consider the usual dealing of God with his own children, for a time he will hide his face,
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(79) verse (DIV2)
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10625
and seeme to locke vp his mercie and compassion from them, as we may see by Dauids complaint, Psal. 77. 7. Will the Lord absent himselfe for euer,
and seem to lock up his mercy and compassion from them, as we may see by David complaint, Psalm 77. 7. Will the Lord absent himself for ever,
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(79) verse (DIV2)
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10626
and will he shew no more fauour? v. 8. Is his mercie cleane gone for euer? doth his promise faile for euermore? v. 9. Hath God forgotten to be mercifull? &c. But his intent herein is to humble them deeper, to make them knocke more earnestly, that they may be more thankfull for Gods mercie when they finde it;and will he show no more favour? v. 8. Is his mercy clean gone for ever? does his promise fail for evermore? v. 9. Hath God forgotten to be merciful? etc. But his intent herein is to humble them Deeper, to make them knock more earnestly, that they may be more thankful for God's mercy when they find it;
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(79) verse (DIV2)
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10627
and more carefull to keepe themselues from sinne whereby they may loose againe that assurance.
and more careful to keep themselves from sin whereby they may lose again that assurance.
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(79) verse (DIV2)
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10628
Indeede it is a most heauie crosse ▪ and the deepest griefe that can be fall a man, to haue the conscience apprehend the wrath of God without any feeling of his fauour:
Indeed it is a most heavy cross ▪ and the Deepest grief that can be fallen a man, to have the conscience apprehend the wrath of God without any feeling of his favour:
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(79) verse (DIV2)
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10629
yet in this case here is comfort, let this poore soule out of the depth of his horror cri• vnto God with Dauid,
yet in this case Here is Comfort, let this poor soul out of the depth of his horror cri• unto God with David,
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(79) verse (DIV2)
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10630
and out of the bellie of this whale of desperation with Ionas, endeauouring against all feeling to lay hold vpon the promise of mercie in Christ,
and out of the belly of this whale of desperation with Ionas, endeavouring against all feeling to lay hold upon the promise of mercy in christ,
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(79) verse (DIV2)
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and he shall finde the Lord in due time readie to heare and to sende comfort,
and he shall find the Lord in due time ready to hear and to send Comfort,
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(79) verse (DIV2)
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10632
yea the sweetnesse of his loue shall distill most ioyfully into his poore soule.
yea the sweetness of his love shall distil most joyfully into his poor soul.
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(79) verse (DIV2)
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v. 9.
v. 9.
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(80) verse (DIV2)
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For what man is there among you, which if his sonne aske him bread would giue him a stone?
For what man is there among you, which if his son ask him bred would give him a stone?
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(80) verse (DIV2)
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10635
10 Or if he aske him fish, will he giue him a serpent?
10 Or if he ask him Fish, will he give him a serpent?
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(80) verse (DIV2)
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10636
11 If ye then, which are euill, can giue to your children good gifts, how much more shall your Father which is in heauen, giue good things to them that aske him?
11 If you then, which Are evil, can give to your children good Gifts, how much more shall your Father which is in heaven, give good things to them that ask him?
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(80) verse (DIV2)
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10637
These words containe a second reason of the former commandement to pray, as also a confinnation of the promise annexed thereunto for assurance to be heard;
These words contain a second reason of the former Commandment to pray, as also a confinnation of the promise annexed thereunto for assurance to be herd;
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(80) verse (DIV2)
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and it may be framed thus:
and it may be framed thus:
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(80) verse (DIV2)
1179
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10639
If earthly parents, though they be euill, can giue good gifts to their children, when they want them,
If earthly Parents, though they be evil, can give good Gifts to their children, when they want them,
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(80) verse (DIV2)
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10640
and aske them at their hands; then much more will your heauenly father giue good gifts to those that aske him:
and ask them At their hands; then much more will your heavenly father give good Gifts to those that ask him:
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(80) verse (DIV2)
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10641
But earthly parents though they be euill, will giue good gifts to their children: Therefore much more will your heauenly father giue good things to them that aske him.
But earthly Parents though they be evil, will give good Gifts to their children: Therefore much more will your heavenly father give good things to them that ask him.
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(80) verse (DIV2)
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10642
This reason standeth in a comparison of vnequalls, drawen from the lesse to the greater;
This reason Stands in a comparison of unequals, drawn from the less to the greater;
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(80) verse (DIV2)
1180
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10643
from the care which is ordinarily seene in naturall parents ouer their children, to prooue vndoubtedly the most tender care of our heauenly father ouer vs. And this kind of reasoning is vsuall with God in Scripture:
from the care which is ordinarily seen in natural Parents over their children, to prove undoubtedly the most tender care of our heavenly father over us And this kind of reasoning is usual with God in Scripture:
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(80) verse (DIV2)
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Isay 49. 15. Can a woman forget her child, and not haue compassion on the sonne of her wombe? Though they should forget,
Saiah 49. 15. Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget,
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(80) verse (DIV2)
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Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that feare him.
Psalm 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that Fear him.
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(80) verse (DIV2)
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10647
Mal. 3. 17. — and I will spare them as a man spareth his owne sonne that serueth him.
Malachi 3. 17. — and I will spare them as a man spares his own son that serveth him.
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(80) verse (DIV2)
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10648
In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents:
In the framing of this reason behold a special favour of God vouchsafed to godly Parents:
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(80) verse (DIV2)
1181
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10649
They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childrē.
They may take a taste of God's love and care over themselves by the consideration of that natural care and tender affection they bear towards their own children.
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(80) verse (DIV2)
1181
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10650
And indeed they may more easily then other, apprehend and apply to themselues the louing fauour and tender care of God ouer them, by the like affections in themselues towards their owne children.
And indeed they may more Easily then other, apprehend and apply to themselves the loving favour and tender care of God over them, by the like affections in themselves towards their own children.
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(80) verse (DIV2)
1181
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10651
Now this fauour and priuiledge God vouchsafeth for speciall cause:
Now this favour and privilege God vouchsafeth for special cause:
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(80) verse (DIV2)
1181
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10652
first, to incite and stirre vp those parents ▪ which yet haue not tasted of Gods loue, to embrace his word and promises whereby God reueales his loue to men, that so they may tast of Gods loue towards them, whereof they haue so notable a patterne in their affection towards their owne children.
First, to incite and stir up those Parents ▪ which yet have not tasted of God's love, to embrace his word and promises whereby God reveals his love to men, that so they may taste of God's love towards them, whereof they have so notable a pattern in their affection towards their own children.
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(80) verse (DIV2)
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10653
Secondly, to prouoke them to labour to haue their hearts rooted and grounded in the loue of God.
Secondly, to provoke them to labour to have their hearts rooted and grounded in the love of God.
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(80) verse (DIV2)
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10654
And thirdly, that they hauing experience of Gods loue in themselues, may bring their children and posteritie to the fruition of the same loue and mercie.
And Thirdly, that they having experience of God's love in themselves, may bring their children and posterity to the fruition of the same love and mercy.
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(80) verse (DIV2)
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10655
Now to come to the comparison:
Now to come to the comparison:
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(80) verse (DIV2)
1182
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10656
The first part whereof is this, that it is a naturall propertie in all parents to giue good things vnto their children.
The First part whereof is this, that it is a natural property in all Parents to give good things unto their children.
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(80) verse (DIV2)
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10657
This is a principle binding conscience, that parents should be carefull of their children:
This is a principle binding conscience, that Parents should be careful of their children:
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(80) verse (DIV2)
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10658
He that prouideth not for his owne (saith the Apostle) especially for them of his familie, is worse then an infidell: He that Provideth not for his own (Says the Apostle) especially for them of his family, is Worse then an infidel:
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(80) verse (DIV2)
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10659
for infidells doe not put out this light of nature, but prouide for their children.
for Infidels do not put out this Light of nature, but provide for their children.
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(80) verse (DIV2)
1182
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10660
Here then those parents are to be blamed, who spend their substance in gaming and ryote,
Here then those Parents Are to be blamed, who spend their substance in gaming and riot,
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(80) verse (DIV2)
1183
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10661
and so leaue their children and familie destitute and in want.
and so leave their children and family destitute and in want.
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(80) verse (DIV2)
1183
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10662
These spende vpon their owne lusts those good things which they should bestow vpon their children, and so shew themselues vnnaturall;
These spend upon their own Lustiest those good things which they should bestow upon their children, and so show themselves unnatural;
np1 vvb p-acp po32 d n2 d j n2 r-crq pns32 vmd vvi p-acp po32 n2, cc av vvi px32 j;
(80) verse (DIV2)
1183
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10663
but the Magistrate, who is the publike father ought to looke vnto them, and to restraine them from such disorder.
but the Magistrate, who is the public father ought to look unto them, and to restrain them from such disorder.
cc-acp dt n1, r-crq vbz dt j n1 vmd pc-acp vvi p-acp pno32, cc pc-acp vvi pno32 p-acp d n1.
(80) verse (DIV2)
1183
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10664
Secondly, here those likewise are to be blamed, which for foode and rayment will prouide and giue sufficient to their children:
Secondly, Here those likewise Are to be blamed, which for food and raiment will provide and give sufficient to their children:
ord, av d av vbr pc-acp vbi vvn, r-crq p-acp n1 cc n1 vmb vvi cc vvi j p-acp po32 n2:
(80) verse (DIV2)
1184
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10777
but in our owne dealings toward others, wee are scarce schollers that will learne their dutie:
but in our own dealings towards Others, we Are scarce Scholars that will Learn their duty:
cc-acp p-acp po12 d n2-vvg p-acp n2-jn, pns12 vbr j n2 cst vmb vvi po32 n1:
(81) verse (DIV2)
1199
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10665
but in the meane while they giue them not godly education, in the instruction and information of the Lord, which is a good thing indeede vnto the soule,
but in the mean while they give them not godly education, in the instruction and information of the Lord, which is a good thing indeed unto the soul,
cc-acp p-acp dt j cs pns32 vvb pno32 xx j n1, p-acp dt n1 cc n1 pp-f dt n1, r-crq vbz dt j n1 av p-acp dt n1,
(80) verse (DIV2)
1184
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10666
for which the godly in Scripture are commended:
for which the godly in Scripture Are commended:
p-acp r-crq dt j p-acp n1 vbr vvn:
(80) verse (DIV2)
1184
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10667
as Abraham towards his familie, Gen. 18. 19. and Lois and Eunice towards Timothie, 2. Tim. 1. 5. who brought him vp in faith vnfaigned.
as Abraham towards his family, Gen. 18. 19. and Lois and Eunice towards Timothy, 2. Tim. 1. 5. who brought him up in faith unfeigned.
c-acp np1 p-acp po31 n1, np1 crd crd cc fw-fr cc np1 p-acp np1, crd np1 crd crd r-crq vvd pno31 p-acp p-acp n1 j-vvn-u.
(80) verse (DIV2)
1184
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10668
Thirdly, by this we may see, the state of those that kill their owne children, (for so we may read, that some parents haue eaten their owne children) namely, they are such as become vnnaturall, beeing in Gods iust iudgement left vnto themselues to be ruled by the Deuill, who filleth their hearts with this vnnaturall and sauage crueltie.
Thirdly, by this we may see, the state of those that kill their own children, (for so we may read, that Some Parents have eaten their own children) namely, they Are such as become unnatural, being in God's just judgement left unto themselves to be ruled by the devil, who fills their hearts with this unnatural and savage cruelty.
ord, p-acp d pns12 vmb vvi, dt n1 pp-f d cst vvb po32 d n2, (c-acp av pns12 vmb vvi, cst d n2 vhb vvn po32 d n2) av, pns32 vbr d c-acp vvi j, vbg p-acp n2 j n1 vvn p-acp px32 pc-acp vbi vvn p-acp dt n1, r-crq vvz po32 n2 p-acp d j cc j-jn n1.
(80) verse (DIV2)
1185
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10669
Now Christ speakes here of the light of nature not extinguished, and so it is true euen among the heathen.
Now christ speaks Here of the Light of nature not extinguished, and so it is true even among the heathen.
av np1 vvz av pp-f dt n1 pp-f n1 xx vvn, cc av pn31 vbz j av p-acp dt j-jn.
(80) verse (DIV2)
1185
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10670
vers. 11. If ye then which are euill, &c. Here is the application of the comparison, the ground whereof was laid downe in the two former verses.
vers. 11. If you then which Are evil, etc. Here is the application of the comparison, the ground whereof was laid down in the two former Verses.
fw-la. crd cs pn22 av r-crq vbr j-jn, av av vbz dt n1 pp-f dt n1, dt n1 c-crq vbds vvn a-acp p-acp dt crd j n2.
(80) verse (DIV2)
1186
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10671
And by euill, he meanes not euery sinner, but such as are stained with malice, enuie,
And by evil, he means not every sinner, but such as Are stained with malice, envy,
cc p-acp n-jn, pns31 vvz xx d n1, cc-acp d c-acp vbr vvn p-acp n1, n1,
(80) verse (DIV2)
1186
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10672
and selfe-loue, beeing bent to seeke their owne good onely:
and Self-love, being bent to seek their own good only:
cc n1, vbg vvn pc-acp vvi po32 d j av-j:
(80) verse (DIV2)
1186
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10673
for so saith the Master to the enuious labourer, Matth. 20. 15. Is thine eye euill, because I am good? that is, art thou enuious because I am bountifull?
for so Says the Master to the envious labourer, Matthew 20. 15. Is thine eye evil, Because I am good? that is, art thou envious Because I am bountiful?
c-acp av vvz dt vvb p-acp dt j n1, np1 crd crd vbz po21 n1 j-jn, c-acp pns11 vbm j? cst vbz, vb2r pns21 j c-acp pns11 vbm j?
(80) verse (DIV2)
1186
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10674
In these words Christ giues vs to vnderstand, that it is the note of an euill man to be giuen wholly to seeke his owne good, though otherwise he liue ciuilly;
In these words christ gives us to understand, that it is the note of an evil man to be given wholly to seek his own good, though otherwise he live civilly;
p-acp d n2 np1 vvz pno12 pc-acp vvi, cst pn31 vbz dt n1 pp-f dt j-jn n1 pc-acp vbi vvn av-jn pc-acp vvi po31 d j, cs av pns31 vvb av-j;
(80) verse (DIV2)
1187
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10675
for this is a fruite of euill couetousnes and selfeloue. Experience sheweth the gricuous〈 … 〉se of this sinne:
for this is a fruit of evil covetousness and Self-love. Experience shows the gricuous〈 … 〉se of this sin:
p-acp d vbz dt n1 pp-f j-jn n1 cc vvi. n1 vvz dt n1 … vmb1 pp-f d n1:
(80) verse (DIV2)
1187
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10676
for thence come the manifold practises of iniustice, cruelty, and oppression that be in the world,
for thence come the manifold practises of injustice, cruelty, and oppression that be in the world,
c-acp av vvb dt j n2 pp-f n1, n1, cc n1 cst vbb p-acp dt n1,
(80) verse (DIV2)
1187
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10677
hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them,
hence it is that times of dearth Are made more heavy upon the poor then otherways God's hand hath sent them,
av pn31 vbz d n2 pp-f n1 vbr vvn av-dc j p-acp dt j av av npg1 n1 vhz vvn pno32,
(80) verse (DIV2)
1187
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10678
because the rich seeke their owne good and commoditie onely at such times, hence come ingrossing, deceiuing,
Because the rich seek their own good and commodity only At such times, hence come engrossing, deceiving,
c-acp dt j vvi po32 d j cc n1 av-j p-acp d n2, av vvn j-vvg, j-vvg,
(80) verse (DIV2)
1187
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10679
and inclosing to the spoile of the poore. We must therefore beware of this sinnefull practise;
and enclosing to the spoil of the poor. We must Therefore beware of this sinful practice;
cc vvg p-acp dt n1 pp-f dt j. pns12 vmb av vvi pp-f d j n1;
(80) verse (DIV2)
1187
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10680
and on the otherside giue our selues to practise goodnesse towardes others, setting our selues to the practise of loue, which seeketh not her owne things,
and on the otherside give our selves to practise Goodness towards Others, setting our selves to the practice of love, which seeks not her own things,
cc p-acp dt n1 vvb po12 n2 pc-acp vvi n1 p-acp n2-jn, vvg po12 n2 p-acp dt n1 pp-f n1, r-crq vvz xx po31 d n2,
(80) verse (DIV2)
1187
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10681
but is bountifull, that so we may shew forth our loue to God by wel-doing to our brethren;but is bountiful, that so we may show forth our love to God by welldoing to our brothers;
cc-acp vbz j, cst av pns12 vmb vvi av po12 n1 p-acp np1 p-acp j p-acp po12 n2;
(80) verse (DIV2)
1187
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10682
as the Apostle bids vs, Gal. 5. 13. Doe seruice one to another by loue;
as the Apostle bids us, Gal. 5. 13. Do service one to Another by love;
c-acp dt n1 vvz pno12, np1 crd crd vdb vvi pi p-acp j-jn p-acp n1;
(80) verse (DIV2)
1187
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10778
we our selues would be reuerenced and commended, but we hardly doe the like to others.
we our selves would be reverenced and commended, but we hardly do the like to Others.
pns12 po12 n2 vmd vbi vvn cc vvn, cc-acp pns12 av vdb dt av-j p-acp n2-jn.
(81) verse (DIV2)
1199
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10683
and Phil. 2. 4. Looke not euery man on his owne things, but euery man also on the things of other men.
and Philip 2. 4. Look not every man on his own things, but every man also on the things of other men.
cc np1 crd crd vvb xx d n1 p-acp po31 d n2, cc-acp d n1 av p-acp dt n2 pp-f j-jn n2.
(80) verse (DIV2)
1187
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10684
This was good King Iosias his practise, for which cause among many particular vertues, all his goodnesses are said to be recorded, 2. Chron. 35. 26. And Saint Paul likewise became all things to all men, that he might winne some;
This was good King Iosias his practice, for which cause among many particular Virtues, all his Goodnesses Are said to be recorded, 2. Chronicles 35. 26. And Saint Paul likewise became all things to all men, that he might win Some;
d vbds j n1 np1 po31 n1, p-acp r-crq n1 p-acp d j n2, d po31 n2 vbr vvn pc-acp vbi vvn, crd np1 crd crd np1 n1 np1 av vvd d n2 p-acp d n2, cst pns31 vmd vvi d;
(80) verse (DIV2)
1187
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10685
and though he were free from all men, yet he made himselfe seruant vnto all men, that he might winne the moe. and though he were free from all men, yet he made himself servant unto all men, that he might win the more.
cc cs pns31 vbdr j p-acp d n2, av pns31 vvd px31 n1 p-acp d n2, cst pns31 vmd vvi dt av-dc.
(80) verse (DIV2)
1187
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10686
1. Cor. 9. 19. — 22. You that are euill can giue good gifts:
1. Cor. 9. 19. — 22. You that Are evil can give good Gifts:
crd np1 crd crd — crd pn22 cst vbr j-jn vmb vvi j n2:
(80) verse (DIV2)
1187
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10687
that is, bread, fish, and such like, as Luk. 11. 11, 12. Here it is plaine, that an euill man may haue some kind of vertues in him, whereby he may doe some good works.
that is, bred, Fish, and such like, as Luk. 11. 11, 12. Here it is plain, that an evil man may have Some kind of Virtues in him, whereby he may do Some good works.
cst vbz, n1, n1, cc d av-j, c-acp np1 crd crd, crd av pn31 vbz j, cst dt j-jn n1 vmb vhb d j pp-f n2 p-acp pno31, c-crq pns31 vmb vdi d j n2.
(80) verse (DIV2)
1188
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Quest. How can this be, for an euill man wants faith, and so whatsoeuer he doth is sinne? Answ. We must know, that the gifts of the spirit are of two-sorts: Quest. How can this be, for an evil man Wants faith, and so whatsoever he does is sin? Answer We must know, that the Gifts of the Spirit Are of two-sorts:
n1. q-crq vmb d vbi, p-acp dt j-jn n1 vvz n1, cc av r-crq pns31 vdz vbz n1? np1 pns12 vmb vvi, cst dt n2 pp-f dt n1 vbr pp-f n2:
(80) verse (DIV2)
1188
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10689
some are common, whereby the corruption of mans nature is onely restrained and limited, for the maintaining of ciuill societies, that man with man may liue in some order and quietnesse:
Some Are Common, whereby the corruption of men nature is only restrained and limited, for the maintaining of civil societies, that man with man may live in Some order and quietness:
d vbr j, c-crq dt n1 pp-f ng1 n1 vbz av-j vvn cc vvn, p-acp dt vvg pp-f j n2, cst n1 p-acp n1 vmb vvi p-acp d n1 cc n1:
(80) verse (DIV2)
1188
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10690
And hence it was that among the heathen, some were iust, some mild, some liberall, &c. All these came from the spirit,
And hence it was that among the heathen, Some were just, Some mild, Some liberal, etc. All these Come from the Spirit,
cc av pn31 vbds d p-acp dt j-jn, d vbdr j, d j, d j, av av-d d vvd p-acp dt n1,
(80) verse (DIV2)
1188
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10691
yet not renuing the parties, but onely restraining their naturall wickednesse:
yet not renewing the parties, but only restraining their natural wickedness:
av xx vvg dt n2, cc-acp av-j vvg po32 j n1:
(80) verse (DIV2)
1188
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10692
And of this sort of gifts is the loue and care of parents towards their children,
And of this sort of Gifts is the love and care of Parents towards their children,
cc pp-f d n1 pp-f n2 vbz dt n1 cc n1 pp-f n2 p-acp po32 n2,
(80) verse (DIV2)
1188
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10693
and the loue of children againe towards their parents. And these and such like euill men may haue, for they are not sanctifying vertues, but rather shadowes thereof.
and the love of children again towards their Parents. And these and such like evil men may have, for they Are not sanctifying Virtues, but rather shadows thereof.
cc dt n1 pp-f n2 av p-acp po32 n2. cc d cc d av-j j-jn n2 vmb vhi, c-acp pns32 vbr xx vvg n2, cc-acp av-c n2 av.
(80) verse (DIV2)
1188
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10694
The second kinde of the gifts of the spirit are more speciall gifts and graces, whereby the corruption of mans nature is mortified and in some part abolished,
The second kind of the Gifts of the Spirit Are more special Gifts and graces, whereby the corruption of men nature is mortified and in Some part abolished,
dt ord n1 pp-f dt n2 pp-f dt n1 vbr dc j n2 cc n2, c-crq dt n1 pp-f ng1 n1 vbz vvn cc p-acp d n1 vvn,
(80) verse (DIV2)
1188
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10695
and the graces of Gods image are renued in man, whereby they become louing, meeke, iust, temperate, &c. which in the regenerate are true christian vertues,
and the graces of God's image Are renewed in man, whereby they become loving, meek, just, temperate, etc. which in the regenerate Are true christian Virtues,
cc dt n2 pp-f npg1 n1 vbr j-vvn p-acp n1, c-crq pns32 vvb vvg, j, j, j, av r-crq p-acp dt vvn vbr j njp n2,
(80) verse (DIV2)
1188
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10696
and the exercise hereof is the doing of good works indeede.
and the exercise hereof is the doing of good works indeed.
cc dt n1 av vbz dt vdg pp-f j n2 av.
(80) verse (DIV2)
1188
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10697
How much more shall your heauenly father giue good things to them that aske him? The〈 … 〉ords containe the second part of the comparison, wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children:How much more shall your heavenly father give good things to them that ask him? The〈 … 〉ords contain the second part of the comparison, wherein christ does amplify and Set out the bountifulness of God in his Gifts to his children:
c-crq av-d av-dc vmb po22 j n1 vvb j n2 p-acp pno32 cst vvb pno31? np1 … n2 vvi dt ord n1 pp-f dt n1, c-crq np1 vdz vvi cc vvi av dt n1 pp-f np1 p-acp po31 n2 p-acp po31 n2:
(80) verse (DIV2)
1189
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10698
and Saint Luke specifieth these good things, to be the gift of the holy Ghost, in regard of grace and operation.
and Saint Lycia specifieth these good things, to be the gift of the holy Ghost, in regard of grace and operation.
cc n1 av vvz d j n2, pc-acp vbi dt n1 pp-f dt j n1, p-acp n1 pp-f n1 cc n1.
(80) verse (DIV2)
1189
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10699
Here then three points are to be handled; I. Who giues these good things. II. What is giuen. III. To whom. For the first:
Here then three points Are to be handled; I. Who gives these good things. II What is given. III. To whom. For the First:
av av crd n2 vbr pc-acp vbi vvn; pns11. q-crq vvz d j n2. crd q-crq vbz vvn. np1. p-acp ro-crq. p-acp dt ord:
(80) verse (DIV2)
1190
Page 458
10700
the author of these good things is the Father: for of him, and from him, commeth euery good gift, and euery perfect giuing.
the author of these good things is the Father: for of him, and from him, comes every good gift, and every perfect giving.
dt n1 pp-f d j n2 vbz dt n1: p-acp pp-f pno31, cc p-acp pno31, vvz d j n1, cc d j vvg.
(80) verse (DIV2)
1190
Page 458
10701
Quest. But this gift is the holy Ghost, now the holy Ghost is God, how then can he bee giuen, this seemes to imply inequalitie in the Trinitie, Quest. But this gift is the holy Ghost, now the holy Ghost is God, how then can he be given, this seems to imply inequality in the Trinity,
n1. p-acp d n1 vbz dt j n1, av dt j n1 vbz np1, c-crq av vmb pns31 vbi vvn, d vvz pc-acp vvi n1 p-acp dt np1,
(80) verse (DIV2)
1190
Page 458
10702
for the person giuing must haue power and authoritie ouer the person giuen? Answ. Wee must know,
for the person giving must have power and Authority over the person given? Answer we must know,
p-acp dt n1 vvg vmb vhi n1 cc n1 p-acp dt n1 vvn? np1 pns12 vmb vvi,
(80) verse (DIV2)
1190
Page 458
10703
first, that this action of the father in giuing the holy Ghost, is not by vertue of superiour power and authoritie, but by consent;
First, that this actium of the father in giving the holy Ghost, is not by virtue of superior power and Authority, but by consent;
ord, cst d n1 pp-f dt n1 p-acp vvg dt j n1, vbz xx p-acp n1 pp-f j-jn n1 cc n1, cc-acp p-acp n1;
(80) verse (DIV2)
1190
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10704
the holy Ghost is freely willing to be giuen of the father:
the holy Ghost is freely willing to be given of the father:
dt j n1 vbz av-j j pc-acp vbi vvn pp-f dt n1:
(80) verse (DIV2)
1190
Page 458
10705
for all three persons beeing one and the same God, must needs haue one and the same will,
for all three Persons being one and the same God, must needs have one and the same will,
c-acp d crd n2 vbg crd cc dt d np1, vmb av vhi crd cc dt d n1,
(80) verse (DIV2)
1190
Page 458
10706
as in all things, so in this gift.
as in all things, so in this gift.
c-acp p-acp d n2, av p-acp d n1.
(80) verse (DIV2)
1190
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10707
Secondly, this giuing is not in essence or person, but in regard of operation and grace;
Secondly, this giving is not in essence or person, but in regard of operation and grace;
ord, d vvg vbz xx p-acp n1 cc n1, cc-acp p-acp n1 pp-f n1 cc n1;
(80) verse (DIV2)
1190
Page 458
10708
as loue, ioy, peace, &c. in the hearts of Gods children. II. Point. What are these good things giuen? Answ. The holy Ghost. Quest.
as love, joy, peace, etc. in the hearts of God's children. II Point. What Are these good things given? Answer The holy Ghost. Quest.
c-acp n1, n1, n1, av p-acp dt n2 pp-f npg1 n2. crd n1. q-crq vbr d j n2 vvn? np1 dt j n1. n1.
(80) verse (DIV2)
1190
Page 458
10709
Why should the father giue the holy Ghost, and not the holy Ghost as well giue the father, seeing they are equall? Answ. The reason is,
Why should the father give the holy Ghost, and not the holy Ghost as well give the father, seeing they Are equal? Answer The reason is,
q-crq vmd dt n1 vvb dt j n1, cc xx dt j n1 c-acp av vvi dt n1, vvg pns32 vbr j-jn? np1 dt n1 vbz,
(80) verse (DIV2)
1191
Page 458
10710
because of that order which the diuine wisedome manifesteth in the Trinitie;
Because of that order which the divine Wisdom manifesteth in the Trinity;
c-acp pp-f d n1 r-crq dt j-jn n1 vvz p-acp dt np1;
(80) verse (DIV2)
1191
Page 458
10711
for though all three persons bee equall in all ▪ properties of the godhead, which is one and the same in them all;
for though all three Persons be equal in all ▪ properties of the godhead, which is one and the same in them all;
c-acp cs d crd n2 vbb j-jn p-acp d ▪ n2 pp-f dt n1, r-crq vbz crd cc dt d p-acp pno32 d;
(80) verse (DIV2)
1191
Page 458
10712
yet they are distinct in order, the father beeing the first person, the sonne not the first, but the second;
yet they Are distinct in order, the father being the First person, the son not the First, but the second;
av pns32 vbr j p-acp n1, dt n1 vbg dt ord n1, dt n1 xx dt ord, cc-acp dt ord;
(80) verse (DIV2)
1191
Page 458
10713
and the holy Ghost not the first person, nor the second, but the third:
and the holy Ghost not the First person, nor the second, but the third:
cc dt j n1 xx dt ord n1, ccx dt ord, cc-acp dt ord:
(80) verse (DIV2)
1191
Page 458
10714
and hence it is, that the father giues the sonne, both the father and the sonne giue the holy Ghost;
and hence it is, that the father gives the son, both the father and the son give the holy Ghost;
cc av pn31 vbz, cst dt n1 vvz dt n1, d dt n1 cc dt n1 vvb dt j n1;
(80) verse (DIV2)
1191
Page 458
10715
yet not in person, but in regard of gifts and operation, and that by free and equall consent, not from superioritie, or by constraint.
yet not in person, but in regard of Gifts and operation, and that by free and equal consent, not from superiority, or by constraint.
av xx p-acp n1, cc-acp p-acp n1 pp-f n2 cc n1, cc cst p-acp j cc j-jn n1, xx p-acp n1, cc p-acp n1.
(80) verse (DIV2)
1191
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10716
III. Point. To whom doth the father giue this gift of the holy Ghost? Answ. To them that aske him. III. Point. To whom does the father give this gift of the holy Ghost? Answer To them that ask him.
np1. n1. p-acp ro-crq vdz dt n1 vvb d n1 pp-f dt j n1? np1 p-acp pno32 cst vvb pno31.
(80) verse (DIV2)
1192
Page 458
10717
Hence some would gather, that man hath free will by nature in his conuersion, because hee must first aske,
Hence Some would gather, that man hath free will by nature in his conversion, Because he must First ask,
av d vmd vvi, cst n1 vhz j n1 p-acp n1 p-acp po31 n1, c-acp pns31 vmb ord vvi,
(80) verse (DIV2)
1192
Page 458
10718
and then comes the gift of the holy Ghost. Answ. We must know, that by the holy Ghost here is meant;
and then comes the gift of the holy Ghost. Answer We must know, that by the holy Ghost Here is meant;
cc av vvz dt n1 pp-f dt j n1. np1 pns12 vmb vvi, cst p-acp dt j n1 av vbz vvn;
(80) verse (DIV2)
1192
Page 458
10719
not the beginning of grace, but the increase thereof, and a greater measure of gifts, with a more sensible feeling of them:
not the beginning of grace, but the increase thereof, and a greater measure of Gifts, with a more sensible feeling of them:
xx dt n1 pp-f n1, cc-acp dt n1 av, cc dt jc n1 pp-f n2, p-acp dt av-dc j n-vvg pp-f pno32:
(80) verse (DIV2)
1192
Page 458
10720
for this promise is made to Gods children that aske, which no•e can be, but by the holy Ghost.
for this promise is made to God's children that ask, which no•e can be, but by the holy Ghost.
p-acp d n1 vbz vvn p-acp npg1 n2 cst vvb, r-crq n1 vmb vbi, cc-acp p-acp dt j n1.
(80) verse (DIV2)
1192
Page 458
10819
Now the meaning beeing thus opened, the reason standeth thus, beeing drawne from diuine testimonie.
Now the meaning being thus opened, the reason Stands thus, being drawn from divine testimony.
av dt n1 vbg av vvn, dt n1 vvz av, vbg vvn p-acp j-jn n1.
(81) verse (DIV2)
1206
Page 463
10721
See this in the Disciples, Ioh. 20. 22. Christ said to Disciples, who had true grace before, Receiue the holy Ghost: and yet also after that, the holy Ghost came downe vpon them in the forme of clouen tongues of fire, Act. 〈 … 〉.
See this in the Disciples, John 20. 22. christ said to Disciples, who had true grace before, Receive the holy Ghost: and yet also After that, the holy Ghost Come down upon them in the Form of cloven tongues of fire, Act. 〈 … 〉.
vvb d p-acp dt n2, np1 crd crd np1 vvd p-acp n2, r-crq vhd j n1 a-acp, vvb dt j n1: cc av av p-acp d, dt j n1 vvd a-acp p-acp pno32 p-acp dt n1 pp-f vvn n2 pp-f n1, n1 〈 … 〉.
(80) verse (DIV2)
1192
Page 459
10722
Now these latter giuings, were in regard of greater measure, as it is said, they were filled with the holy Ghost, v. 3. Againe, by them that aske, is not meant euery one that vttereth words of request to God;
Now these latter givings, were in regard of greater measure, as it is said, they were filled with the holy Ghost, v. 3. Again, by them that ask, is not meant every one that uttereth words of request to God;
av d d n2-vvg, vbdr p-acp n1 pp-f jc n1, c-acp pn31 vbz vvn, pns32 vbdr vvn p-acp dt j n1, n1 crd av, p-acp pno32 cst vvb, vbz xx vvn d pi cst vvz n2 pp-f n1 p-acp np1;
(80) verse (DIV2)
1192
Page 459
10723
but those that aske in faith, and pray aright by graced-as Rom. 10. 14. How can they call on him, in whom they haue not beleeued? and Rom. 8. 26. We know not what to pray as we ought,
but those that ask in faith, and pray aright by graced-as Rom. 10. 14. How can they call on him, in whom they have not believed? and Rom. 8. 26. We know not what to pray as we ought,
cc-acp d cst vvb p-acp n1, cc vvb av p-acp j np1 crd crd q-crq vmb pns32 vvi p-acp pno31, p-acp ro-crq pns32 vhb xx vvn? cc np1 crd crd pns12 vvb xx r-crq pc-acp vvi c-acp pns12 vmd,
(80) verse (DIV2)
1192
Page 459
10724
but the spirit helpeth our infirmities — and maketh request for the Saints, according to the will of God, v. 27. Use. 1. Hence we learne, that grace is giuen not to the idle, but to them that vse the good meanes ordained of God for the obtaining of grace; but the Spirit Helpeth our infirmities — and makes request for the Saints, according to the will of God, v. 27. Use. 1. Hence we Learn, that grace is given not to the idle, but to them that use the good means ordained of God for the obtaining of grace;
cc-acp dt n1 vvz po12 n2 — cc vv2 n1 p-acp dt n2, vvg p-acp dt n1 pp-f np1, n1 crd n1. crd av pns12 vvb, cst n1 vbz vvn xx p-acp dt j, cc-acp p-acp pno32 cst vvb dt j n2 vvn pp-f np1 p-acp dt n-vvg pp-f n1;
(80) verse (DIV2)
1192
Page 459
10725
as the holy exercises of the word, in hearing, reading, meditation, and humble and earnest praier:
as the holy exercises of the word, in hearing, reading, meditation, and humble and earnest prayer:
c-acp dt j n2 pp-f dt n1, p-acp vvg, vvg, n1, cc j cc j n1:
(80) verse (DIV2)
1193
Page 459
10726
and therefore, if we would haue grace, we must diligently exercise our seluos in these means;
and Therefore, if we would have grace, we must diligently exercise our seluos in these means;
cc av, cs pns12 vmd vhi n1, pns12 vmb av-j vvi po12 fw-la p-acp d n2;
(80) verse (DIV2)
1193
Page 459
10727
for faith comes by hearing, Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace:
for faith comes by hearing, Rom. 10. 17. And God's children in all ages have used the means to get grace:
p-acp n1 vvz p-acp vvg, np1 crd crd np1 npg1 n2 p-acp d n2 vhb vvn dt n2 pc-acp vvi n1:
(80) verse (DIV2)
1193
Page 459
10728
Lament. 5. 21. Turne thou vs, O Lord, vnto thee, and we shall be turned: and Dauid is plentifull in the meanes, whereby he abounded in grace:
Lament. 5. 21. Turn thou us, Oh Lord, unto thee, and we shall be turned: and David is plentiful in the means, whereby he abounded in grace:
vvb. crd crd vvb pns21 pno12, uh n1, p-acp pno21, cc pns12 vmb vbi vvn: cc np1 vbz j p-acp dt n2, c-crq pns31 vvd p-acp n1:
(80) verse (DIV2)
1193
Page 459
10729
Psal. 119. 33. Teach me, O Lord, the way of thy sbatutes:
Psalm 119. 33. Teach me, Oh Lord, the Way of thy sbatutes:
np1 crd crd vvb pno11, uh n1, dt n1 pp-f po21 n2:
(80) verse (DIV2)
1193
Page 459
10730
and verse 99. I haue b•d more vnderstanding then all my Teachers, for thy restimonies are my meditation.
and verse 99. I have b•d more understanding then all my Teachers, for thy restimonies Are my meditation.
cc n1 crd pns11 vhb vvn dc n1 cs d po11 n2, p-acp po21 n2 vbr po11 n1.
(80) verse (DIV2)
1193
Page 459
10731
So Christs Disciples did not onely heare him preach, but desired to bee instructed in those things which they knew not, Matth. 13. 36. Declare to vs the meaning of the parable:
So Christ Disciples did not only hear him preach, but desired to be instructed in those things which they knew not, Matthew 13. 36. Declare to us the meaning of the parable:
av npg1 n2 vdd xx av-j vvi pno31 vvi, cc-acp vvd pc-acp vbi vvn p-acp d n2 r-crq pns32 vvd xx, np1 crd crd vvb p-acp pno12 dt n1 pp-f dt n1:
(80) verse (DIV2)
1193
Page 459
10732
also they prayed him to increase their faith, Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world;
also they prayed him to increase their faith, Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world;
av pns32 vvd pno31 pc-acp vvi po32 n1, np1 crd crd av cs pns12 vmb vvi dt n1 pp-f d n1 cc n1 pp-f n1 r-crq vvz p-acp dt n1;
(80) verse (DIV2)
1193
Page 459
10733
namely, contempt or negligence in the meanes which God hath ordained for the obtaining of grace:
namely, contempt or negligence in the means which God hath ordained for the obtaining of grace:
av, n1 cc n1 p-acp dt n2 r-crq np1 vhz vvn p-acp dt n-vvg pp-f n1:
(80) verse (DIV2)
1193
Page 459
10734
for the heart of the negligent is like the field of the sluggard, that hath no corne in it, but is ouer-growne with briers and th••nes.
for the heart of the negligent is like the field of the sluggard, that hath no corn in it, but is overgrown with briers and th••nes.
c-acp dt n1 pp-f dt j vbz av-j dt n1 pp-f dt n1, cst vhz dx n1 p-acp pn31, p-acp vbz vvn p-acp n2 cc n2.
(80) verse (DIV2)
1193
Page 459
10735
Secondly, this serues for the comfort of those that haue as yet but the beginnings of grace, in small and weake measure;
Secondly, this serves for the Comfort of those that have as yet but the beginnings of grace, in small and weak measure;
ord, d vvz p-acp dt n1 pp-f d cst vhb p-acp av p-acp dt n2 pp-f n1, p-acp j cc j n1;
(80) verse (DIV2)
1194
Page 459
10736
they must not bee discouraged, for God hath plentie of grace in store:
they must not be discouraged, for God hath plenty of grace in store:
pns32 vmb xx vbi vvn, c-acp np1 vhz n1 pp-f n1 p-acp n1:
(80) verse (DIV2)
1194
Page 459
10737
if they can but find and feele their want of grace, and lament it vnto God, vsing the meanes of the word & praier to get supply;
if they can but find and feel their want of grace, and lament it unto God, using the means of the word & prayer to get supply;
cs pns32 vmb cc-acp vvi cc vvi po32 n1 pp-f n1, cc vvi pn31 p-acp np1, vvg dt n2 pp-f dt n1 cc n1 pc-acp vvi n1;
(80) verse (DIV2)
1194
Page 459
10738
here is a promise of the holy Ghost, who is the storehouse and fountaine of all grace.
Here is a promise of the holy Ghost, who is the storehouse and fountain of all grace.
av vbz dt n1 pp-f dt j n1, r-crq vbz dt n1 cc n1 pp-f d n1.
(80) verse (DIV2)
1194
Page 459
10739
Thirdly, this serues for a good ground to confute sundrie •rrours;
Thirdly, this serves for a good ground to confute sundry •rrours;
ord, d vvz p-acp dt j n1 pc-acp vvi j n2;
(80) verse (DIV2)
1195
Page 459
10740
as first, the opinion of vniuersall grace, wherby some hold, that euery man may be saued if he will;
as First, the opinion of universal grace, whereby Some hold, that every man may be saved if he will;
c-acp ord, dt n1 pp-f j n1, c-crq d n1, cst d n1 vmb vbi vvn cs pns31 vmb;
(80) verse (DIV2)
1195
Page 459
10741
for the promise of the holy Ghost (without which none can be saued) is not vniuersall,
for the promise of the holy Ghost (without which none can be saved) is not universal,
p-acp dt n1 pp-f dt j n1 (p-acp r-crq pix vmb vbi vvn) vbz xx j,
(80) verse (DIV2)
1195
Page 459
10742
but here made with restr•int to those that aske according to Gods will, which none can doe without the spirit, which must teach vs to pray in faith, without which wee receiue nothing from God, Iam. 1. 7. Secondly, this ouerthroweth the fond conceit of Anabaptists and Familists, which looke for the spirit by reuelation,
but Here made with restr•int to those that ask according to God's will, which none can do without the Spirit, which must teach us to pray in faith, without which we receive nothing from God, Iam. 1. 7. Secondly, this Overthroweth the found conceit of Anabaptists and Familists, which look for the Spirit by Revelation,
cc-acp av vvn p-acp n1 p-acp d cst vvb vvg p-acp n2 vmb, r-crq pix vmb vdi p-acp dt n1, r-crq vmb vvi pno12 pc-acp vvi p-acp n1, p-acp r-crq pns12 vvb pix p-acp np1, np1 crd crd ord, d vvz dt j n1 pp-f np1 cc np2, r-crq vvb p-acp dt n1 p-acp n1,
(80) verse (DIV2)
1195
Page 460
10743
and not in the exercise of the word and praier.
and not in the exercise of the word and prayer.
cc xx p-acp dt n1 pp-f dt n1 cc n1.
(80) verse (DIV2)
1195
Page 460
10744
But we must looke to the meanes, in which God giues the spirit, and out of that meanes, we are more subiect to the delusions of Satan,
But we must look to the means, in which God gives the Spirit, and out of that means, we Are more Subject to the delusions of Satan,
cc-acp pns12 vmb vvi p-acp dt n2, p-acp r-crq np1 vvz dt n1, cc av pp-f d n2, pns12 vbr av-dc j-jn p-acp dt n2 pp-f np1,
(80) verse (DIV2)
1195
Page 460
10745
then to the operation of the holy Ghost.
then to the operation of the holy Ghost.
av p-acp dt n1 pp-f dt j n1.
(80) verse (DIV2)
1195
Page 460
10746
Thirdly, this also confuteth the errour of the Church of Rome, who teach, that a man by the good vse of the gifts of nature, may come to obtaine the gifts of the holy Ghost.
Thirdly, this also confuteth the error of the Church of Rome, who teach, that a man by the good use of the Gifts of nature, may come to obtain the Gifts of the holy Ghost.
ord, d av vvz dt n1 pp-f dt n1 pp-f np1, r-crq vvb, cst dt n1 p-acp dt j n1 pp-f dt n2 pp-f n1, vmb vvi pc-acp vvi dt n2 pp-f dt j n1.
(80) verse (DIV2)
1195
Page 460
10747
But there is no larger promise then this in all the Scripture, where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith, which we cannot doe by nature, but by grace.
But there is no larger promise then this in all the Scripture, where the Gifts of the holy ghost Are promised to the exercise of the gift of prayer in faith, which we cannot do by nature, but by grace.
p-acp pc-acp vbz dx jc n1 cs d p-acp d dt n1, c-crq dt n2 pp-f dt j n1 vbr vvn p-acp dt n1 pp-f dt n1 pp-f n1 p-acp n1, r-crq pns12 vmbx vdi p-acp n1, cc-acp p-acp n1.
(80) verse (DIV2)
1195
Page 460
10748
And besides, when we aske in faith by grace, this is no cause of the gifts of the spirit which wee receiue,
And beside, when we ask in faith by grace, this is no cause of the Gifts of the Spirit which we receive,
cc a-acp, c-crq pns12 vvb p-acp n1 p-acp n1, d vbz dx n1 pp-f dt n2 pp-f dt n1 r-crq pns12 vvb,
(80) verse (DIV2)
1195
Page 460
10749
but onely a discharge of our dutie in the exercise of the meanes which God hath appointed ▪ whereupon followeth the increase of grace,
but only a discharge of our duty in the exercise of the means which God hath appointed ▪ whereupon follows the increase of grace,
cc-acp av-j dt n1 pp-f po12 n1 p-acp dt n1 pp-f dt n2 r-crq np1 vhz vvn ▪ c-crq vvz dt n1 pp-f n1,
(80) verse (DIV2)
1195
Page 460
10750
yet no way of our merit, but from Gods free mercie and his bountie.
yet no Way of our merit, but from God's free mercy and his bounty.
av dx n1 pp-f po12 n1, cc-acp p-acp npg1 j n1 cc po31 n1.
(80) verse (DIV2)
1195
Page 460
10751
Verse 12. Therefore whatsoeuer ye would that men should doe to you, euen so doe ye to them;
Verse 12. Therefore whatsoever you would that men should do to you, even so do you to them;
n1 crd av r-crq pn22 vmd d n2 vmd vdi p-acp pn22, av av vdb pn22 p-acp pno32;
(81) verse (DIV2)
1195
Page 460
10752
for this is the Law and the Prophets.
for this is the Law and the prophets.
c-acp d vbz dt n1 cc dt n2.
(81) verse (DIV2)
1195
Page 460
10753
This verse containes the fourth part of this Chapter, concerning equitie and instice. And it consists of two branches;
This verse contains the fourth part of this Chapter, Concerning equity and Justice. And it consists of two branches;
d n1 vvz dt ord n1 pp-f d n1, vvg n1 cc n1. cc pn31 vvz pp-f crd n2;
(81) verse (DIV2)
1196
Page 460
10754
a commaundement, Whatsoeuer ye would, &c. and a reason, for this is the Law and the Prophets. For the first:
a Commandment, Whatsoever you would, etc. and a reason, for this is the Law and the prophets. For the First:
dt n1, r-crq pn22 vmd, av cc dt n1, p-acp d vbz dt n1 cc dt n2. p-acp dt ord:
(81) verse (DIV2)
1196
Page 460
10755
The meaning. The commandement is propounded in a forme of speech that hath reference to some thing going before;The meaning. The Commandment is propounded in a Form of speech that hath Referente to Some thing going before;
dt n1. dt n1 vbz vvn p-acp dt n1 pp-f n1 cst vhz n1 p-acp d n1 vvg a-acp;
(81) verse (DIV2)
1196
Page 460
10776
In other mens doings towards our selues, wee are masters able to teach them what they ought to doe;
In other men's doings towards our selves, we Are Masters able to teach them what they ought to do;
p-acp j-jn ng2 n2-vdg p-acp po12 n2, pns12 vbr n2 j pc-acp vvi pno32 r-crq pns32 vmd pc-acp vdi;
(81) verse (DIV2)
1199
Page 461
10756
Therefore whatsoeuer, &c. and yet it seemeth very hard, that it should depend either vpon the doctrine of praier, or of dispensing the word,Therefore whatsoever, etc. and yet it seems very hard, that it should depend either upon the Doctrine of prayer, or of dispensing the word,
av r-crq, av cc av pn31 vvz av av-j, cst pn31 vmd vvi d p-acp dt n1 pp-f n1, cc pp-f vvg dt n1,
(81) verse (DIV2)
1196
Page 460
10757
or of rash iudgement. Why then is it said therefore? &c. Some thinke it is to be referred to the doctrine of Iustice, which was deliuered in the fift Chapter,
or of rash judgement. Why then is it said Therefore? etc. some think it is to be referred to the Doctrine of justice, which was Delivered in the fift Chapter,
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(81) verse (DIV2)
1196
Page 460
10758
but that is scarse probable, because so many different points of doctrine are handled betweene.
but that is scarce probable, Because so many different points of Doctrine Are handled between.
cc-acp cst vbz av-j j, c-acp av d j n2 pp-f n1 vbr vvn p-acp.
(81) verse (DIV2)
1196
Page 460
10759
Others thinke that it doth not depend of any thing that went before, but that the word ( therfore ) doth aboūd;
Others think that it does not depend of any thing that went before, but that the word (Therefore) does abound;
ng2-jn vvb cst pn31 vdz xx vvi pp-f d n1 cst vvd a-acp, cc-acp cst dt n1 (av) vdz vvi;
(81) verse (DIV2)
1196
Page 460
10760
and this is more probable, for such particles doe sometimes abound: Ioh. 1. 20 he denied and said, because • I am not the Christ:
and this is more probable, for such particles do sometime abound: John 1. 20 he denied and said, Because • I am not the christ:
cc d vbz av-dc j, c-acp d n2 vdb av vvi: np1 crd crd pns31 vvd cc vvd, c-acp • pns11 vbm xx dt np1:
(81) verse (DIV2)
1196
Page 460
10761
where the word ( because ) doth abound. Now though the word therefore doe abound, yet it is not without his vse;
where the word (Because) does abound. Now though the word Therefore do abound, yet it is not without his use;
c-crq dt n1 (c-acp) vdz vvi. av cs dt n1 av vdb vvi, av pn31 vbz xx p-acp po31 n1;
(81) verse (DIV2)
1196
Page 460
10762
for it imports that the doctrine here deliuered is a speciall doctrine, and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon.
for it imports that the Doctrine Here Delivered is a special Doctrine, and a main conclusion inferred upon diverse particular duties of justice before Delivered in the Whole Sermon.
c-acp pn31 vvz cst dt n1 av vvn vbz dt j n1, cc dt j n1 vvn p-acp j j n2 pp-f n1 a-acp vvn p-acp dt j-jn n1.
(81) verse (DIV2)
1196
Page 460
10763
Whatsoeuer ] It may seeme that this ought not to be so, for many desire and wish euil vnto themselues;Whatsoever ] It may seem that this ought not to be so, for many desire and wish evil unto themselves;
r-crq ] pn31 vmb vvi cst d vmd xx pc-acp vbi av, c-acp d n1 cc vvi j-jn p-acp px32;
(81) verse (DIV2)
1197
Page 460
10764
as children, that they may haue their wils to take their pleasure, and not be held in subiection vnto their parents, or held to good education:
as children, that they may have their wills to take their pleasure, and not be held in subjection unto their Parents, or held to good education:
c-acp n2, cst pns32 vmb vhi po32 n2 pc-acp vvi po32 n1, cc xx vbi vvn p-acp n1 p-acp po32 n2, cc vvd p-acp j n1:
(81) verse (DIV2)
1197
Page 461
10765
and so idle persons wish euill vnto themselues, for they would not bee set a worke.
and so idle Persons wish evil unto themselves, for they would not be Set a work.
cc av j n2 vvb j-jn p-acp px32, c-acp pns32 vmd xx vbi vvn dt n1.
(81) verse (DIV2)
1197
Page 461
10766
Wee are therefore to know, that this must not be vnderstood of euil wishes, but of a will and desire wel ordered, either by grace,
we Are Therefore to know, that this must not be understood of evil wishes, but of a will and desire well ordered, either by grace,
pns12 vbr av pc-acp vvi, cst d vmb xx vbi vvn pp-f j-jn n2, cc-acp pp-f dt n1 cc vvi av vvn, av-d p-acp n1,
(81) verse (DIV2)
1197
Page 461
10767
and according to the written word; or at least, by the light of naturall knowledge, and conscience:
and according to the written word; or At least, by the Light of natural knowledge, and conscience:
cc vvg p-acp dt j-vvn n1; cc p-acp ds, p-acp dt n1 pp-f j n1, cc n1:
(81) verse (DIV2)
1197
Page 461
10768
so that Christs meaning is this; as if he had said, Whatsoeuer thing, either by the light of nature, and conscience,
so that Christ meaning is this; as if he had said, Whatsoever thing, either by the Light of nature, and conscience,
av cst npg1 n1 vbz d; c-acp cs pns31 vhd vvn, r-crq n1, av-d p-acp dt n1 pp-f n1, cc n1,
(81) verse (DIV2)
1197
Page 461
10769
or by direction from Gods word, you would wish that men should doe to you, that doe ye vnto them. or by direction from God's word, you would wish that men should do to you, that do you unto them.
cc p-acp n1 p-acp npg1 n1, pn22 vmd vvi d n2 vmd vdi p-acp pn22, cst vdb pn22 p-acp pno32.
(81) verse (DIV2)
1197
Page 461
10770
The commaundement thus explaned, containeth two things; I. The thing to be ruled and ordered; namely, our actions to other men.
The Commandment thus explained, Containeth two things; I The thing to be ruled and ordered; namely, our actions to other men.
dt n1 av vvn, vvz crd n2; uh dt n1 pc-acp vbi vvn cc vvn; av, po12 n2 p-acp j-jn n2.
(81) verse (DIV2)
1198
Page 461
10771
II. The rule it selfe that must order all our sayings and doings towards others;
II The Rule it self that must order all our sayings and doings towards Others;
crd dt n1 pn31 n1 cst vmb vvi d po12 n2-vvg cc n2-vdg p-acp n2-jn;
(81) verse (DIV2)
1198
Page 461
10772
to wit, that desire of iustice & equity, which euery man by nature would haue others shew to him in all things.
to wit, that desire of Justice & equity, which every man by nature would have Others show to him in all things.
p-acp n1, cst n1 pp-f n1 cc n1, r-crq d n1 p-acp n1 vmd vhi n2-jn vvb p-acp pno31 p-acp d n2.
(81) verse (DIV2)
1198
Page 461
10773
In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature;
In this Commandment our Saviour christ would let us see a notable property of our corrupt nature;
p-acp d n1 po12 n1 np1 vmd vvi pno12 vvi dt j n1 pp-f po12 j n1;
(81) verse (DIV2)
1199
Page 461
10774
namely, that we are forward and diligent to exact iustice and equitie at other mens hands towards vs,
namely, that we Are forward and diligent to exact Justice and equity At other men's hands towards us,
av, cst pns12 vbr j cc j pc-acp vvi n1 cc n1 p-acp j-jn ng2 n2 p-acp pno12,
(81) verse (DIV2)
1199
Page 461
10775
but flacke and backeward to yeeld the same to others againe.
but flack and backward to yield the same to Others again.
cc-acp j-jn cc j pc-acp vvi dt d p-acp n2-jn av.
(81) verse (DIV2)
1199
Page 461
10779
Secondly, here we are taught, to auoyd all practises, whereby wee might hurt our neighbour, either in body, goods, or good name;
Secondly, Here we Are taught, to avoid all practises, whereby we might hurt our neighbour, either in body, goods, or good name;
ord, av pns12 vbr vvn, pc-acp vvi d n2, c-crq pns12 vmd vvi po12 n1, av-d p-acp n1, n2-j, cc j n1;
(81) verse (DIV2)
1200
Page 461
10780
as lying, slaundering, vsurie, oppression, and such like: this naturall reason might teach vs, for wouldest not thou haue others to defame, hurt,
as lying, slandering, Usury, oppression, and such like: this natural reason might teach us, for Wouldst not thou have Others to defame, hurt,
c-acp vvg, vvg, n1, n1, cc d av-j: d j n1 vmd vvi pno12, c-acp vmd2 xx pns21 vhi n2-jn pc-acp vvi, n1,
(81) verse (DIV2)
1200
Page 461
10781
or oppresse thee? then doe not this to them ▪ for the rule is not, doe as men doe to thee,
or oppress thee? then do not this to them ▪ for the Rule is not, do as men do to thee,
cc vvb pno21? av vdb xx d p-acp pno32 ▪ p-acp dt n1 vbz xx, vdb c-acp n2 vdb p-acp pno21,
(81) verse (DIV2)
1200
Page 461
10782
but doe to others, as thou wouldest haue them doe to thee:
but do to Others, as thou Wouldst have them do to thee:
cc-acp vdb p-acp n2-jn, c-acp pns21 vmd2 vhi pno32 vdb p-acp pno21:
(81) verse (DIV2)
1200
Page 461
10783
and it is the corruption of nature, that mooues men to seeke their owne aduantage and preferment, by the losse and debasing of others.
and it is the corruption of nature, that moves men to seek their own advantage and preferment, by the loss and debasing of Others.
cc pn31 vbz dt n1 pp-f n1, cst vvz n2 pc-acp vvi po32 d n1 cc n1, p-acp dt n1 cc vvg pp-f n2-jn.
(81) verse (DIV2)
1200
Page 461
10784
Thirdly, here we learne, that in common iniuries wherein wee are wronged by others, we must not requite like for like; but doe good for euill:
Thirdly, Here we Learn, that in Common injuries wherein we Are wronged by Others, we must not requite like for like; but do good for evil:
ord, av pns12 vvb, cst p-acp j n2 c-crq pns12 vbr vvn p-acp n2-jn, pns12 vmb xx vvi av-j p-acp av-j; cc-acp vdb j p-acp n-jn:
(81) verse (DIV2)
1201
Page 461
10785
we must not looke at that which they doe to vs, but at that which we would they should doe.
we must not look At that which they do to us, but At that which we would they should do.
pns12 vmb xx vvi p-acp d r-crq pns32 vdb p-acp pno12, cc-acp p-acp d r-crq pns12 vmd pns32 vmd vdi.
(81) verse (DIV2)
1201
Page 461
10786
Fourthly, henee wee learne, that in matters of commoditie whereabout we deale in the world, we must not only look vnto our selues,
Fourthly, henee we Learn, that in matters of commodity whereabout we deal in the world, we must not only look unto our selves,
ord, n1 pns12 vvb, cst p-acp n2 pp-f n1 c-crq pns12 vvb p-acp dt n1, pns12 vmb xx av-j vvi p-acp po12 n2,
(81) verse (DIV2)
1202
Page 461
10787
but also seeke the good of our neighbours:
but also seek the good of our neighbours:
cc-acp av vvi dt j pp-f po12 n2:
(81) verse (DIV2)
1202
Page 461
10788
it is the maner of men to seeke thēselues only in their affairs, & each man will •el as deere as he can, according to the prouerb, Euery man for himselfe, and God for us all:
it is the manner of men to seek themselves only in their affairs, & each man will •el as deer as he can, according to the proverb, Every man for himself, and God for us all:
pn31 vbz dt n1 pp-f n2 pc-acp vvi px32 j p-acp po32 n2, cc d n1 vmb vvi c-acp j-jn c-acp pns31 vmb, vvg p-acp dt n1, d n1 p-acp px31, cc np1 p-acp pno12 d:
(81) verse (DIV2)
1202
Page 461
10789
but neither the saying, nor the practise is from God; he would haue vs according to the law of nature, to seeke the common good,
but neither the saying, nor the practice is from God; he would have us according to the law of nature, to seek the Common good,
p-acp dx dt n-vvg, ccx dt n1 vbz p-acp np1; pns31 vmd vhi pno12 p-acp p-acp dt n1 pp-f n1, pc-acp vvi dt j j,
(81) verse (DIV2)
1202
Page 461
10790
and to doe as we would be done vnto.
and to do as we would be done unto.
cc pc-acp vdi c-acp pns12 vmd vbi vdn p-acp.
(81) verse (DIV2)
1202
Page 462
10791
Fiftly, this rule of equity cuts the throat of all those pretences, wherby bad dealing is smoothed ouer in the world;
Fifty, this Rule of equity cuts the throat of all those pretences, whereby bad dealing is smoothed over in the world;
ord, d n1 pp-f n1 vvz dt n1 pp-f d d n2, c-crq j n-vvg vbz vvn a-acp p-acp dt n1;
(81) verse (DIV2)
1203
Page 462
10792
for ill minded persons vse to colour their doings with these and such like sayings:
for ill minded Persons use to colour their doings with these and such like sayings:
p-acp j-jn j-vvn n2 vvb pc-acp vvi po32 n2-vdg p-acp d cc d j n2-vvg:
(81) verse (DIV2)
1203
Page 462
10793
the gripple seller saith, The thing is mine, may I not make of mine owne what I can:
the gripple seller Says, The thing is mine, may I not make of mine own what I can:
dt j-jn n1 vvz, dt n1 vbz png11, vmb pns11 xx vvi pp-f po11 d r-crq pns11 vmb:
(81) verse (DIV2)
1203
Page 462
10794
the deceiuer saith, he thrusts his ware on no man:
the deceiver Says, he thrusts his ware on no man:
dt n1 vvz, pns31 vvz po31 n1 p-acp dx n1:
(81) verse (DIV2)
1203
Page 462
10795
the vsurer saith, he bids no man hire his money, but others intreat it of him, and giue him thanks:
the usurer Says, he bids no man hire his money, but Others entreat it of him, and give him thanks:
dt n1 vvz, pns31 vvz dx n1 vvi po31 n1, cc-acp n2-jn vvb pn31 pp-f pno31, cc vvi pno31 n2:
(81) verse (DIV2)
1203
Page 462
10796
but these pretences are nought, these men follow a crooked line, they ought to see in their owne hearts,
but these pretences Are nought, these men follow a crooked line, they ought to see in their own hearts,
cc-acp d n2 vbr pix, d n2 vvb dt j n1, pns32 vmd pc-acp vvi p-acp po32 d n2,
(81) verse (DIV2)
1203
Page 462
10797
whether they would haue other men deale so with them:
whither they would have other men deal so with them:
cs pns32 vmd vhi j-jn n2 vvb av p-acp pno32:
(81) verse (DIV2)
1203
Page 462
10798
the vsurer may pretend he pleasures the poore, but his helpe is no better then his is, that giues a draught of colde water to him that is in a burning feauer, which seemes pleasant at the first,
the usurer may pretend he pleasures the poor, but his help is no better then his is, that gives a draught of cold water to him that is in a burning fever, which seems pleasant At the First,
dt n1 vmb vvi pns31 n2 dt j, cc-acp po31 n1 vbz dx jc cs png31 vbz, cst vvz dt n1 pp-f j-jn n1 p-acp pno31 cst vbz p-acp dt j-vvg n1, r-crq vvz j p-acp dt ord,
(81) verse (DIV2)
1203
Page 462
10799
but after turnes to his great annoyance.
but After turns to his great annoyance.
cc-acp p-acp n2 p-acp po31 j n1.
(81) verse (DIV2)
1203
Page 462
10820
That which is the summe of the Law and of the Prophets touching equitie, must be done.
That which is the sum of the Law and of the prophets touching equity, must be done.
cst r-crq vbz dt n1 pp-f dt n1 cc pp-f dt n2 vvg n1, vmb vbi vdn.
(81) verse (DIV2)
1207
Page 463
10800
Sixtly, we would haue all men to shew forth their loue vnto vs, wee then must be as carefull to shew forth our loue to others, by the practise of all good duties.
Sixty, we would have all men to show forth their love unto us, we then must be as careful to show forth our love to Others, by the practice of all good duties.
ord, pns12 vmd vhi d n2 pc-acp vvi av po32 n1 p-acp pno12, pns12 av vmb vbi a-acp j pc-acp vvi av po12 n1 pc-acp n2-jn, p-acp dt n1 pp-f d j n2.
(81) verse (DIV2)
1204
Page 462
10801
This is against our nature, but yet beeing the commaundement of Christ, we must endeauour our selues to obey the same ▪
This is against our nature, but yet being the Commandment of christ, we must endeavour our selves to obey the same ▪
d vbz p-acp po12 n1, cc-acp av vbg dt n1 pp-f np1, pns12 vmb vvi po12 n2 pc-acp vvi dt d ▪
(81) verse (DIV2)
1204
Page 462
10802
Lastly, here we haue direction how to keepe a good conscience, in all our dealings with men in the world;
Lastly, Here we have direction how to keep a good conscience, in all our dealings with men in the world;
ord, av pns12 vhb n1 c-crq pc-acp vvi dt j n1, p-acp d po12 n2-vvg p-acp n2 p-acp dt n1;
(81) verse (DIV2)
1205
Page 462
10803
for such things as are expressed in the word, we must follow the direction thereof:
for such things as Are expressed in the word, we must follow the direction thereof:
p-acp d n2 c-acp vbr vvn p-acp dt n1, pns12 vmb vvi dt n1 av:
(81) verse (DIV2)
1205
Page 462
10804
but where wee want a particular commandement, there we must order our actions by this generall rule:
but where we want a particular Commandment, there we must order our actions by this general Rule:
cc-acp c-crq pns12 vvb dt j n1, a-acp pns12 vmb vvi po12 n2 p-acp d j n1:
(81) verse (DIV2)
1205
Page 462
10805
enter into thy conscience, and there search how thou wouldest haue other men deale with thee,
enter into thy conscience, and there search how thou Wouldst have other men deal with thee,
vvb p-acp po21 n1, cc pc-acp vvi c-crq pns21 vmd2 vhi j-jn n2 vvb p-acp pno21,
(81) verse (DIV2)
1205
Page 462
10806
and follow that in thy dealings with them: and so shalt thou keepe a good conscience.and follow that in thy dealings with them: and so shalt thou keep a good conscience.
cc vvb cst p-acp po21 n2-vvg p-acp pno32: cc av vm2 pns21 vvi dt j n1.
(81) verse (DIV2)
1205
Page 462
10807
For want of this, come so many disorders as are in the world;
For want of this, come so many disorders as Are in the world;
p-acp n1 pp-f d, vvb av d n2 c-acp vbr p-acp dt n1;
(81) verse (DIV2)
1205
Page 462
10808
and therfore happy were our times, if men would doe as they would be done to.
and Therefore happy were our times, if men would do as they would be done to.
cc av j vbdr po12 n2, cs n2 vmd vdi c-acp pns32 vmd vbi vdn p-acp.
(81) verse (DIV2)
1205
Page 462
10809
Thus much for the commaundement, now followes the reason. For this is the Law and the Prophets. ] The meaning.
Thus much for the Commandment, now follows the reason. For this is the Law and the prophets. ] The meaning.
av av-d c-acp dt n1, av vvz dt n1. p-acp d vbz dt n1 cc dt n2. ] dt n1.
(81) verse (DIV2)
1205
Page 462
10810
By the Law we must vnderstand the fiue bookes of Moses, which were the first Scripture that euer was written ▪ so Luke the 16. 31. They haue Moses & the Prophets.
By the Law we must understand the fiue books of Moses, which were the First Scripture that ever was written ▪ so Luke the 16. 31. They have Moses & the prophets.
p-acp dt n1 po12 vmb vvi dt crd n2 pp-f np1, r-crq vbdr dt ord n1 cst av vbds vvn ▪ av zz dt crd crd pns32 vhb np1 cc dt n2.
(81) verse (DIV2)
1206
Page 462
10811
By the Prophets, we must vnderstand, all the rest of the bookes of the olde testament, besides the fiue bookes of Moses, the Prophets beeing put for the bookes of the Prophets: as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite:
By the prophets, we must understand, all the rest of the books of the old Testament, beside the fiue books of Moses, the prophets being put for the books of the prophets: as Matthew 2. 23. It is written the prophets that he shall be called a Nazarite:
p-acp dt n2, pns12 vmb vvi, d dt n1 pp-f dt n2 pp-f dt j n1, p-acp dt crd n2 pp-f np1, dt n2 vbg vvn p-acp dt n2 pp-f dt n2: p-acp np1 crd crd pn31 vbz vvn dt n2 cst pns31 vmb vbi vvn dt np1:
(81) verse (DIV2)
1206
Page 462
10812
which testimonie is taken out of the booke of Iudges, and it sheweth that the booke of Iudges is to bee numbred among the bookes of the Prophets:
which testimony is taken out of the book of Judges, and it shows that the book of Judges is to be numbered among the books of the prophets:
r-crq n1 vbz vvn av pp-f dt n1 pp-f n2, cc pn31 vvz cst dt n1 pp-f n2 vbz pc-acp vbi vvn p-acp dt n2 pp-f dt n2:
(81) verse (DIV2)
1206
Page 462
10813
and they are called the Prophets, because they were written by some Prophet.
and they Are called the prophets, Because they were written by Some Prophet.
cc pns32 vbr vvn dt n2, c-acp pns32 vbdr vvn p-acp d n1.
(81) verse (DIV2)
1206
Page 462
10814
And here this commandement touching i•stice, is called the law and the Prophets, because it is the summe of the Law and Prophets:
And Here this Commandment touching i•stice, is called the law and the prophets, Because it is the sum of the Law and prophets:
cc av d n1 vvg n1, vbz vvn dt n1 cc dt n2, p-acp pn31 vbz dt n1 pp-f dt n1 cc n2:
(81) verse (DIV2)
1206
Page 463
10815
yet some may aske how this can bee true, seeing this commaundement onely concernes things to be practised;
yet Some may ask how this can be true, seeing this Commandment only concerns things to be practised;
av d vmb vvi c-crq d vmb vbi j, vvg d n1 av-j vvz n2 pc-acp vbi vvn;
(81) verse (DIV2)
1206
Page 463
10816
and the Law and Prophets besides morall duties, containe matters of faith to be beleeued? I answer, this commaundement must be vnderstood to be the summe of the Law and the Prophets, not for all things,
and the Law and prophets beside moral duties, contain matters of faith to be believed? I answer, this Commandment must be understood to be the sum of the Law and the prophets, not for all things,
cc dt n1 cc n2 p-acp j n2, vvi n2 pp-f n1 pc-acp vbi vvn? pns11 vvb, d n1 vmb vbi vvn pc-acp vbi dt n1 pp-f dt n1 cc dt n2, xx p-acp d n2,
(81) verse (DIV2)
1206
Page 463
10817
but for that which they prescribe touching this point of iustice and equitie, and the practise hereof.
but for that which they prescribe touching this point of Justice and equity, and the practice hereof.
cc-acp p-acp d r-crq pns32 vvb vvg d n1 pp-f n1 cc n1, cc dt n1 av.
(81) verse (DIV2)
1206
Page 463
10818
To doe as wee would be done to, is the fulfilling of that which is set downe in the Law and in the Prophets, touching equitie in all humane actions.To do as we would be done to, is the fulfilling of that which is Set down in the Law and in the prophets, touching equity in all humane actions.
pc-acp vdi c-acp pns12 vmd vbi vdn p-acp, vbz dt j-vvg pp-f d r-crq vbz vvn a-acp p-acp dt n1 cc p-acp dt n2, vvg n1 p-acp d j n2.
(81) verse (DIV2)
1206
Page 463
10821
But to doe as we would be done to, is the summe of the Law and the Prophets: therefore we must so doe.
But to do as we would be done to, is the sum of the Law and the prophets: Therefore we must so do.
p-acp pc-acp vdi c-acp pns12 vmd vbi vdn p-acp, vbz dt n1 pp-f dt n1 cc dt n2: av pns12 vmb av vdi.
(81) verse (DIV2)
1208
Page 463
10822
From this reason, we may gather a rule wherby to iudge concerning the olde Testament, what is Scripture, and what is not:
From this reason, we may gather a Rule whereby to judge Concerning the old Testament, what is Scripture, and what is not:
p-acp d n1, pns12 vmb vvi dt n1 c-crq pc-acp vvi vvg dt j n1, r-crq vbz n1, cc r-crq vbz xx:
(81) verse (DIV2)
1209
Page 463
10823
all Scripture of the olde Testament, is either the Law, or the Prophets; that is, was either penned by Moses, or by some of the Prophets, who were extraordinarily mooued and enabled thereunto.
all Scripture of the old Testament, is either the Law, or the prophets; that is, was either penned by Moses, or by Some of the prophets, who were extraordinarily moved and enabled thereunto.
d n1 pp-f dt j n1, vbz d dt n1, cc dt n2; cst vbz, vbds av-d vvn p-acp np1, cc p-acp d pp-f dt n2, r-crq vbdr av-j vvn cc vvn av.
(81) verse (DIV2)
1209
Page 463
10824
And therefore all the bookes from Genesis to Malachie, are Canonicall Scripture, because they are written by some of the Prophets.
And Therefore all the books from Genesis to Malachi, Are Canonical Scripture, Because they Are written by Some of the prophets.
cc av d dt n2 p-acp n1 p-acp np1, vbr j n1, c-acp pns32 vbr vvn p-acp d pp-f dt n2.
(81) verse (DIV2)
1209
Page 463
10825
To this purpose S. Peter saith, 2. Pet. 1. 19. We haue a most sure word of the Prophets, &c. But for the bookes of Apochrypha, they are not Canonicall Scripture,
To this purpose S. Peter Says, 2. Pet. 1. 19. We have a most sure word of the prophets, etc. But for the books of Apochrypha, they Are not Canonical Scripture,
p-acp d n1 n1 np1 vvz, crd np1 crd crd pns12 vhb dt av-ds j n1 pp-f dt n2, av cc-acp p-acp dt n2 pp-f fw-la, pns32 vbr xx j n1,
(81) verse (DIV2)
1209
Page 463
10826
because they were not penned by Moses or any of the Prophets: which is plaine by this, that all of them were first written either in latine,
Because they were not penned by Moses or any of the prophets: which is plain by this, that all of them were First written either in latin,
c-acp pns32 vbdr xx vvn p-acp np1 cc d pp-f dt n2: r-crq vbz j p-acp d, cst d pp-f pno32 vbdr ord vvn av-d p-acp jp,
(81) verse (DIV2)
1209
Page 463
10827
or in Greeke, & none in Hebrew originally;
or in Greek, & none in Hebrew originally;
cc p-acp jp, cc pix p-acp njp av-j;
(81) verse (DIV2)
1209
Page 463
10828
where as al the old Prophets sent from God, writ their bookes in the Hebrew, in the language of that people to whom they were sent;
where as all the old prophets sent from God, writ their books in the Hebrew, in the language of that people to whom they were sent;
c-crq c-acp d dt j n2 vvn p-acp np1, vvd po32 n2 p-acp dt njp, p-acp dt n1 pp-f d n1 p-acp ro-crq pns32 vbdr vvn;
(81) verse (DIV2)
1209
Page 463
10829
•aue onely that some part of Daniel, Ezra, and Nehemiah, were in Chaldie, which language the people learned in the captiuitie.
•aue only that Some part of daniel, Ezra, and Nehemiah, were in Chaldea, which language the people learned in the captivity.
vvb av-j cst d n1 pp-f np1, np1, cc np1, vbdr p-acp np1, r-crq n1 dt n1 vvn p-acp dt n1.
(81) verse (DIV2)
1209
Page 463
10830
Secondly, the Prophets could not erre, either in iudgement, memorie, o• vnderstanding, by reason of the immediate assistance of the holy Ghost:
Secondly, the prophets could not err, either in judgement, memory, o• understanding, by reason of the immediate assistance of the holy Ghost:
ord, dt n2 vmd xx vvi, av-d p-acp n1, n1, n1 n1, p-acp n1 pp-f dt j n1 pp-f dt j n1:
(81) verse (DIV2)
1209
Page 463
10831
as Act. 15. 28. It seemed good to the holy Ghost, and to vs:
as Act. 15. 28. It seemed good to the holy Ghost, and to us:
c-acp n1 crd crd pn31 vvd j p-acp dt j n1, cc p-acp pno12:
(81) verse (DIV2)
1209
Page 463
10832
and Peter calls their word most sure. But the Authors of the bookes of Apocrypha erred,
and Peter calls their word most sure. But the Authors of the books of Apocrypha erred,
cc np1 vvz po32 n1 av-ds j. p-acp dt n2 pp-f dt n2 pp-f fw-la vvn,
(81) verse (DIV2)
1209
Page 463
10833
as may be shewed in them all;
as may be showed in them all;
c-acp vmb vbi vvn p-acp pno32 d;
(81) verse (DIV2)
1209
Page 463
10834
Tobit. 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish, is a meere fabulous deuice;
Tobit. 6. Raphaels counsel for driving away the Devil by the smell of the liver of a Fish, is a mere fabulous device;
np1. crd npg1 vvb p-acp vvg av dt n1 p-acp dt n1 pp-f dt n1 pp-f dt n1, vbz dt j j n1;
(81) verse (DIV2)
1209
Page 463
10835
for the deuil is by nature a spirit, and cannot be affected with such things.
for the Devil is by nature a Spirit, and cannot be affected with such things.
p-acp dt n1 vbz p-acp n1 dt n1, cc vmbx vbi vvn p-acp d n2.
(81) verse (DIV2)
1209
Page 463
10836
The storie of Iud•h is fabulous, which saith, Nabuchadnezzar was king of Assy••a when the people returned from the captiuitie, and Ioaki• was high Priest.
The story of Iud•h is fabulous, which Says, Nebuchadnezzar was King of Assy••a when the people returned from the captivity, and Ioaki• was high Priest.
dt n1 pp-f j vbz j, r-crq vvz, np1 vbds n1 pp-f np1 c-crq dt n1 vvd p-acp dt n1, cc np1 vbds j n1.
(81) verse (DIV2)
1209
Page 463
10837
In the addition to Hester, Chap. 16. 11. Haman a is said to be a man of Macedonia;
In the addition to Esther, Chap. 16. 11. Haman a is said to be a man of Macedonia;
p-acp dt n1 p-acp np1, np1 crd crd np1 av vbz vvn pc-acp vbi dt n1 pp-f np1;
(81) verse (DIV2)
1209
Page 464
10838
but the true Scripture saith, he was an Agagite, comming of Agag. The author Ecclesiasticus confesseth his inabilitie in writing those things;
but the true Scripture Says, he was an Agagite, coming of Agag. The author Ecclesiasticus Confesses his inability in writing those things;
p-acp dt j n1 vvz, pns31 vbds dt n1, vvg pp-f np1. dt n1 fw-la vvz po31 n1 p-acp vvg d n2;
(81) verse (DIV2)
1209
Page 464
10839
but the true Prophets were all sufficient to this worke, and freed from errour by the immediate assistance of the holy Ghost.
but the true prophets were all sufficient to this work, and freed from error by the immediate assistance of the holy Ghost.
cc-acp dt j n2 vbdr d j p-acp d n1, cc vvn p-acp n1 p-acp dt j n1 pp-f dt j n1.
(81) verse (DIV2)
1209
Page 464
10840
And Chap. 46. 13. that author writeth, that Samuel prophesied after his death, and shewed vnto Saul his death:
And Chap. 46. 13. that author Writeth, that Samuel prophesied After his death, and showed unto Saul his death:
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but the true storie Canonicall saith, God had forsaken Saul and would answer him, neither by dreame,
but the true story Canonical Says, God had forsaken Saul and would answer him, neither by dream,
cc-acp dt j n1 j vvz, np1 vhd vvn np1 cc vmd vvi pno31, av-dx p-acp n1,
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nor Vrins, nor by Prophets, 1. Sam. 28. 6. The booke of Maccabees commendeth one for killing himselfe, which is the most cruell and dangerous murther that can be;nor Vrins, nor by prophets, 1. Sam. 28. 6. The book of Maccabees commends one for killing himself, which is the most cruel and dangerous murder that can be;
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and the author also excuseth his insufficiencie in penning of it, which beseemeth not him that is guided by Gods spirit.
and the author also excuseth his insufficiency in penning of it, which beseems not him that is guided by God's Spirit.
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10844
In the song of the 3. children it is said, the flame ascended 49. cubits aboue the furnace; which seemes incredible, especially that still they should then cast in fuell,
In the song of the 3. children it is said, the flame ascended 49. cubits above the furnace; which seems incredible, especially that still they should then cast in fuel,
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or approach so neere, as to put any man into it.
or approach so near, as to put any man into it.
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10846
Likewise, in the storie of Susanna, it is said, vers. 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses, which was in the ende of Astiages raigne, immediately before the raigne of Cyrus: and verse 64. Daniel by this meanes is said to growe famous:
Likewise, in the story of Susanna, it is said, vers. 45. that daniel was a young child when he executed judgement upon the two false Witnesses, which was in the end of Astyages Reign, immediately before the Reign of Cyrus: and verse 64. daniel by this means is said to grow famous:
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10847
which cannot possibly accord with the true storie of Daniel, neither for his age, nor for his fame and reputation.
which cannot possibly accord with the true story of daniel, neither for his age, nor for his fame and reputation.
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10848
And the like may be said of the rest; whereby it is plaine, these bookes cannot be canonicall Scripture.
And the like may be said of the rest; whereby it is plain, these books cannot be canonical Scripture.
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And yet they are not to be reiected, but reuerently esteemed of, as the books of worthy men.
And yet they Are not to be rejected, but reverently esteemed of, as the books of worthy men.
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Here some may say, If Moses and the Prophets comprehend all Scripture that hath diuine testimonie,
Here Some may say, If Moses and the prophets comprehend all Scripture that hath divine testimony,
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then the bookes of the new Testament shall not be Scripture, because they were not written by the Prophets? Answ. They were either penned by the Apostles,
then the books of the new Testament shall not be Scripture, Because they were not written by the prophets? Answer They were either penned by the Apostles,
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or by other Apostolike men, and allowed by the Apostles; as Saint Lukes Gospel, and the Acts, were written by Luke a Physition;
or by other Apostolic men, and allowed by the Apostles; as Saint Lukes Gospel, and the Acts, were written by Lycia a physician;
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and Saint Marke that writ that Gospel, was not an Apostle;
and Saint Mark that writ that Gospel, was not an Apostle;
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10854
yet those bookes were approoued by Apostolike authoritie, which is all one as if they had beene written by the Apostles ▪ and the Apostles in speaking and writing were of equall authoritie with the Prophets, hauing the infallible assistance of the holy Ghost, as well as the Prophets:
yet those books were approved by Apostolic Authority, which is all one as if they had been written by the Apostles ▪ and the Apostles in speaking and writing were of equal Authority with the prophets, having the infallible assistance of the holy Ghost, as well as the prophets:
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for Acts 15. 28. they say, It seemeth good to the holy Ghost, and to vs;
for Acts 15. 28. they say, It seems good to the holy Ghost, and to us;
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and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles;
and Ephesians 2. 20. the Church is said to be built on the Foundation of the prophets and Apostles;
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where the Apostles are made equall with the Prophets.
where the Apostles Are made equal with the prophets.
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II. Point. This reason also doth giue vs to vnderstand, what was the first Scripture that euer was penned; II Point. This reason also does give us to understand, what was the First Scripture that ever was penned;
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we must therefore hold the written word to be right Scripture, and the ground of that which is in the heart:
we must Therefore hold the written word to be right Scripture, and the ground of that which is in the heart:
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namely, the bookes of Moses ▪ before which, there was no word of God written, which was for the space of 2400. yeares.
namely, the books of Moses ▪ before which, there was no word of God written, which was for the Molle of 2400. Years.
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It may be asked, what was then the booke of the warres of the Lord, mentioned Numb. 21. and the booke of the Righteous, spoken of by Ioshuah, Chapt. 10. 13. Answer. These were the writings of men, humane stories,
It may be asked, what was then the book of the wars of the Lord, mentioned Numb. 21. and the book of the Righteous, spoken of by Joshua, Chapter 10. 13. Answer. These were the writings of men, humane stories,
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like to our bookes of Chronicles. Yet it is said, Iude 14. Enoch the seauenth from Adam prophesied.
like to our books of Chronicles. Yet it is said, Iude 14. Enoch the Seventh from Adam prophesied.
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Answ. That prophecie was not penned, but went from hand to hand •y word of mouth:Answer That prophecy was not penned, but went from hand to hand •y word of Mouth:
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10863
and if it were penned, yet it was not done by Enoch himselfe, but by some Iew in his name long after Moses; for it cannot bee prooued that Enoch euer penned any part of Scripture.
and if it were penned, yet it was not done by Enoch himself, but by Some Iew in his name long After Moses; for it cannot be proved that Enoch ever penned any part of Scripture.
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10864
Some will aske mee, how the people of God did for that space of two thousand and foure hundred yeares,
some will ask me, how the people of God did for that Molle of two thousand and foure hundred Years,
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10865
before the Law was written, what guide had they for to knowe the will of God? Answer. They had the word of God immediately taught them by word of mouth, from God himselfe;
before the Law was written, what guide had they for to know the will of God? Answer. They had the word of God immediately taught them by word of Mouth, from God himself;
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10866
as we may see in the Patriarkes, Abraham, Isaac, and Iacob: and they to whom it was deliuered, did also conuaie the same from man to man by tradition.
as we may see in the Patriarchs, Abraham, Isaac, and Iacob: and they to whom it was Delivered, did also convey the same from man to man by tradition.
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10867
And because it may seeme strange, how religion could for so long time bee preserued pure without writing, wee are to knowe, that before the lawe was written, the Church of God from the beginning, was the most part in one familie onely,
And Because it may seem strange, how Religion could for so long time be preserved pure without writing, we Are to know, that before the law was written, the Church of God from the beginning, was the most part in one family only,
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(81) verse (DIV2)
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10868
as in Adams, Enochs, Noes, Abrahams, &c. whereby it was a more easie thing to preserue Gods word among them.
as in Adams, Enochs, Noes, Abrahams, etc. whereby it was a more easy thing to preserve God's word among them.
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10869
Againe, those men that first receiued the word of God without writing, were of long continuance, liuing neere to a thousand yeares space, whereby they might better see the word preserued and continued, without writing, by tradition.
Again, those men that First received the word of God without writing, were of long Continuance, living near to a thousand Years Molle, whereby they might better see the word preserved and continued, without writing, by tradition.
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10870
Besides, when religion was corrupted, God himselfe restored the puritie thereof, reuealing his will againe,
Beside, when Religion was corrupted, God himself restored the purity thereof, revealing his will again,
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10871
and renewing his couenant vnto his seruants, as hee did to Abraham and the rest of the Patriarkes.
and renewing his Covenant unto his Servants, as he did to Abraham and the rest of the Patriarchs.
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10872
Here then behold, how the heads of families preserued Gods word, and true religion, in the beginning of the world;
Here then behold, how the Heads of families preserved God's word, and true Religion, in the beginning of the world;
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10873
namely, by teaching it to their posteritie:
namely, by teaching it to their posterity:
av, p-acp vvg pn31 p-acp po32 n1:
(81) verse (DIV2)
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10874
and from them we may learne, what is the dutie, and ought to bee the practise of euery gouernour of a family at this day:
and from them we may Learn, what is the duty, and ought to be the practice of every governor of a family At this day:
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10875
they must not thinke themselues discharged, for that the word is written in the Church, and euery man may read and heare the same;
they must not think themselves discharged, for that the word is written in the Church, and every man may read and hear the same;
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10876
but they must see the same bee taught vnto their children, and to the rest of their familie, that so it may bee preserued among them.
but they must see the same be taught unto their children, and to the rest of their family, that so it may be preserved among them.
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10877
So God commandeth his people, to teach their children the seruice of the Passeouer, Exod. 12. 26. 27. and to whet the words of the Law vpon their children, Deut. 6. 7. III. Point. In this reason our Sauiour Christ takes for granted, that the writings of Moses and of the Prophets are of infallible certaintie; for it is all one as if he had said, this must needes be euery mans dutie, to doe as he would be done to, for this is the Law and the Prophets:
So God commands his people, to teach their children the service of the Passover, Exod 12. 26. 27. and to whet the words of the Law upon their children, Deuteronomy 6. 7. III. Point. In this reason our Saviour christ Takes for granted, that the writings of Moses and of the prophets Are of infallible certainty; for it is all one as if he had said, this must needs be every men duty, to do as he would be done to, for this is the Law and the prophets:
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10878
and so answerable to them, all other bookes of Scripture containe doctrine of infallible truth and certaintie.
and so answerable to them, all other books of Scripture contain Doctrine of infallible truth and certainty.
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10879
Here some may aske, how we should be perswaded hereof in our consciences? Answ. By these Arguments, which are all drawne from Scripture it selfe, (for as euery Science and Arte hath his grounds and principles,
Here Some may ask, how we should be persuaded hereof in our Consciences? Answer By these Arguments, which Are all drawn from Scripture it self, (for as every Science and Art hath his grounds and principles,
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(81) verse (DIV2)
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10880
so hath the holy Scripture, which is not the Church, but Scripture it selfe) 1. from the causes: 2. from the effects: 3. from the properties: 4. from signes: 5. from the contraries: 6. from the testimonie that is giuen hereof.
so hath the holy Scripture, which is not the Church, but Scripture it self) 1. from the Causes: 2. from the effects: 3. from the properties: 4. from Signs: 5. from the contraries: 6. from the testimony that is given hereof.
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(81) verse (DIV2)
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10881
The 1. Argument. Among the causes, the first and principall is the Author thereof, which is God himselfe, to him doe Scriptures referre themselues, The 1. Argument. Among the Causes, the First and principal is the Author thereof, which is God himself, to him do Scriptures refer themselves,
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(81) verse (DIV2)
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10882
& also shew how God is their Author.
& also show how God is their Author.
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(81) verse (DIV2)
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10883
In Scripture we read that God spake to Adam, to Enoch, Noe, Abraham, and the rest;
In Scripture we read that God spoke to Adam, to Enoch, No, Abraham, and the rest;
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10884
and of Christ, the new Testament giues most liuely testimony, making him the Author & subiect thereof.
and of christ, the new Testament gives most lively testimony, making him the Author & Subject thereof.
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(81) verse (DIV2)
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10885
Now nothing is falsly ascribed to God, but God in time will bring the same to nought;
Now nothing is falsely ascribed to God, but God in time will bring the same to nought;
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(81) verse (DIV2)
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10886
and therefore if Scripture had not beene Gods word, it would long agone haue vanished. Again, the cause conuersant must bee considered;
and Therefore if Scripture had not been God's word, it would long ago have vanished. Again, the cause conversant must be considered;
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10887
the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands:
the Devil by wicked men and Heretics hath laboured to take away God's word from men's hearts and hands:
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10888
but yet it is still preserued in the Church, which argues that it is kept by a greater power then is in all men and all angels:
but yet it is still preserved in the Church, which argues that it is kept by a greater power then is in all men and all Angels:
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(81) verse (DIV2)
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10889
that is, by the power of God.
that is, by the power of God.
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10890
Thirdly, the pen-men, the instrumentall causes, they were holy men of God, Prophets, and Apostles, who for vertue and pietie farre exceeded other writers:
Thirdly, the penmen, the instrumental Causes, they were holy men of God, prophets, and Apostles, who for virtue and piety Far exceeded other writers:
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10891
and if they had beene meere polititians, their writings would haue shewed it;
and if they had been mere politicians, their writings would have showed it;
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10892
for the penmen of holy Scripture, haue there in faithfully registred their own faults, which no politike person would haue done.
for the penmen of holy Scripture, have there in faithfully registered their own Faults, which no politic person would have done.
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(81) verse (DIV2)
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10893
Againe, consider the matter of holy Scripture, which stands in doctrine, and style; the doctrine of Scripture is the Law and the Gospel:
Again, Consider the matter of holy Scripture, which Stands in Doctrine, and style; the Doctrine of Scripture is the Law and the Gospel:
av, vvb dt n1 pp-f j n1, r-crq vvz p-acp n1, cc n1; dt n1 pp-f n1 vbz dt n1 cc dt n1:
(81) verse (DIV2)
1214
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10894
now the Law is set forth in most excellent puritie, nothing therein is against right reason, or common equitie.
now the Law is Set forth in most excellent purity, nothing therein is against right reason, or Common equity.
av dt n1 vbz vvn av p-acp ds j n1, pix av vbz p-acp j-jn n1, cc j n1.
(81) verse (DIV2)
1214
Page 466
10895
In the lawes of men are many things found against reason and equitie;
In the laws of men Are many things found against reason and equity;
p-acp dt n2 pp-f n2 vbr d n2 vvn p-acp n1 cc n1;
(81) verse (DIV2)
1214
Page 466
10896
they commaund such things as common reason would condemne, and omitte many things which reason and equitie would commaund.
they command such things as Common reason would condemn, and omit many things which reason and equity would command.
pns32 vvb d n2 c-acp j n1 vmd vvi, cc vvb d n2 r-crq n1 cc n1 vmd vvi.
(81) verse (DIV2)
1214
Page 466
10897
And for the Gospel, in it is set downe doctrine altogether aboue mans reason; touching Christs incarnation, and mans redemption by his death:
And for the Gospel, in it is Set down Doctrine altogether above men reason; touching Christ incarnation, and men redemption by his death:
cc p-acp dt n1, p-acp pn31 vbz vvn a-acp n1 av p-acp ng1 n1; vvg npg1 n1, cc ng1 n1 p-acp po31 n1:
(81) verse (DIV2)
1214
Page 466
10898
and although these things bee aboue nature, yet wee finde them true, wholesome, and good, in experience of conscience;
and although these things be above nature, yet we find them true, wholesome, and good, in experience of conscience;
cc cs d n2 vbb p-acp n1, av pns12 vvb pno32 j, j, cc j, p-acp n1 pp-f n1;
(81) verse (DIV2)
1214
Page 467
10899
which also prooues that they are the word of God. Men may deuise things aboue nature, but they can neuer be wholesome to the conscience.
which also Proves that they Are the word of God. Men may devise things above nature, but they can never be wholesome to the conscience.
r-crq av vvz cst pns32 vbr dt n1 pp-f np1. np1 vmb vvi n2 p-acp n1, cc-acp pns32 vmb av-x vbi j p-acp dt n1.
(81) verse (DIV2)
1214
Page 467
10900
Further, for the style of Scripture, the phrase is plaine & familiar, and yet in any one speech there is more maiestie,
Further, for the style of Scripture, the phrase is plain & familiar, and yet in any one speech there is more majesty,
av-jc, p-acp dt n1 pp-f n1, dt n1 vbz j cc j-jn, cc av p-acp d crd n1 a-acp vbz dc n1,
(81) verse (DIV2)
1214
Page 467
10901
then in all the writings of men. Lastly, the ende of Scripture prooues the same to bee Gods word;
then in all the writings of men. Lastly, the end of Scripture Proves the same to be God's word;
av p-acp d dt n2 pp-f n2. ord, dt n1 pp-f n1 vvz dt d pc-acp vbi npg1 n1;
(81) verse (DIV2)
1214
Page 467
10902
for the Scripture sets vp Gods worshippe and mans saluation, and yet giues nothing to men or Angels,
for the Scripture sets up God's worship and men salvation, and yet gives nothing to men or Angels,
p-acp dt n1 vvz a-acp ng1 n1 cc ng1 n1, cc av vvz pix p-acp n2 cc n2,
(81) verse (DIV2)
1214
Page 467
10903
but all to the glorie of God:
but all to the glory of God:
cc-acp d p-acp dt n1 pp-f np1:
(81) verse (DIV2)
1214
Page 467
10904
but for the writings of men, they doe either directly, or by insinuation, ascribe some thing to the writers thereof.
but for the writings of men, they do either directly, or by insinuation, ascribe Some thing to the writers thereof.
cc-acp p-acp dt n2 pp-f n2, pns32 vdb d av-j, cc p-acp n1, vvb d n1 p-acp dt n2 av.
(81) verse (DIV2)
1214
Page 467
10905
II. Argument. From the effects, one worke of Scripture is this; It is against our corrupt nature, crossing and condemning the same; II Argument. From the effects, one work of Scripture is this; It is against our corrupt nature, crossing and condemning the same;
crd n1. p-acp dt n2, crd n1 pp-f n1 vbz d; pn31 vbz p-acp po12 j n1, vvg cc vvg dt d;
(81) verse (DIV2)
1215
Page 467
10906
and yet it winneth men to the loue therof, and to obedience thereto: which could not be, vnlesse it were the truth of God;
and yet it wins men to the love thereof, and to Obedience thereto: which could not be, unless it were the truth of God;
cc av pn31 vvz n2 p-acp dt n1 av, cc p-acp n1 av: r-crq vmd xx vbi, cs pn31 vbdr dt n1 pp-f np1;
(81) verse (DIV2)
1215
Page 467
10907
for wee abhorre and detest the words of men, that be against our nature. A second effect is this;
for we abhor and detest the words of men, that be against our nature. A second Effect is this;
c-acp pns12 vvb cc vvi dt n2 pp-f n2, cst vbb p-acp po12 n1. dt ord n1 vbz d;
(81) verse (DIV2)
1215
Page 467
10908
Gods word serues notably to comfort a man in all distresses whatsoeuer, euen in the pangs of death,
God's word serves notably to Comfort a man in all Distresses whatsoever, even in the pangs of death,
npg1 n1 vvz av-j pc-acp vvi dt n1 p-acp d n2 r-crq, av-j p-acp dt n2 pp-f n1,
(81) verse (DIV2)
1215
Page 467
10909
when no word of any man can doe him the least good, but onely his word, that is the Lord of our soule,
when no word of any man can do him the least good, but only his word, that is the Lord of our soul,
c-crq dx n1 pp-f d n1 vmb vdi pno31 dt av-ds j, cc-acp av-j po31 n1, cst vbz dt n1 pp-f po12 n1,
(81) verse (DIV2)
1215
Page 467
10910
and the God of our life. III. Argument. From the properti•s of Scripture;
and the God of our life. III. Argument. From the properti•s of Scripture;
cc dt n1 pp-f po12 n1. np1. n1. p-acp dt n2 pp-f n1;
(81) verse (DIV2)
1215
Page 467
10911
the first whereof is Antiquitie. The Scriptures of all writings are most auntient, and euermore truth is most auntient:
the First whereof is Antiquity. The Scriptures of all writings Are most ancient, and evermore truth is most ancient:
dt ord c-crq vbz n1. dt n2 pp-f d n2 vbr av-ds j, cc av n1 vbz av-ds j:
(81) verse (DIV2)
1216
Page 467
10912
among humane writings, wee haue none of certaintie in the things they record, before the times of Nehemias and Ezra; but Scripture sets downe things done from the beginning.
among humane writings, we have none of certainty in the things they record, before the times of Nehemiah and Ezra; but Scripture sets down things done from the beginning.
p-acp j n2, pns12 vhb pix pp-f n1 p-acp dt n2 pns32 vvb, p-acp dt n2 pp-f np1 cc np1; p-acp n1 vvz a-acp n2 vdn p-acp dt n1.
(81) verse (DIV2)
1216
Page 467
10913
A second propertie, is mutuall consent; for though the bookes of Scripture were written by diuers men, in sundry ages and times,
A second property, is mutual consent; for though the books of Scripture were written by diverse men, in sundry ages and times,
dt ord n1, vbz j n1; c-acp cs dt n2 pp-f n1 vbdr vvn p-acp j n2, p-acp j n2 cc n2,
(81) verse (DIV2)
1216
Page 467
10914
yet all agree within themselues, no contradiction is in Scripture: but the writings of men haue not this consent, no not in the same Author.
yet all agree within themselves, not contradiction is in Scripture: but the writings of men have not this consent, no not in the same Author.
av av-d vvi p-acp px32, xx n1 vbz p-acp n1: cc-acp dt n2 pp-f n2 vhb xx d n1, uh-dx xx p-acp dt d n1.
(81) verse (DIV2)
1216
Page 467
10915
IV. Argum. From the signes and miracles thereof. The doctrine of Scripture teacheth and recordeth true miracles; IV. Argument From the Signs and Miracles thereof. The Doctrine of Scripture Teaches and recordeth true Miracles;
np1 np1 p-acp dt n2 cc n2 av. dt n1 pp-f np1 vvz cc vvz j n2;
(81) verse (DIV2)
1217
Page 467
10916
as the parting of the Sea, the staying of the sunne and moone, the taking away of barrennesse, and the incarnation of the son of God, a miracle of all miracles;
as the parting of the Sea, the staying of the sun and moon, the taking away of Barrenness, and the incarnation of the son of God, a miracle of all Miracles;
c-acp dt n-vvg pp-f dt n1, dt vvg pp-f dt n1 cc n1, dt vvg av pp-f n1, cc dt n1 pp-f dt n1 pp-f np1, dt n1 pp-f d n2;
(81) verse (DIV2)
1217
Page 467
10917
all which beeing wrought by the power of God, shew that the Scripture which recordeth them, is the infallible truth of God.
all which being wrought by the power of God, show that the Scripture which recordeth them, is the infallible truth of God.
d r-crq vbg vvn p-acp dt n1 pp-f np1, vvb d dt n1 r-crq vvz pno32, vbz dt j n1 pp-f np1.
(81) verse (DIV2)
1217
Page 467
10918
V. Argum. From the contraries. Contrarie to the word of God, is the will of the deuill, & mans corrupt nature; V. Argument From the contraries. Contrary to the word of God, is the will of the Devil, & men corrupt nature;
np1 np1 p-acp dt n2-jn. j-jn p-acp dt n1 pp-f np1, vbz dt n1 pp-f dt n1, cc ng1 j n1;
(81) verse (DIV2)
1218
Page 467
10919
the deuil hates Scripture, and mans sinfull nature repines thereat, when it is checked and controlled thereby:
the Devil hates Scripture, and men sinful nature repines thereat, when it is checked and controlled thereby:
dt n1 vvz n1, cc ng1 j n1 vvz av, c-crq pn31 vbz vvn cc vvn av:
(81) verse (DIV2)
1218
Page 467
10920
now that which is contrary to these to, must needs be holy and true; and that is the word of God.
now that which is contrary to these to, must needs be holy and true; and that is the word of God.
av cst r-crq vbz j-jn p-acp d p-acp, vmb av vbi j cc j; cc d vbz dt n1 pp-f np1.
(81) verse (DIV2)
1218
Page 467
10921
VI. Argument. From testimonie. There bee two kindes of testimonies touching Scripture;VI. Argument. From testimony. There be two Kinds of testimonies touching Scripture;
crd. n1. p-acp n1. pc-acp vbi crd n2 pp-f n2 vvg n1;
(81) verse (DIV2)
1219
Page 468
10922
one of holy Martyrs, who in all ages haue sealed the truth thereof with their blood, preferring the word of God before their owne liues.
one of holy Martyrs, who in all ages have sealed the truth thereof with their blood, preferring the word of God before their own lives.
crd pp-f j n2, r-crq p-acp d n2 vhb vvd dt n1 av p-acp po32 n1, vvg dt n1 pp-f np1 p-acp po32 d n2.
(81) verse (DIV2)
1219
Page 468
10923
It will be said, that Heretikes haue died for falshood. Answer. There is great difference in their endes;
It will be said, that Heretics have died for falsehood. Answer. There is great difference in their ends;
pn31 vmb vbi vvn, cst n2 vhb vvn p-acp n1. vvb. pc-acp vbz j n1 p-acp po32 n2;
(81) verse (DIV2)
1219
Page 468
10924
the Martyrs haue vnspeakable ioy in the spirit in their torments:
the Martyrs have unspeakable joy in the Spirit in their torments:
dt n2 vhb j n1 p-acp dt n1 p-acp po32 n2:
(81) verse (DIV2)
1219
Page 468
10925
but Heretikes haue no such ioy, but a naturall senslesse blockishnesse, whereby they vndergoe these tortures.
but Heretics have no such joy, but a natural senseless blockishness, whereby they undergo these tortures.
cc-acp n2 vhb dx d n1, cc-acp dt j j n1, c-crq pns32 vvi d n2.
(81) verse (DIV2)
1219
Page 468
10926
A second testimonie is most principall, and that is the testimony of Gods spirit; for when men beginne to learne and obey the word of God,
A second testimony is most principal, and that is the testimony of God's Spirit; for when men begin to Learn and obey the word of God,
dt ord n1 vbz av-ds j-jn, cc d vbz dt n1 pp-f npg1 n1; p-acp c-crq n2 vvb pc-acp vvi cc vvi dt n1 pp-f np1,
(81) verse (DIV2)
1219
Page 468
10927
then the spirit of God setles their consciences in the perswasion of the truth of Scripture:
then the Spirit of God settles their Consciences in the persuasion of the truth of Scripture:
cs dt n1 pp-f np1 vvz po32 n2 p-acp dt n1 pp-f dt n1 pp-f n1:
(81) verse (DIV2)
1219
Page 468
10928
whereupon it is called the sealing of the spirit of truth, because it assures a man in conscience of his reconciliation with God;
whereupon it is called the sealing of the Spirit of truth, Because it assures a man in conscience of his reconciliation with God;
c-crq pn31 vbz vvn dt vvg pp-f dt n1 pp-f n1, c-acp pn31 vvz dt n1 p-acp n1 pp-f po31 n1 p-acp np1;
(81) verse (DIV2)
1219
Page 468
10929
which assurance none can haue, till he be first resolued of the certaintie of Scripture, which is the groūd thereof.
which assurance none can have, till he be First resolved of the certainty of Scripture, which is the ground thereof.
r-crq n1 pix vmb vhi, c-acp pns31 vbb ord vvn pp-f dt n1 pp-f n1, r-crq vbz dt n1 av.
(81) verse (DIV2)
1219
Page 468
10930
Question. How may a man finde this seale in himselfe? Answer. When hee findes the Scripture imprinted in his heart,Question. How may a man find this seal in himself? Answer. When he finds the Scripture imprinted in his heart,
n1. q-crq vmb dt n1 vvi d n1 p-acp px31? vvb. c-crq pns31 vvz dt n1 vvn p-acp po31 n1,
(81) verse (DIV2)
1220
Page 468
10931
as the signe of the seale is in the waxe;
as the Signen of the seal is in the wax;
c-acp dt n1 pp-f dt n1 vbz p-acp dt n1;
(81) verse (DIV2)
1220
Page 468
10932
and his heart is transformed into Scripture, as the waxe is into the similitude of the seale;
and his heart is transformed into Scripture, as the wax is into the similitude of the seal;
cc po31 n1 vbz vvn p-acp n1, c-acp dt n1 vbz p-acp dt n1 pp-f dt n1;
(81) verse (DIV2)
1220
Page 468
10933
then doth the spirit out of the holy Scripture, seale vp assurance of the truth thereof vnto his soule.
then does the Spirit out of the holy Scripture, seal up assurance of the truth thereof unto his soul.
av vdz dt n1 av pp-f dt j n1, vvi a-acp n1 pp-f dt n1 av p-acp po31 n1.
(81) verse (DIV2)
1220
Page 468
10934
None other writing of any man hath the like worke in the heart of man;
None other writing of any man hath the like work in the heart of man;
pix j-jn n-vvg pp-f d n1 vhz dt j n1 p-acp dt n1 pp-f n1;
(81) verse (DIV2)
1220
Page 468
10935
and from these grounds, especially from this last, may wee resolue our selues that the Bible is of infallible certaintie.
and from these grounds, especially from this last, may we resolve our selves that the bible is of infallible certainty.
cc p-acp d n2, av-j p-acp d ord, vmb pns12 vvi po12 n2 cst dt n1 vbz pp-f j n1.
(81) verse (DIV2)
1220
Page 468
10936
And yet for further resolution, let vs see what obiections are made against it. I. Obiect. It is said that Scripture is against all reason.
And yet for further resolution, let us see what objections Are made against it. I Object. It is said that Scripture is against all reason.
cc av p-acp jc n1, vvb pno12 vvi r-crq n2 vbr vvn p-acp pn31. uh n1. pn31 vbz vvn cst n1 vbz p-acp d n1.
(81) verse (DIV2)
1221
Page 468
10937
Ans. This is not true, for the Law is perfect reason, and the Gospel is aboue reason, not contrarie to reason:Ans. This is not true, for the Law is perfect reason, and the Gospel is above reason, not contrary to reason:
np1 d vbz xx j, p-acp dt n1 vbz j n1, cc dt n1 vbz p-acp n1, xx j-jn p-acp n1:
(81) verse (DIV2)
1221
Page 468
10938
nay, holding this principle of nature, that God is almightie, euen the Gospel it selfe may stand with reason;
nay, holding this principle of nature, that God is almighty, even the Gospel it self may stand with reason;
uh-x, vvg d n1 pp-f n1, cst np1 vbz j-jn, av-j dt n1 pn31 n1 vmb vvi p-acp n1;
(81) verse (DIV2)
1221
Page 468
10939
as that the sonne of God should be incarnate, and that by his death we should receiue life, which is the summe of the Gospel.
as that the son of God should be incarnate, and that by his death we should receive life, which is the sum of the Gospel.
c-acp cst dt n1 pp-f np1 vmd vbi j, cc d p-acp po31 n1 pns12 vmd vvi n1, r-crq vbz dt n1 pp-f dt n1.
(81) verse (DIV2)
1221
Page 468
10940
II. Obiect. There bee falshoods in Scripture ▪ for the passage thorough the redde Sea was no miracle,II Object. There be falsehoods in Scripture ▪ for the passage through the red Sea was no miracle,
crd n1. pc-acp vbi n2 p-acp n1 ▪ p-acp dt n1 p-acp dt j-jn n1 vbds dx n1,
(81) verse (DIV2)
1222
Page 468
10941
but might bee done in the ebbing of the Sea, as in other countries there is oft-times passage through the Washes.
but might be done in the ebbing of the Sea, as in other countries there is ofttimes passage through the Washes.
cc-acp vmd vbi vdn p-acp dt j-vvg pp-f dt n1, c-acp p-acp j-jn n2 pc-acp vbz av n1 p-acp dt np2.
(81) verse (DIV2)
1222
Page 468
10942
Answer. The Scripture saith, the water stood as walls on each side the passage, which could not bee by an ebbe:Answer. The Scripture Says, the water stood as walls on each side the passage, which could not be by an ebb:
vvb. dt n1 vvz, dt n1 vvd p-acp n2 p-acp d n1 dt n1, r-crq vmd xx vbi p-acp dt vvi:
(81) verse (DIV2)
1222
Page 468
10943
againe, reason shewes that it could not bee by naturall course ▪ for their passage ouer was at the full of the Moone,
again, reason shows that it could not be by natural course ▪ for their passage over was At the full of the Moon,
av, n1 vvz cst pn31 vmd xx vbi p-acp j n1 ▪ p-acp po32 n1 a-acp vbds p-acp dt j pp-f dt n1,
(81) verse (DIV2)
1222
Page 468
10944
when all Seas are most full, and doe not ebbe and flowe as they vse to ▪ doe at other times.
when all Seas Are most full, and do not ebb and flow as they use to ▪ doe At other times.
c-crq d n2 vbr av-ds j, cc vdb xx vvi cc vvi c-acp pns32 vvb pc-acp ▪ n1 p-acp j-jn n2.
(81) verse (DIV2)
1222
Page 468
10945
III. Obiect. The greatest part of the world reiect the Bible, as Turks and Pagans; and the Iewes care not for the new Testament.III. Object. The greatest part of the world reject the bible, as Turks and Pagans; and the Iewes care not for the new Testament.
np1. n1. dt js n1 pp-f dt n1 vvb dt n1, c-acp np1 cc n2-jn; cc dt np2 vvb xx p-acp dt j n1.
(81) verse (DIV2)
1223
Page 469
10946
Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some, to whome he denies the meanes, which is his holy word:Ans. We must Reverence God's work in this withholding his mercy in christ from Some, to whom he Denies the means, which is his holy word:
np1 pns12 vmb vvi npg1 n1 p-acp d vvg po31 n1 p-acp np1 p-acp d, p-acp ro-crq pns31 vvz dt n2, r-crq vbz po31 j n1:
(81) verse (DIV2)
1223
Page 469
10947
for hence it comes that some reiect the Bible, because God in his secret, yet most iust iudgement, withholds this blessing from them.
for hence it comes that Some reject the bible, Because God in his secret, yet most just judgement, withholds this blessing from them.
c-acp av pn31 vvz cst d vvb dt n1, c-acp np1 p-acp po31 n-jn, av av-ds j n1, vvz d n1 p-acp pno32.
(81) verse (DIV2)
1223
Page 469
10948
And therefore though Atheists barke, yet the truth is, Scripture is th• word of God.
And Therefore though Atheists bark, yet the truth is, Scripture is th• word of God.
cc av cs n2 vvi, av dt n1 vbz, n1 vbz n1 n1 pp-f np1.
(81) verse (DIV2)
1223
Page 469
10949
Vses. 1. Seeing the word written is the certen truth of God, we must take heede of beeing seduced by Popish teachers: Uses. 1. Seeing the word written is the certain truth of God, we must take heed of being seduced by Popish Teachers:
vvz. crd vvg dt n1 vvn vbz dt j n1 pp-f np1, pns12 vmb vvi n1 pp-f vbg vvn p-acp j n2:
(81) verse (DIV2)
1224
Page 469
10950
who say there be two kinds of Scripture; Inward, and Outward.
who say there be two Kinds of Scripture; Inward, and Outward.
r-crq vvb pc-acp vbi crd n2 pp-f n1; j, cc j.
(81) verse (DIV2)
1224
Page 469
10951
Inward Scripture, is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes,Inward Scripture, is a consent of Doctrine written by the holy Ghost in the hearts of all Catholics,
j n1, vbz dt n1 pp-f n1 vvn p-acp dt j n1 p-acp dt n2 pp-f d njp2,
(81) verse (DIV2)
1224
Page 469
10952
and this (say they) is right Scripture. The outward Scripture ▪ i• written in paper and parchment, which hath no certen sense,
and this (say they) is right Scripture. The outward Scripture ▪ i• written in paper and parchment, which hath no certain sense,
cc d (n1 pns32) vbz j-jn n1. dt j n1 ▪ n1 vvn p-acp n1 cc n1, r-crq vhz dx j n1,
(81) verse (DIV2)
1224
Page 469
10953
but as the present Church determines thereof.
but as the present Church determines thereof.
cc-acp c-acp dt j n1 vvz av.
(81) verse (DIV2)
1224
Page 469
10954
But this is a deuillish doctrine abolishing written Scripture, the true word of God, and setting vp the opinions of their owne hearts, making Scripture what themselues will:
But this is a devilish Doctrine abolishing written Scripture, the true word of God, and setting up the opinions of their own hearts, making Scripture what themselves will:
p-acp d vbz dt j n1 n-vvg vvn n1, dt j n1 pp-f np1, cc vvg a-acp dt n2 pp-f po32 d n2, vvg n1 r-crq px32 vmb:
(81) verse (DIV2)
1224
Page 469
10957
whereas their inward Scripture varieth as men doe, vnlesse it be grounded on the written word.
whereas their inward Scripture varieth as men do, unless it be grounded on the written word.
cs po32 j n1 vvz p-acp n2 vdb, cs pn31 vbb vvn p-acp dt j-vvn n1.
(81) verse (DIV2)
1224
Page 469
10958
II. Use. The certentie of Scripture must teach vs to beleeue Gods word, and not to feare to rest our selues vpon it.II Use. The certainty of Scripture must teach us to believe God's word, and not to Fear to rest our selves upon it.
crd n1. dt n1 pp-f n1 vmb vvi pno12 pc-acp vvi npg1 n1, cc xx pc-acp vvi pc-acp vvi po12 n2 p-acp pn31.
(81) verse (DIV2)
1225
Page 469
10959
The Author of Scripture by his prouidence preserues his owne word, so as all the men in earth,
The Author of Scripture by his providence preserves his own word, so as all the men in earth,
dt n1 pp-f n1 p-acp po31 n1 vvz po31 d n1, av c-acp d dt n2 p-acp n1,
(81) verse (DIV2)
1225
Page 469
10960
for substance cannot corrupt the same;
for substance cannot corrupt the same;
p-acp n1 vmbx vvi dt d;
(81) verse (DIV2)
1225
Page 469
10961
and therefore whatsoeuer it saith we neede not doubt but it is the will of God.
and Therefore whatsoever it Says we need not doubt but it is the will of God.
cc av r-crq pn31 vvz pns12 vvb xx vvi p-acp pn31 vbz dt n1 pp-f np1.
(81) verse (DIV2)
1225
Page 469
10962
III. Point. From this reason we may also gather the Authoritie of Canonicall Scripture: for we must doe, as we would be done to, because the law and the Prophets say so: III. Point. From this reason we may also gather the authority of Canonical Scripture: for we must do, as we would be done to, Because the law and the prophets say so:
np1. n1. p-acp d n1 pns12 vmb av vvi dt n1 pp-f j n1: p-acp pns12 vmb vdi, c-acp pns12 vmd vbi vdn p-acp, c-acp dt n1 cc dt n2 vvb av:
(81) verse (DIV2)
1226
Page 469
10963
and hence it followes that the law and Prophets haue an high, soueraigne, and absolute authoritie.
and hence it follows that the law and prophets have an high, sovereign, and absolute Authority.
cc av pn31 vvz cst dt n1 cc n2 vhb dt j, j-jn, cc j n1.
(81) verse (DIV2)
1226
Page 469
10964
This authoritie of Scripture stands in two things ▪ I. in power to giue iudgement: II. in the all-sufficiencie thereof in and of it selfe;
This Authority of Scripture Stands in two things ▪ I. in power to give judgement: II in the All-sufficiency thereof in and of it self;
d n1 pp-f n1 vvz p-acp crd n2 ▪ pns11. p-acp n1 pc-acp vvi n1: crd p-acp dt n1 av p-acp cc pp-f pn31 n1;
(81) verse (DIV2)
1226
Page 469
10965
and both these are noted here by our Sauiour Christ in this reason.
and both these Are noted Here by our Saviour christ in this reason.
cc d d vbr vvn av p-acp po12 n1 np1 p-acp d n1.
(81) verse (DIV2)
1226
Page 469
10966
For the first, the power of giuing iudgement, is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners:
For the First, the power of giving judgement, is that whereby Scripture does Fully and absolutely determine of all things needful to salvation Concerning faith and manners:
p-acp dt ord, dt n1 pp-f vvg n1, vbz d c-crq n1 vdz av-j cc av-j vvi pp-f d n2 j p-acp n1 vvg n1 cc n2:
(81) verse (DIV2)
1227
Page 469
10967
and for this cause the laws of God are oft in Scripture called iudgements. There be diuers iudgements ascribed to sundrie sorts of persons in Scripture.
and for this cause the laws of God Are oft in Scripture called Judgments. There be diverse Judgments ascribed to sundry sorts of Persons in Scripture.
cc p-acp d n1 dt n2 pp-f np1 vbr av p-acp n1 vvn n2. pc-acp vbi j n2 vvn p-acp j n2 pp-f n2 p-acp n1.
(81) verse (DIV2)
1227
Page 469
10968
First, it giues a iudgement to euery priuate man.
First, it gives a judgement to every private man.
ord, pn31 vvz dt n1 p-acp d j n1.
(81) verse (DIV2)
1227
Page 469
10969
The spirituall man discerneth or iudgeth all things: and Saint Iohn biddes the beleeuers in the Church p••••• the spirits: that is, trie by iudgement the doctrines deliuered. The spiritual man discerneth or Judgeth all things: and Saint John bids the believers in the Church p••••• the spirits: that is, try by judgement the doctrines Delivered.
dt j n1 vvz cc vvz d n2: cc n1 np1 vvz dt n2 p-acp dt n1 n1 dt n2: cst vbz, vvb p-acp n1 dt n2 vvn.
(81) verse (DIV2)
1227
Page 470
10970
Secondly ▪ the Scripture giues iudgement to publike persons, as to Pastors, Ministers, and to the gouernours of the Church; Let two or three propheci• and the rest iudge:
Secondly ▪ the Scripture gives judgement to public Persons, as to Pastors, Ministers, and to the Governors of the Church; Let two or three propheci• and the rest judge:
ord ▪ dt n1 vvz n1 p-acp j n2, c-acp p-acp ng1, n2, cc p-acp dt n2 pp-f dt n1; vvb crd cc crd n1 cc dt n1 vvb:
(81) verse (DIV2)
1227
Page 470
10971
1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets, v. 32. Thirdly, Iudgement is ascribed to the Prophets & Apostles in Scripture, Act. 15. 28. It seemed good to the holy Ghost and to vs:
1. Cor. 14. 29. and the Spirit of the prophets is Subject to the prophets, v. 32. Thirdly, Judgement is ascribed to the prophets & Apostles in Scripture, Act. 15. 28. It seemed good to the holy Ghost and to us:
crd np1 crd crd cc dt n1 pp-f dt n2 vbz j-jn p-acp dt n2, n1 crd ord, n1 vbz vvn p-acp dt n2 cc n2 p-acp n1, n1 crd crd pn31 vvd j p-acp dt j n1 cc p-acp pno12:
(81) verse (DIV2)
1227
Page 470
10972
and this is an high Iudgement which befals not any priuate man, or any ordinarie minister,
and this is an high Judgement which befalls not any private man, or any ordinary minister,
cc d vbz dt j n1 r-crq vvz xx d j n1, cc d j n1,
(81) verse (DIV2)
1227
Page 470
10973
or general Councel ordinarily, but is peculiat to extraordinarie Prophets, that were the pen-men of holy Scripture.
or general Council ordinarily, but is peculiat to extraordinary prophets, that were the penmen of holy Scripture.
cc j n1 av-j, cc-acp vbz n1 p-acp j n2, cst vbdr dt n2 pp-f j n1.
(81) verse (DIV2)
1227
Page 470
10974
And these three kindes of Iudgements must be distinguished;
And these three Kinds of Judgments must be distinguished;
cc d crd n2 pp-f n2 vmb vbi vvn;
(81) verse (DIV2)
1227
Page 470
10975
the two first kinds, are inferiour & ministeriall kinds of Iudgement, depending on an higher and more soueraigne Iudgement:
the two First Kinds, Are inferior & ministerial Kinds of Judgement, depending on an higher and more sovereign Judgement:
dt crd ord n2, vbr j-jn cc j-jn n2 pp-f n1, vvg p-acp dt jc cc av-dc j-jn n1:
(81) verse (DIV2)
1227
Page 470
10976
for priuate men and ordinarie ministers and Councels giue Iudgement, yet not of themselues, but by their rule, which is the word of God;
for private men and ordinary Ministers and Counsels give Judgement, yet not of themselves, but by their Rule, which is the word of God;
c-acp j n2 cc j n2 cc n2 vvb n1, av xx pp-f px32, cc-acp p-acp po32 n1, r-crq vbz dt n1 pp-f np1;
(81) verse (DIV2)
1227
Page 470
10977
and this Iudgement is nothing else but a ministerie, pronouncing and declaring the meaning of the will of God reuealed in his word.
and this Judgement is nothing Else but a Ministry, pronouncing and declaring the meaning of the will of God revealed in his word.
cc d n1 vbz pix av cc-acp dt n1, vvg cc vvg dt n1 pp-f dt n1 pp-f np1 vvd p-acp po31 n1.
(81) verse (DIV2)
1227
Page 470
10978
But besides this, there is a soueraigne kind of Iudgement you c•safed to the Prophets and Apostles, determining absolutely in matters of faith & conscience ▪ what is to be done, & what is not;
But beside this, there is a sovereign kind of Judgement you c•safed to the prophets and Apostles, determining absolutely in matters of faith & conscience ▪ what is to be done, & what is not;
p-acp p-acp d, pc-acp vbz dt j-jn n1 pp-f n1 pn22 vvd p-acp dt n2 cc n2, vvg av-j p-acp n2 pp-f n1 cc n1 ▪ q-crq vbz pc-acp vbi vdn, cc r-crq vbz xx;
(81) verse (DIV2)
1227
Page 470
10979
and this is the Iudgement of God himselfe, whereupon the Apostles might say, It seem•th good to the holy Ghost and to vs, Act. 15. 28. And that this their Iudgement is absolute, appeares by Scripture, He that heareth you, heareth me;
and this is the Judgement of God himself, whereupon the Apostles might say, It seem•th good to the holy Ghost and to us, Act. 15. 28. And that this their Judgement is absolute, appears by Scripture, He that hears you, hears me;
cc d vbz dt n1 pp-f np1 px31, c-crq dt n2 vmd vvi, pn31 vvz j p-acp dt j n1 cc p-acp pno12, n1 crd crd cc cst d po32 n1 vbz j, vvz p-acp n1, pns31 cst vvz pn22, vvz pno11;
(81) verse (DIV2)
1227
Page 470
10980
(saith Christ to his Apostles) & he that ref•s•th you ▪ refuseth me, Luk. 10. 16 ▪ and Paul deliuering the Gospel of Christ to the Galatians, bids them hold him accursed that teacheth thē otherwise, Gal ▪ 1. 7. and the promise of sending the spirit of truth, Ioh. 16. 13. was directly intended to the Apostles,
(Says christ to his Apostles) & he that ref•s•th you ▪ Refuseth me, Luk. 10. 16 ▪ and Paul delivering the Gospel of christ to the Galatians, bids them hold him accursed that Teaches them otherwise, Gall ▪ 1. 7. and the promise of sending the Spirit of truth, John 16. 13. was directly intended to the Apostles,
(vvz np1 p-acp po31 n2) cc pns31 cst vvz pn22 ▪ vvz pno11, np1 crd crd ▪ cc np1 vvg dt n1 pp-f np1 p-acp dt njp2, vvz pno32 vvi pno31 vvn cst vvz pno32 av, n1 ▪ crd crd cc dt n1 pp-f vvg dt n1 pp-f n1, np1 crd crd vbds av-j vvn p-acp dt n2,
(81) verse (DIV2)
1227
Page 470
10981
and onely in them fully accomplished.
and only in them Fully accomplished.
cc av-j p-acp pno32 av-j vvn.
(81) verse (DIV2)
1227
Page 470
10982
For our better conceiuing hereof, wee haue a resemblance of this soueraigne iudgement in the common wealth:
For our better conceiving hereof, we have a resemblance of this sovereign judgement in the Common wealth:
p-acp po12 jc vvg av, pns12 vhb dt n1 pp-f d j-jn n1 p-acp dt j n1:
(81) verse (DIV2)
1227
Page 470
10983
the high Court of Parliament giues iudgement of matters in law, and so doe Lawyer• and Iudges in common Courts;
the high Court of Parliament gives judgement of matters in law, and so do Lawyer• and Judges in Common Courts;
dt j n1 pp-f n1 vvz n1 pp-f n2 p-acp n1, cc av vdb np1 cc n2 p-acp j n2;
(81) verse (DIV2)
1227
Page 470
10984
but yet there is great differen•e betweene these two:
but yet there is great differen•e between these two:
cc-acp av pc-acp vbz j n1 p-acp d crd:
(81) verse (DIV2)
1227
Page 470
10985
the court of Paliament makes the lawe, and determines absolutely in ciuill matters, without controlement, what must be done, and what not:
the court of Parliament makes the law, and determines absolutely in civil matters, without controlment, what must be done, and what not:
dt n1 pp-f n1 vvz dt n1, cc vvz av-j p-acp j n2, p-acp n1, r-crq vmb vbi vdn, cc q-crq xx:
(81) verse (DIV2)
1227
Page 470
10986
but the Lawyers make not the law, but pronounce the meaning of the law vnto men.
but the Lawyers make not the law, but pronounce the meaning of the law unto men.
cc-acp dt n2 vvb xx dt n1, cc-acp vvb dt n1 pp-f dt n1 p-acp n2.
(81) verse (DIV2)
1227
Page 470
10987
Now the Scriptures, the Prophets, and Apostles, they are like to the cour• of Parliament in giuing ▪ iudgement;
Now the Scriptures, the prophets, and Apostles, they Are like to the cour• of Parliament in giving ▪ judgement;
av dt n2, dt n2, cc n2, pns32 vbr av-j p-acp dt n1 pp-f n1 p-acp vvg ▪ n1;
(81) verse (DIV2)
1227
Page 470
10988
priuate men and ordinarie ministers giue iudgement like vnto the Lawyers, which is not absolute, but ministeriall, depending on an higher iudgement.
private men and ordinary Ministers give judgement like unto the Lawyers, which is not absolute, but ministerial, depending on an higher judgement.
j n2 cc j n2 vvb n1 av-j p-acp dt n2, r-crq vbz xx j, cc-acp j-jn, vvg p-acp dt jc n1.
(81) verse (DIV2)
1227
Page 470
10989
Vses. 1. If the Prophets & Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners;Uses. 1. If the prophets & Apostles have sovereign power to give absolute judgement in matters of faith and manners;
vvz. crd cs dt n2 cc n2 vhb j-jn n1 pc-acp vvi j n1 p-acp n2 pp-f n1 cc n2;
(81) verse (DIV2)
1228
Page 471
10990
then we must here learne to make choice of a right Iudge: for vnto one must wee appeale in matters of faith and conscience:
then we must Here Learn to make choice of a right Judge: for unto one must we appeal in matters of faith and conscience:
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(81) verse (DIV2)
1228
Page 471
10991
and this right Iudge is Gods word, which wee must sticke vnto, and to none other.
and this right Judge is God's word, which we must stick unto, and to none other.
cc d j-jn n1 vbz ng1 n1, r-crq pns12 vmb vvi p-acp, cc p-acp pix j-jn.
(81) verse (DIV2)
1228
Page 471
10992
The commandement is plaine for matters of difficultie that concerne the conscience: Isay 8. 20. To the law, and to the testimonio:
The Commandment is plain for matters of difficulty that concern the conscience: Saiah 8. 20. To the law, and to the Testimony:
dt n1 vbz j p-acp n2 pp-f n1 cst vvb dt n1: np1 crd crd p-acp dt n1, cc p-acp dt fw-la:
(81) verse (DIV2)
1228
Page 471
10993
and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation;
and our Saviour christ refers us to Scripture for all matters that concern salvation;
cc po12 n1 np1 vvz pno12 p-acp n1 p-acp d n2 cst vvb n1;
(81) verse (DIV2)
1228
Page 471
10994
Ioh. 5. 39. Search the Scripture. If you would know what is true in religion & what is erroneous;
John 5. 39. Search the Scripture. If you would know what is true in Religion & what is erroneous;
np1 crd crd vvb dt n1. cs pn22 vmd vvi r-crq vbz j p-acp n1 cc q-crq vbz j;
(81) verse (DIV2)
1228
Page 471
10995
what is equitie in any matter of conscience, wee must haue recourse to Scripture.
what is equity in any matter of conscience, we must have recourse to Scripture.
q-crq vbz n1 p-acp d n1 pp-f n1, pns12 vmb vhi n1 p-acp n1.
(81) verse (DIV2)
1228
Page 471
10996
It will be said, Scripture is an vnfit Iudge, it cannot speake? I answer, It speakes sufficiently to determine of all matters of faith and conscience:
It will be said, Scripture is an unfit Judge, it cannot speak? I answer, It speaks sufficiently to determine of all matters of faith and conscience:
pn31 vmb vbi vvn, n1 vbz dt j n1, pn31 vmbx vvi? pns11 vvb, pn31 vvz av-j pc-acp vvi pp-f d n2 pp-f n1 cc n1:
(81) verse (DIV2)
1228
Page 471
10997
wee see in common experience, a man may resolue his friend in matters of doubt, as well by letter, as by word of mouth;
we see in Common experience, a man may resolve his friend in matters of doubt, as well by Letter, as by word of Mouth;
pns12 vvb p-acp j n1, dt n1 vmb vvi po31 n1 p-acp n2 pp-f n1, c-acp av p-acp n1, c-acp p-acp n1 pp-f n1;
(81) verse (DIV2)
1228
Page 471
10998
why then may not the word of God sent from heauen vnto his Church, resolue mens consciences in all matters of doubt for faith and manners? And indeed, let any man come in humilitie,
why then may not the word of God sent from heaven unto his Church, resolve men's Consciences in all matters of doubt for faith and manners? And indeed, let any man come in humility,
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(81) verse (DIV2)
1228
Page 471
10999
& seriously search the Scripture, and he shall finde resolution therein for any matter of conscience whatsoeuer.
& seriously search the Scripture, and he shall find resolution therein for any matter of conscience whatsoever.
cc av-j vvi dt n1, cc pns31 vmb vvi n1 av p-acp d n1 pp-f n1 r-crq.
(81) verse (DIV2)
1228
Page 471
11000
Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement, we are taught to take heed of an incompetent Iudge, which men for many hundred years haue set vp in their hearts, to relie vnto in matters of faith and conscience: Use 2. By this Authority of Scripture in giving sovereign judgement, we Are taught to take heed of an incompetent Judge, which men for many hundred Years have Set up in their hearts, to rely unto in matters of faith and conscience:
vvb crd p-acp d n1 pp-f n1 p-acp vvg j-jn n1, pns12 vbr vvn pc-acp vvi n1 pp-f dt j n1, r-crq n2 p-acp d crd n2 vhb vvn a-acp p-acp po32 n2, pc-acp vvi p-acp p-acp n2 pp-f n1 cc n1:
(81) verse (DIV2)
1229
Page 471
11001
and that is to put the Church in roome of the word, for soueraigne iudgemēt. The Church of Rome teacheth, that the Church must iudge of the Scripture;
and that is to put the Church in room of the word, for sovereign judgement. The Church of Rome Teaches, that the Church must judge of the Scripture;
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(81) verse (DIV2)
1229
Page 471
11002
yea, without Scripture giue soueraigne determination in matters of conscience, as hauing more authoritie then Scripture, because it giues authoritie thereunto:
yea, without Scripture give sovereign determination in matters of conscience, as having more Authority then Scripture, Because it gives Authority thereunto:
uh, p-acp n1 vvb j-jn n1 p-acp n2 pp-f n1, c-acp vhg dc n1 cs n1, c-acp pn31 vvz n1 av:
(81) verse (DIV2)
1229
Page 471
11003
but this is the ground of Atheisme, and heresie, and the path way to Popery: the true Church of God must haue the honour of Christs spouse;
but this is the ground of Atheism, and heresy, and the path Way to Popery: the true Church of God must have the honour of Christ spouse;
cc-acp d vbz dt n1 pp-f n1, cc n1, cc dt n1 n1 p-acp n1: dt j n1 pp-f np1 vmb vhi dt n1 pp-f npg1 n1;
(81) verse (DIV2)
1229
Page 471
11004
but yet the authoritie of soueraigne iudgement must not bee giuen to her, but onely to the word of God himselfe.
but yet the Authority of sovereign judgement must not be given to her, but only to the word of God himself.
cc-acp av dt n1 pp-f j-jn n1 vmb xx vbi vvn p-acp pno31, cc-acp av-j p-acp dt n1 pp-f np1 px31.
(81) verse (DIV2)
1229
Page 471
11005
The second part of the authoritie of Scripture, is that euery part of Canonicall Scripture is Authenticall: that is, of sufficient authoritie of it selfe,
The second part of the Authority of Scripture, is that every part of Canonical Scripture is Authentical: that is, of sufficient Authority of it self,
dt ord n1 pp-f dt n1 pp-f n1, vbz d d n1 pp-f j n1 vbz j: cst vbz, pp-f j n1 pp-f pn31 n1,
(81) verse (DIV2)
1230
Page 471
11006
though it bee not confirmed by any other testimonie;
though it be not confirmed by any other testimony;
cs pn31 vbb xx vvn p-acp d j-jn n1;
(81) verse (DIV2)
1230
Page 471
11007
for Scripture is the word of God, and the testimonie of Scripture is the testimonie of God himselfe,
for Scripture is the word of God, and the testimony of Scripture is the testimony of God himself,
p-acp n1 vbz dt n1 pp-f np1, cc dt n1 pp-f n1 vbz dt n1 pp-f np1 px31,
(81) verse (DIV2)
1230
Page 471
11008
then which none can be greater:
then which none can be greater:
cs r-crq pix vmb vbi jc:
(81) verse (DIV2)
1230
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11009
as Saint Iohn saith, If wee receiue the testimonie of men, the testimonie of God i• greater, 1. Ioh. 5. 9. For the better conceiuing of this point, conferre all the bookes that are or euer were, together,
as Saint John Says, If we receive the testimony of men, the testimony of God i• greater, 1. John 5. 9. For the better conceiving of this point, confer all the books that Are or ever were, together,
c-acp n1 np1 vvz, cs pns12 vvb dt n1 pp-f n2, dt n1 pp-f np1 n1 jc, crd np1 crd crd p-acp dt av-jc vvg pp-f d n1, vvb d dt n2 cst vbr cc av vbdr, av,
(81) verse (DIV2)
1230
Page 471
11010
and thereby it will appeare, that the Scripture is of it selfe Authenticall. There be three sorts of bookes, Diuine ▪ Ecclesiasticall, and Humane:
and thereby it will appear, that the Scripture is of it self Authentical. There be three sorts of books, Divine ▪ Ecclesiastical, and Humane:
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(81) verse (DIV2)
1230
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11011
Diuine bookes are the bookes of God penned, by the Prophets and Apostles; and they are all the word of God:Divine books Are the books of God penned, by the prophets and Apostles; and they Are all the word of God:
j-jn n2 vbr dt n2 pp-f np1 vvn, p-acp dt n2 cc n2; cc pns32 vbr d dt n1 pp-f np1:
(81) verse (DIV2)
1230
Page 472
11012
for whether we regard the matter of them, or the manner of reuealing them, they are all from God, the Prophets and Apostles were onely Gods hands and instruments in penning them, the holy Ghost gaue the matter, the order, and the very words:
for whither we regard the matter of them, or the manner of revealing them, they Are all from God, the prophets and Apostles were only God's hands and Instruments in penning them, the holy Ghost gave the matter, the order, and the very words:
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(81) verse (DIV2)
1230
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11013
from whence it must needs follow, that they are of al-sufficient authoritie of themselues. Ecclesiasticall bookes, are bookes of diuine matters, penned by learned men in the Church;
from whence it must needs follow, that they Are of All-sufficient Authority of themselves. Ecclesiastical books, Are books of divine matters, penned by learned men in the Church;
p-acp c-crq pn31 vmb av vvi, cst pns32 vbr pp-f j n1 pp-f px32. j n2, vbr n2 pp-f j-jn n2, vvn p-acp j n2 p-acp dt n1;
(81) verse (DIV2)
1230
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11014
and they are either generall bookes, or particular:
and they Are either general books, or particular:
cc pns32 vbr av-d j n2, cc j:
(81) verse (DIV2)
1230
Page 472
11015
Generall bookes Ecclesiasticall, I call those which were either made or confirmed by the whole Church;General books Ecclesiastical, I call those which were either made or confirmed by the Whole Church;
n1 n2 j, pns11 vvb d r-crq vbdr av-d vvn cc vvn p-acp dt j-jn n1;
(81) verse (DIV2)
1230
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11016
as the Creedes of the Apostles, the Nicene, and of Athanasius: and the foure first generall Councels,
as the Creeds of the Apostles, the Nicene, and of Athanasius: and the foure First general Counsels,
c-acp dt n2 pp-f dt n2, dt np1, cc pp-f np1: cc dt crd ord n1 n2,
(81) verse (DIV2)
1230
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11017
and these haue Catholike allowance, yet not absolute authoritie, but depending on Scripture. Particular bookes Ecclesiasticall, I call the Catechismes and Confessions of particular Churches, made by them, or by particular members thereof;
and these have Catholic allowance, yet not absolute Authority, but depending on Scripture. Particular books Ecclesiastical, I call the Catechisms and Confessions of particular Churches, made by them, or by particular members thereof;
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which haue not authoritie of themselues, but from the Scripture, or from generall consent.
which have not Authority of themselves, but from the Scripture, or from general consent.
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Now both these kindes of bookes may bee called Gods word, so farre forth as they agree with Scripture:
Now both these Kinds of books may be called God's word, so Far forth as they agree with Scripture:
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(81) verse (DIV2)
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11020
and yet they are also the word of men, because they were penned by men, and haue both order and style from men:
and yet they Are also the word of men, Because they were penned by men, and have both order and style from men:
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(81) verse (DIV2)
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11021
and in this regard, that they were partly mens workes, they are not authenticall of themselues,
and in this regard, that they were partly men's works, they Are not authentical of themselves,
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(81) verse (DIV2)
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11022
but depend vpon the authoritie of Scripture.
but depend upon the Authority of Scripture.
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(81) verse (DIV2)
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11023
Humane bookes, are bookes penned by men, either of the Church, or out of the Church, concerning humane things;Humane books, Are books penned by men, either of the Church, or out of the Church, Concerning humane things;
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(81) verse (DIV2)
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11024
as bookes of naturall Philosophie, of Policie, and other Artes:
as books of natural Philosophy, of Policy, and other Arts:
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(81) verse (DIV2)
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11025
and these are not the bookes of God, but of men alone, hauing both matter and style from men:
and these Are not the books of God, but of men alone, having both matter and style from men:
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(81) verse (DIV2)
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11026
many of them containe excellent truthes in their kind, yet gathered onely from experience and common reason;
many of them contain excellent truths in their kind, yet gathered only from experience and Common reason;
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(81) verse (DIV2)
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11027
but they haue not in them that truth, which is truth according to godlinesse, seruing to builde vp, and to binde the conscience;
but they have not in them that truth, which is truth according to godliness, serving to build up, and to bind the conscience;
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(81) verse (DIV2)
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11028
vnlesse it bee in one case, to stoppe the mouthes of Atheists and Epicures, and to conuince their consciences.
unless it be in one case, to stop the mouths of Atheists and Epicureans, and to convince their Consciences.
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(81) verse (DIV2)
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11029
And thus by conference of all bookes, wee see that Scripture alone is authenticall in it selfe, and no bookes beside.
And thus by conference of all books, we see that Scripture alone is authentical in it self, and no books beside.
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Uses. 1. This teacheth vs, that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone; Uses. 1. This Teaches us, that Ministers in the dispensing of God's word should content themselves with the testimony of Scripture alone;
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(81) verse (DIV2)
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11031
for the end of the ministerie is to worke and confirme faith, and to settle and build vp the conscience in the truth of religion, and matters concerning saluation;
for the end of the Ministry is to work and confirm faith, and to settle and built up the conscience in the truth of Religion, and matters Concerning salvation;
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(81) verse (DIV2)
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11051
for the doct•in of the Prophets binds conscience as fully & truly as if Christ himse•fe had spoken it.
for the doct•in of the prophets binds conscience as Fully & truly as if christ himse•fe had spoken it.
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(81) verse (DIV2)
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11052
And yet the person of Christ is aboue the person of Moses, & of all the Prophets;
And yet the person of christ is above the person of Moses, & of all the prophets;
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(81) verse (DIV2)
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11032
which no other word can doe, saue onely the word of God in Scripture, that hath sufficient authoritie in it selfe, from which conscience cannot appeale ▪ and for which cause our Sauiour Christ the true Prophet of the Church, contents himselfe with the testimony of the Law and Prophets alone;
which not other word can do, save only the word of God in Scripture, that hath sufficient Authority in it self, from which conscience cannot appeal ▪ and for which cause our Saviour christ the true Prophet of the Church, contents himself with the testimony of the Law and prophets alone;
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(81) verse (DIV2)
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11033
and after him his Apostles did the like.
and After him his Apostles did the like.
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(81) verse (DIV2)
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11034
See this notably confirmed by Paul, who in his preaching to the Iewes, professeth himselfe to haue said none other thing then that whic• the Prophets and Moses said should come.
See this notably confirmed by Paul, who in his preaching to the Iewes, Professes himself to have said none other thing then that whic• the prophets and Moses said should come.
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(81) verse (DIV2)
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11035
Other writings haue the•• good vse in their time and place, but not in the publike ministerie ▪ for authoritie and testimonie from Scripture is authenticall:
Other writings have the•• good use in their time and place, but not in the public Ministry ▪ for Authority and testimony from Scripture is authentical:
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(81) verse (DIV2)
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11036
This the Scripture saith, therefore it is so; but authority from Councels and Father •is sophistrie: This the Scripture Says, Therefore it is so; but Authority from Counsels and Father •is sophistry:
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(81) verse (DIV2)
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11037
as, Austin saith so, therefore it is so;
as, Austin Says so, Therefore it is so;
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(81) verse (DIV2)
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11038
this is no good reason, for it implies that all that Austin said is true, which indeede is false, •ee beeing as all men are, subiect to errour.
this is no good reason, for it Implies that all that Austin said is true, which indeed is false, •ee being as all men Are, Subject to error.
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(81) verse (DIV2)
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11039
2. Use. This also sheweth, that wee cannot beleeue vnwritten traditions, thoug• they be called Apostolicall.
2. Use. This also shows, that we cannot believe unwritten traditions, thoug• they be called Apostolical.
crd vvb. d av vvz, cst pns12 vmbx vvi j n2, n1 pns32 vbb vvn j.
(81) verse (DIV2)
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11040
The Church of Rome intend to decei•e vs, when they would beare vs in hand that halfe of those things t••t are to be beleeued, are not written in Scripture, but receiued by tr•dition:
The Church of Rome intend to decei•e us, when they would bear us in hand that half of those things t••t Are to be believed, Are not written in Scripture, but received by tr•dition:
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(81) verse (DIV2)
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11041
but these traditions we cannot beleeue by a diuine faith, hovsoeuer by a common humane faith we may;
but these traditions we cannot believe by a divine faith, hovsoeuer by a Common humane faith we may;
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(81) verse (DIV2)
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11042
for they are contained in t•e bookes of Councels and Fathers, which were worthie men, yet subiect to errour.
for they Are contained in t•e books of Counsels and Father's, which were worthy men, yet Subject to error.
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(81) verse (DIV2)
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11043
3. Vse. Th•• also sheweth, that we must submit our selues with feare and trembling to the word of God;
3. Use. Th•• also shows, that we must submit our selves with Fear and trembling to the word of God;
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(81) verse (DIV2)
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11044
for it hath absolute authoritie to iudge vs, and to con•ince our conselence in all matters of faith & manners that pertaine to saluation.
for it hath absolute Authority to judge us, and to con•ince our conselence in all matters of faith & manners that pertain to salvation.
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(81) verse (DIV2)
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11045
IV. Point. Wh••eas Christ alleadgeth Moses and the Prophets to confirme his minist••ie, it may be demanded, IV. Point. Wh••eas christ allegeth Moses and the prophets to confirm his minist••ie, it may be demanded,
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(81) verse (DIV2)
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11046
whether there be any difference for authoriti•, between Christ and the Prophets; for he that alleadgeth another m••s authoritie seemes to be inferiour thereto? I answer,
whither there be any difference for authoriti•, between christ and the prophets; for he that allegeth Another m••s Authority seems to be inferior thereto? I answer,
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(81) verse (DIV2)
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Page 473
11047
if we cōpare C•rist & the Prophets, we must distinguish between their doctrine, & th•ir persons:
if we compare C•rist & the prophets, we must distinguish between their Doctrine, & th•ir Persons:
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(81) verse (DIV2)
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Page 473
11048
The doctrine of Moses & of the Prophets is equall to th• doctrine of Christ 2. waies;
The Doctrine of Moses & of the prophets is equal to th• Doctrine of christ 2. ways;
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(81) verse (DIV2)
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11049
First, in certaintie of truth, for it is as vnd•ubtedly true, as if Christ himselfe had taught the same.
First, in certainty of truth, for it is as vnd•ubtedly true, as if christ himself had taught the same.
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(81) verse (DIV2)
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Page 473
11050
Secondly, in e•ficacie & authoritie for the power of binding conscience;
Secondly, in e•ficacie & Authority for the power of binding conscience;
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(81) verse (DIV2)
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Page 473
11053
for he is the Sonne of God, both God & •an; they were men, he is the author of truth;
for he is the Son of God, both God & •an; they were men, he is the author of truth;
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(81) verse (DIV2)
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Page 473
11054
they only the instrumēts & pen-mē therof:
they only the Instruments & penmen thereof:
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(81) verse (DIV2)
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Page 473
11055
& frō hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets,
& from hence it coms that Christ Doctrine does more bind us to Obedience then the Doctrine of the prophets,
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(81) verse (DIV2)
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Page 473
11056
because the person deliuering it is of more authority & excellēcy:
Because the person delivering it is of more Authority & excellency:
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(81) verse (DIV2)
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Page 473
11057
and for this cause Christ alleadges Moses and the Prophets, not for that his word is inferiour to theirs,
and for this cause christ alleges Moses and the prophets, not for that his word is inferior to theirs,
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(81) verse (DIV2)
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Page 474
11058
but that in regard of our obedience he might increase the authoritie of Moses and the Prophets,
but that in regard of our Obedience he might increase the Authority of Moses and the prophets,
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(81) verse (DIV2)
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Page 474
11059
because a greater measure of obedience is required to Christs word in regard of the dignitie of his person.
Because a greater measure of Obedience is required to Christ word in regard of the dignity of his person.
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(81) verse (DIV2)
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Page 474
11060
And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law:
And this shows that we now Are more bound to Obedience under the Gospel then the people vere under the law:
cc d n2 cst pns12 av vbr dc vvn p-acp n1 p-acp dt n1 av dt n1 vvb p-acp dt n1:
(81) verse (DIV2)
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11061
for we haue Christs doctrine which in regard of •is person is of more authoritie then Moses and the Prophets:
for we have Christ Doctrine which in regard of •is person is of more Authority then Moses and the prophets:
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(81) verse (DIV2)
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11062
see the point plainely laid downe by the Author to the Hebrewes:
see the point plainly laid down by the Author to the Hebrews:
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(81) verse (DIV2)
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11063
in the irst Chapter he saith, God in times past spake to hi• Church by his Propets,
in the irst Chapter he Says, God in times past spoke to hi• Church by his Propets,
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(81) verse (DIV2)
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Page 474
11064
but in these last dayes he hath spoken to vs by his sonne: but in these last days he hath spoken to us by his son:
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(81) verse (DIV2)
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11065
and in the second chapter, verse 1. he laies downe the vse of this that now we haue Christ for our teacher;
and in the second chapter, verse 1. he lays down the use of this that now we have christ for our teacher;
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(81) verse (DIV2)
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11066
namely, that therefore we ought more aboundanly to giue heede to the things that we haue heard, least at any time we le them slip, &c. shewing that our disobedience now shall be more seue•ly punished.
namely, that Therefore we ought more aboundanly to give heed to the things that we have herd, least At any time we le them slip, etc. showing that our disobedience now shall be more seue•ly punished.
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(81) verse (DIV2)
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Page 474
11067
V. Point: Ignorant people abuse this text, to persvade themselue ▪ s that preaching is needlesse, V. Point: Ignorant people abuse this text, to persvade themselves ▪ s that preaching is needless,
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(81) verse (DIV2)
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11068
because no man can say moe then this;
Because no man can say more then this;
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(81) verse (DIV2)
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11069
doe as ye would be done to, for this is the summe of the law a•d the Prophets. do as you would be done to, for this is the sum of the law a•d the prophets.
vdb c-acp pn22 vmd vbi vdn p-acp, p-acp d vbz dt n1 pp-f dt n1 vhd dt n2.
(81) verse (DIV2)
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11070
But we wust know, that this is not the summe of all tht the Prophets say,
But we wust know, that this is not the sum of all that the prophets say,
cc-acp pns12 vmb vvi, cst d vbz xx dt n1 pp-f d cst dt n2 vvb,
(81) verse (DIV2)
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11071
but onely touching the matter of iustice and equi•e: and indeede that we may attaine to saluation more is needfull:
but only touching the matter of Justice and equi•e: and indeed that we may attain to salvation more is needful:
cc-acp av-j vvg dt n1 pp-f n1 cc n1: cc av cst pns12 vmb vvi p-acp n1 av-dc vbz j:
(81) verse (DIV2)
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11072
for ve must not only know Gods word in generall, but in particular, seeing that we may faile in the particulars of that which we know in •enenll.
for we must not only know God's word in general, but in particular, seeing that we may fail in the particulars of that which we know in •enenll.
c-acp pns12 vmb xx av-j vvi npg1 n1 p-acp n1, cc-acp p-acp j, vvg cst pns12 vmb vvi p-acp dt n2-j pp-f d r-crq pns12 vvb p-acp j.
(81) verse (DIV2)
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11073
Againe, preaching serues not only for the remoouing of ignorance and the increase of knowledge,
Again, preaching serves not only for the removing of ignorance and the increase of knowledge,
av, vvg vvz xx av-j p-acp dt n-vvg pp-f n1 cc dt n1 pp-f n1,
(81) verse (DIV2)
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11074
but to erect and build vp good conscience and honest liues, by the in increase of faith, repentance, bue of God and man, and of obedience:
but to erect and built up good conscience and honest lives, by the in increase of faith, Repentance, bue of God and man, and of Obedience:
cc-acp pc-acp vvi cc vvi a-acp j n1 cc j n2, p-acp dt p-acp n1 pp-f n1, n1, cc-acp pp-f np1 cc n1, cc pp-f n1:
(81) verse (DIV2)
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11075
and this vse the most learned and godly man that euer was may make of the publike ministerie,
and this use the most learned and godly man that ever was may make of the public Ministry,
cc d vvb dt av-ds j cc j n1 cst av vbds np1 n1 pp-f dt j n1,
(81) verse (DIV2)
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11077
Lastly, it may be demanded how this can be •e summe of the law and the Prophets, to doe as we would be done to, vith men:
Lastly, it may be demanded how this can be •e sum of the law and the prophets, to do as we would be done to, with men:
ord, pn31 vmb vbi vvn c-crq d vmb vbi j n1 pp-f dt n1 cc dt n2, pc-acp vdi c-acp pns12 vmd vbi vdn p-acp, p-acp n2:
(81) verse (DIV2)
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11078
seeing we are further bound by the law to performe duties of loue and obedience to God? Answ. This rule is the summe of all:
seeing we Are further bound by the law to perform duties of love and Obedience to God? Answer This Rule is the sum of all:
vvg pns12 vbr av-jc vvn p-acp dt n1 pc-acp vvi n2 pp-f n1 cc n1 p-acp np1? np1 d n1 vbz dt n1 pp-f d:
(81) verse (DIV2)
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11079
for our loue to God must be shewed in the practise of the duties of loue iustice, and mercie towards men:
for our love to God must be showed in the practice of the duties of love Justice, and mercy towards men:
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(81) verse (DIV2)
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11080
for God is inuisible and it please th•im to make himselfe seene in our visible neighbour, requiring that our loue to himselfe should be shewed in the works of mercie, iustice, and goodnes towards men.
for God is invisible and it please th•im to make himself seen in our visible neighbour, requiring that our love to himself should be showed in the works of mercy, Justice, and Goodness towards men.
c-acp np1 vbz j cc pn31 vvb j pc-acp vvi px31 vvn p-acp po12 j n1, vvg cst po12 n1 p-acp px31 vmd vbi vvn p-acp dt n2 pp-f n1, n1, cc n1 p-acp n2.
(81) verse (DIV2)
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11081
Men may flatter themselues and say they loue God, but if it be not shewed in the loue of their neighbours, they deceiue themselues, there is no loue of God in them.
Men may flatter themselves and say they love God, but if it be not showed in the love of their neighbours, they deceive themselves, there is no love of God in them.
np1 vmb vvi px32 cc vvb pns32 vvb np1, cc-acp cs pn31 vbb xx vvn p-acp dt n1 pp-f po32 n2, pns32 vvb px32, pc-acp vbz dx n1 pp-f np1 p-acp pno32.
(81) verse (DIV2)
1236
Page 474
11082
And therefore they are deceiued that thinke all is well with them, when they come to Church, and receiue the sacraments:
And Therefore they Are deceived that think all is well with them, when they come to Church, and receive the Sacraments:
cc av pns32 vbr vvn cst vvb d vbz av p-acp pno32, c-crq pns32 vvb p-acp n1, cc vvi dt n2:
(81) verse (DIV2)
1236
Page 474
11083
for religion stands not in the outward seruice of God, vnles it be shewed forth in the duties of iustice, loue,
for Religion Stands not in the outward service of God, unless it be showed forth in the duties of Justice, love,
p-acp n1 vvz xx p-acp dt j n1 pp-f np1, cs pn31 vbb vvn av p-acp dt n2 pp-f n1, n1,
(81) verse (DIV2)
1236
Page 475
11084
and mercie commanded in the second table:
and mercy commanded in the second table:
cc n1 vvn p-acp dt ord n1:
(81) verse (DIV2)
1236
Page 475
11085
see Iames 1. vers. 27. pure religion and vndesiled before God, is to visit the fatherlesse and widdowes in their aduerstie:
see James 1. vers. 27. pure Religion and vndesiled before God, is to visit the fatherless and widow's in their aduerstie:
vvb np1 crd fw-la. crd j n1 cc vvn p-acp np1, vbz pc-acp vvi dt j cc n2 p-acp po32 j:
(81) verse (DIV2)
1236
Page 475
11086
and to keepe himselfe vnspotted of the world.
and to keep himself unspotted of the world.
cc pc-acp vvi px31 j pp-f dt n1.
(81) verse (DIV2)
1236
Page 475
11087
v. 13. I Entern at the strait gate: for it is the wide gate, and broad way that •adeth to destruction:
v. 13. I Entern At the strait gate: for it is the wide gate, and broad Way that •adeth to destruction:
n1 crd pns11 n1 p-acp dt j n1: c-acp pn31 vbz dt j n1, cc j n1 cst vvz p-acp n1:
(82) verse (DIV2)
1236
Page 475
11088
and many there be which goe in thereat.
and many there be which go in thereat.
cc d pc-acp vbi r-crq vvb p-acp av.
(82) verse (DIV2)
1237
Page 475
11089
11. Because the gate is strait, and the way narrow that leadeth vnto life, and few there be that finde it.
11. Because the gate is strait, and the Way narrow that leads unto life, and few there be that find it.
crd p-acp dt n1 vbz j, cc dt n1 j cst vvz p-acp n1, cc d pc-acp vbi cst vvb pn31.
(82) verse (DIV2)
1238
Page 475
11090
These two verses beeing the fifth part of this chapter, containe the tenth point of Doctrine in this Sermon of our Sauiour Christ:
These two Verses being the fifth part of this chapter, contain the tenth point of Doctrine in this Sermon of our Saviour christ:
d crd n2 vbg dt ord n1 pp-f d n1, vvi dt ord n1 pp-f n1 p-acp d n1 pp-f po12 n1 np1:
(82) verse (DIV2)
1239
Page 475
11091
wherein he ex••rteth his hearers and vs all effectually, to an earnest care in seeki•• euerlasting life:
wherein he ex••rteth his hearers and us all effectually, to an earnest care in seeki•• everlasting life:
c-crq pns31 vvz po31 n2 cc pno12 d av-j, p-acp dt j n1 p-acp n1 j n1:
(82) verse (DIV2)
1239
Page 475
11092
and withall admonisheth vs in the matter of Saluation not to follow the multitude, because most men goe the broad •ay to destruction. The words containe two parts.
and withal Admonisheth us in the matter of Salvation not to follow the multitude, Because most men go the broad •ay to destruction. The words contain two parts.
cc av vvz pno12 p-acp dt n1 pp-f n1 xx pc-acp vvi dt n1, c-acp ds n2 vvb dt j n1 p-acp n1. dt n2 vvi crd n2.
(82) verse (DIV2)
1239
Page 475
11093
A commandement, Enter in at the strait gate: and a reason in the words following, for it is the wide gate.
A Commandment, Enter in At the strait gate: and a reason in the words following, for it is the wide gate.
dt n1, vvb p-acp p-acp dt j n1: cc dt n1 p-acp dt n2 vvg, p-acp pn31 vbz dt j n1.
(82) verse (DIV2)
1240
Page 475
11094
Yet for our further edification and instruction, I will consider and handle fiue points, which are here set downe by our Sauiour Christ: I. that there be two contrarie cities or kingdoms, in one of which euery man and woman must abide for euer after this life:
Yet for our further edification and instruction, I will Consider and handle fiue points, which Are Here Set down by our Saviour christ: I that there be two contrary cities or kingdoms, in one of which every man and woman must abide for ever After this life:
av p-acp po12 jc n1 cc n1, pns11 vmb vvi cc vvi crd n2, r-crq vbr av vvn a-acp p-acp po12 n1 np1: uh cst pc-acp vbi crd j-jn n2 cc n2, p-acp crd pp-f r-crq d n1 cc n1 vmb vvi p-acp av c-acp d n1:
(82) verse (DIV2)
1240
Page 475
11095
and further, that these afford vnto men a contrarie estate, the one life, the other death & destruction. II. That there are two distinct waies to these two cities or kingdomes: one leading to destruction;
and further, that these afford unto men a contrary estate, the one life, the other death & destruction. II That there Are two distinct ways to these two cities or kingdoms: one leading to destruction;
cc av-jc, cst d vvb p-acp n2 dt j-jn n1, dt crd n1, dt j-jn n1 cc n1. crd d pc-acp vbr crd j n2 p-acp d crd n2 cc n2: crd vvg p-acp n1;
(82) verse (DIV2)
1240
Page 475
11097
The way of life is straite and narrow: The way of destruction is broad and wide, and that from the beginning to the end. IV. What men doe in these waies;
The Way of life is strait and narrow: The Way of destruction is broad and wide, and that from the beginning to the end. IV. What men do in these ways;
dt n1 pp-f n1 vbz j cc j: dt n1 pp-f n1 vbz j cc j, cc cst p-acp dt n1 p-acp dt n1. np1 q-crq n2 vdb p-acp d n2;
(82) verse (DIV2)
1240
Page 475
11098
namely, that many walke in the broad way, and few can find the straite and narrow way. V. What men ought to doe touching these waies,
namely, that many walk in the broad Way, and few can find the strait and narrow Way. V. What men ought to do touching these ways,
av, cst d vvb p-acp dt j n1, cc d vmb vvi dt n1 cc j n1. np1 q-crq n2 vmd pc-acp vdi vvg d n2,
(82) verse (DIV2)
1240
Page 475
11099
namely, passe by the broad way and enter into and walke in the straite way: which is the scope of Christs exhortation and instruction in this place. Of these in order. For the first:
namely, pass by the broad Way and enter into and walk in the strait Way: which is the scope of Christ exhortation and instruction in this place. Of these in order. For the First:
av, vvb p-acp dt j n1 cc vvi p-acp cc vvi p-acp dt j n1: r-crq vbz dt n1 pp-f npg1 n1 cc n1 p-acp d n1. pp-f d p-acp n1. p-acp dt ord:
(82) verse (DIV2)
1240
Page 475
11100
These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life, according to that which euery man hath done in his bodie.
These two cities Are two distinct places ordained of God for the final and Eternal abode of all mankind After this life, according to that which every man hath done in his body.
d crd n2 vbr crd j n2 vvn pp-f np1 p-acp dt j cc j n1 pp-f d n1 p-acp d n1, vvg p-acp d r-crq d n1 vhz vdn p-acp po31 n1.
(82) verse (DIV2)
1241
Page 475
11101
These are tearmed diuersly in Scripture:
These Are termed diversely in Scripture:
d vbr vvn av-j p-acp n1:
(82) verse (DIV2)
1241
Page 475
11102
one, the kingdome of heauen: the other, vtter darknes in the chapter following, vers. 11, 12. The one Abrahams •osome: the other, hell fire, Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described, the one is called the citie of God: the other the burning lake: and vsually the one is called heauen, the other hell. And as these are distinct places,
one, the Kingdom of heaven: the other, utter darkness in the chapter following, vers. 11, 12. The one Abrahams •osome: the other, hell fire, Luk. 16. 23. and in the 21. and 22. Chapters of the Revelation they Are notably described, the one is called the City of God: the other the burning lake: and usually the one is called heaven, the other hell. And as these Are distinct places,
pi, dt n1 pp-f n1: dt n-jn, j n1 p-acp dt n1 vvg, fw-la. crd, crd dt crd npg1 n1: dt n-jn, n1 n1, np1 crd crd cc p-acp dt crd cc crd n2 pp-f dt n1 pns32 vbr av-j vvn, dt pi vbz vvn dt n1 pp-f np1: dt j-jn dt vvg n1: cc av-j dt pi vbz vvn n1, dt j-jn n1. cc p-acp d vbr j n2,
(82) verse (DIV2)
1241
Page 476
11103
so they afford vnto men two distinct estates:
so they afford unto men two distinct estates:
av pns32 vvb p-acp n2 crd j n2:
(82) verse (DIV2)
1241
Page 476
11104
The one life ▪ the other destruction: as it is said, the narrow way leades to life:
The one life ▪ the other destruction: as it is said, the narrow Way leads to life:
dt crd n1 ▪ dt j-jn n1: p-acp pn31 vbz vvn, dt j n1 vvz p-acp n1:
(82) verse (DIV2)
1241
Page 476
11105
the br••dway to destruction. By life here is meant, a blessed state of man in whi•• he liues in fellowship with God,
the br••dway to destruction. By life Here is meant, a blessed state of man in whi•• he lives in fellowship with God,
dt av-an p-acp n1. p-acp n1 av vbz vvn, dt j-vvn n1 pp-f n1 p-acp n1 pns31 vvz p-acp n1 p-acp np1,
(82) verse (DIV2)
1241
Page 476
11106
and hath his heart filled with the vnbreakable loue and goodnes of God, and with endles ioy from Gods im••diate presence.
and hath his heart filled with the unbreakable love and Goodness of God, and with endless joy from God's im••diate presence.
cc vhz po31 n1 vvn p-acp dt j n1 cc n1 pp-f np1, cc p-acp j n1 p-acp npg1 j n1.
(82) verse (DIV2)
1241
Page 476
11107
And this indeed is the onely true life: our naturall life i• •ut a shadow thereof.
And this indeed is the only true life: our natural life i• •ut a shadow thereof.
cc d av vbz dt j j n1: po12 j n1 n1 av dt n1 av.
(82) verse (DIV2)
1241
Page 476
11108
By perdition or destruction, we are to vnderstand cursed state of man, in which he is without all fellowship with God i• respect of his fauour, mercie, and loue;
By perdition or destruction, we Are to understand cursed state of man, in which he is without all fellowship with God i• respect of his favour, mercy, and love;
p-acp n1 cc n1, pns12 vbr pc-acp vvi j-vvn n1 pp-f n1, p-acp r-crq pns31 vbz p-acp d n1 p-acp np1 n1 n1 pp-f po31 n1, n1, cc n1;
(82) verse (DIV2)
1241
Page 476
11109
and yet in bodie, soule, and •nscience doth apprehend the bitternes of Gods wrath and furie for •••more:
and yet in body, soul, and •nscience does apprehend the bitterness of God's wrath and fury for •••more:
cc av p-acp n1, n1, cc n1 vdz vvi dt n1 pp-f npg1 n1 cc n1 c-acp av:
(82) verse (DIV2)
1241
Page 476
11110
hauing no fellowship saue onely with the deuill and his angel• and damned soules. This is no life but eternall death, though soule• and bodie liue together eternally.
having no fellowship save only with the Devil and his angel• and damned Souls. This is no life but Eternal death, though soule• and body live together eternally.
vhg dx n1 vvi av-j p-acp dt n1 cc po31 n1 cc j-vvn n2. d vbz dx n1 cc-acp j n1, cs n1 cc n1 vvb av av-j.
(82) verse (DIV2)
1241
Page 476
11111
Uses. I. In that Christ doth here mention but two cities or plac•• to the one whereof euery man must resort after death; Uses. I. In that christ does Here mention but two cities or plac•• to the one whereof every man must resort After death;
vvz. np1 p-acp cst np1 vdz av vvi p-acp crd n2 cc n1 p-acp dt pi c-crq d n1 vmb vvi p-acp n1;
(82) verse (DIV2)
1242
Page 476
11112
we may gather that there is no middle place or condition betweene life and destruction.
we may gather that there is no middle place or condition between life and destruction.
pns12 vmb vvi cst pc-acp vbz dx j-jn n1 cc n1 p-acp n1 cc n1.
(82) verse (DIV2)
1242
Page 476
11113
A third place or state the Scripture knoweth not, and therefore there is no place of purging the soules of men after this life, which the Papists call Purgatorie:
A third place or state the Scripture Knoweth not, and Therefore there is no place of purging the Souls of men After this life, which the Papists call Purgatory:
dt ord n1 cc n1 dt n1 vvz xx, cc av pc-acp vbz dx n1 pp-f vvg dt n2 pp-f n2 p-acp d n1, r-crq dt njp2 vvb n1:
(82) verse (DIV2)
1242
Page 476
11115
But the Papists say, it is the vpper part of hell neere to the hell of the damned;
But the Papists say, it is the upper part of hell near to the hell of the damned;
p-acp dt njp2 vvb, pn31 vbz dt jc n1 pp-f n1 av-j p-acp dt n1 pp-f dt j-vvn;
(82) verse (DIV2)
1242
Page 476
11116
I answer, If that were so, then there is no saluation for them that are in purgatorie:
I answer, If that were so, then there is no salvation for them that Are in purgatory:
pns11 vvb, cs d vbdr av, av pc-acp vbz dx n1 p-acp pno32 cst vbr p-acp n1:
(82) verse (DIV2)
1242
Page 476
11117
for there is no returning out of hell to heauen by reason of the great gulfe between them, Luk. 16. 26. and they that are in any part of hell are but damned persons.
for there is no returning out of hell to heaven by reason of the great gulf between them, Luk. 16. 26. and they that Are in any part of hell Are but damned Persons.
c-acp pc-acp vbz dx vvg av pp-f n1 p-acp n1 p-acp n1 pp-f dt j n1 p-acp pno32, np1 crd crd cc pns32 cst vbr p-acp d n1 pp-f n1 vbr p-acp j-vvn n2.
(82) verse (DIV2)
1242
Page 476
11118
II. Use. If there be but two places, and in them two estates onely according to that which men haue done here on earth either good or euill; II Use. If there be but two places, and in them two estates only according to that which men have done Here on earth either good or evil;
crd n1. cs pc-acp vbi p-acp crd n2, cc p-acp pno32 crd n2 av-j vvg p-acp d r-crq n2 vhb vdn av p-acp n1 av-d j cc j-jn;
(82) verse (DIV2)
1243
Page 476
11119
then we must be admonished with all care and conscience to vse all good meanes, whereby we may escape the one, and attaine to the other;
then we must be admonished with all care and conscience to use all good means, whereby we may escape the one, and attain to the other;
av pns12 vmb vbi vvn p-acp d n1 cc n1 pc-acp vvi d j n2, c-crq pns12 vmb vvi dt crd, cc vvi p-acp dt j-jn;
(82) verse (DIV2)
1243
Page 476
11120
to be freed from destruction, and to gaine saluation.
to be freed from destruction, and to gain salvation.
pc-acp vbi vvn p-acp n1, cc pc-acp vvi n1.
(82) verse (DIV2)
1243
Page 476
11121
In the massacre and sacking of a citie, in which some are slaine and some escape aliue, euery one hath care to shift for himselfe, to saue his temporall life:
In the massacre and sacking of a City, in which Some Are slain and Some escape alive, every one hath care to shift for himself, to save his temporal life:
p-acp dt n1 cc vvg pp-f dt n1, p-acp r-crq d vbr vvn cc d n1 j, d pi vhz n1 pc-acp vvi p-acp px31, pc-acp vvi po31 j n1:
(82) verse (DIV2)
1243
Page 476
11122
much more then ought we to prouide for eternall life, seeing at the last day wherein the whole world shal be ransacked, euery one must vndergoe either saluation or destruction:
much more then ought we to provide for Eternal life, seeing At the last day wherein the Whole world shall be ransacked, every one must undergo either salvation or destruction:
av-d dc cs vmd pns12 pc-acp vvi p-acp j n1, vvg p-acp dt ord n1 c-crq dt j-jn n1 vmb vbi vvn, d pi vmb vvi d n1 cc n1:
(82) verse (DIV2)
1243
Page 476
11123
if we had our deseruing we should be confounded euery moment;
if we had our deserving we should be confounded every moment;
cs pns12 vhd po12 j-vvg pns12 vmd vbi vvn d n1;
(82) verse (DIV2)
1243
Page 476
11124
but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting:
but God in mercy grants unto us length of days for this very end that we should seek God's Kingdom and life everlasting:
cc-acp np1 p-acp n1 vvz p-acp pno12 n1 pp-f n2 p-acp d j n1 cst pns12 vmd vvi npg1 n1 cc n1 j:
(82) verse (DIV2)
1243
Page 476
11125
and therefore this must be our principall care and studie, that we may be alwaies readie, whensoeuer we shal be called hence;
and Therefore this must be our principal care and study, that we may be always ready, whensoever we shall be called hence;
cc av d vmb vbi po12 j-jn n1 cc vvi, cst pns12 vmb vbi av j, c-crq pns12 vmb vbi vvn av;
(82) verse (DIV2)
1243
Page 477
11126
and the rather, because we know not when Christ will call vs hence:
and the rather, Because we know not when christ will call us hence:
cc dt av-c, c-acp pns12 vvb xx c-crq np1 vmb vvi pno12 av:
(82) verse (DIV2)
1243
Page 477
11127
Luk. 12. 40. Be ye also prepared therefore ▪ for the sonne of man will come at an houre when ye thinke not.
Luk. 12. 40. Be you also prepared Therefore ▪ for the son of man will come At an hour when you think not.
np1 crd crd vbb pn22 av vvn av ▪ c-acp dt n1 pp-f n1 vmb vvi p-acp dt n1 c-crq pn22 vvb xx.
(82) verse (DIV2)
1243
Page 477
11128
II. Point. As there be two diuers estates in two distinct places; so there be two seuer all waies that lead thereunto:II Point. As there be two diverse estates in two distinct places; so there be two sever all ways that led thereunto:
crd n1. p-acp pc-acp vbi crd j n2 p-acp crd j n2; av pc-acp vbi crd vvi d n2 cst vvb av:
(82) verse (DIV2)
1244
Page 477
11129
the one, the way of life, verse ▪ 14. the other, the way to destruction, vers. 13. First, I will speake of the way of life, and thereby shall we see what the way of destruction is;
the one, the Way of life, verse ▪ 14. the other, the Way to destruction, vers. 13. First, I will speak of the Way of life, and thereby shall we see what the Way of destruction is;
dt pi, dt n1 pp-f n1, n1 ▪ crd dt n-jn, dt n1 p-acp n1, fw-la. crd ord, pns11 vmb vvi pp-f dt n1 pp-f n1, cc av vmb pns12 vvi r-crq dt n1 pp-f n1 vbz;
(82) verse (DIV2)
1244
Page 477
11130
in which regard it stands vs all in hand to know what is the way of life.
in which regard it Stands us all in hand to know what is the Way of life.
p-acp r-crq n1 pn31 vvz pno12 d p-acp n1 pc-acp vvi r-crq vbz dt n1 pp-f n1.
(82) verse (DIV2)
1244
Page 477
11131
Now none hath better noted it out vnto vs, then the Prophet Habaccuk, chap. 2. v. 4. in these words, But the iust shall liue by faith:
Now none hath better noted it out unto us, then the Prophet Habakkuk, chap. 2. v. 4. in these words, But the just shall live by faith:
av pix vhz j vvn pn31 av p-acp pno12, cs dt n1 np1, n1 crd n1 crd p-acp d n2, p-acp dt j vmb vvi p-acp n1:
(82) verse (DIV2)
1244
Page 477
11132
in which place he foretells the afflictions of the Iewes by the Chaldeans:
in which place he foretells the afflictions of the Iewes by the Chaldeans:
p-acp r-crq n1 pns31 vvz dt n2 pp-f dt np2 p-acp dt njp2:
(82) verse (DIV2)
1244
Page 477
11151
Here some may aske whether euery thing that we beleeue be made ours, as riches, honour,
Here Some may ask whither every thing that we believe be made ours, as riches, honour,
av d vmb vvi cs d n1 cst pns12 vvb vbi vvn png12, c-acp n2, n1,
(82) verse (DIV2)
1245
Page 478
11152
and such like? Ans. No:
and such like? Ans. No:
cc d av-j? np1 uh-dx:
(82) verse (DIV2)
1245
Page 478
11133
whereupon the Iewes might say, whereby then shall we stay our selues? he answers, by faith; The iust man liues, that is, leadeth his life by faith. Some giue this meaning to the Prophet, The iust by faith shall haue life euerlasting:
whereupon the Iewes might say, whereby then shall we stay our selves? he answers, by faith; The just man lives, that is, leads his life by faith. some give this meaning to the Prophet, The just by faith shall have life everlasting:
c-crq dt np2 vmd vvi, c-crq av vmb pns12 vvi po12 n2? pns31 vvz, p-acp n1; dt j n1 vvz, cst vbz, vvz po31 n1 p-acp n1. d vvb d n1 p-acp dt n1, dt j p-acp n1 vmb vhi n1 j:
(82) verse (DIV2)
1244
Page 477
11134
but the Apostle expoundeth it otherwise, Gal. 3. 11. So then to walke in the way of life, is to lead our liues by faith in Christ: as Heb. 10. 39. Here two points must be considered: I. what faith that is by which men must liue in this world;
but the Apostle expoundeth it otherwise, Gal. 3. 11. So then to walk in the Way of life, is to led our lives by faith in christ: as Hebrew 10. 39. Here two points must be considered: I what faith that is by which men must live in this world;
p-acp dt n1 vvz pn31 av, np1 crd crd av av pc-acp vvi p-acp dt n1 pp-f n1, vbz pc-acp vvi po12 n2 p-acp n1 p-acp np1: c-acp np1 crd crd av crd n2 vmb vbi vvn: uh r-crq n1 cst vbz p-acp r-crq n2 vmb vvi p-acp d n1;
(82) verse (DIV2)
1244
Page 477
11135
namely, true iustifying faith, the very same by which they are to be saued in the day of the Lord.
namely, true justifying faith, the very same by which they Are to be saved in the day of the Lord.
av, j vvg n1, dt av d p-acp r-crq pns32 vbr pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
(82) verse (DIV2)
1245
Page 477
11136
I ▪ liue by faith (saith Paul ) in the sonne of God, who hath loued me, I ▪ live by faith (Says Paul) in the son of God, who hath loved me,
pns11 ▪ vvb p-acp n1 (vvz np1) p-acp dt n1 pp-f np1, r-crq vhz vvn pno11,
(82) verse (DIV2)
1245
Page 477
11137
and giuen himselfe for me, Gal. 2. 20. where he doth notably expound this text, shewing, that faith in Christ our redeemer, is that faith whereby we must lead our liues in this world:and given himself for me, Gal. 2. 20. where he does notably expound this text, showing, that faith in christ our redeemer, is that faith whereby we must led our lives in this world:
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for they which will be saued by their faith, must first liue by their faith: he that beleeues well, liues well:
for they which will be saved by their faith, must First live by their faith: he that believes well, lives well:
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and that faith will neuer saue the soule, that cannot guide and order the life: many men thinke it is sufficient to saluation to beleeue the promise of life:
and that faith will never save the soul, that cannot guide and order the life: many men think it is sufficient to salvation to believe the promise of life:
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but faith hath a further worke in them that it saueth; for it also causeth them to liue thereby.
but faith hath a further work in them that it Saveth; for it also Causes them to live thereby.
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Now a man liues by faith, when he rests himselfe on God, and suffers himselfe wholly to be lead and guided by Gods written word.
Now a man lives by faith, when he rests himself on God, and suffers himself wholly to be led and guided by God's written word.
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Example hereof we haue in Abraham, Heb. 11. 8. who by faith for sooke his owne countrey,
Exampl hereof we have in Abraham, Hebrew 11. 8. who by faith for sooke his own country,
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and at Gods cōmandement went be knew not whither. More particularly; a Christian mans life is twofold: spirituall, and temporall: and At God's Commandment went be knew not whither. More particularly; a Christian men life is twofold: spiritual, and temporal:
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both which he must liue in this world, for heauenly life beginnes before we die: and both these kinds of life must be preserued by faith.
both which he must live in this world, for heavenly life begins before we die: and both these Kinds of life must be preserved by faith.
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The spirituall life of a Christian, is that whereby he hath true fellowshippe with God: this beginnes in this life;
The spiritual life of a Christian, is that whereby he hath true fellowship with God: this begins in this life;
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and it stands in reconciliation with God, wherein a man is accepted to the right of eternall life.
and it Stands in reconciliation with God, wherein a man is accepted to the right of Eternal life.
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This reconciliation is life, and it is held by faith:
This reconciliation is life, and it is held by faith:
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and faith onely in Gods word and promise in Christ alone is it that makes vs lay •old of, receiue, and keepe this our reconcillation.
and faith only in God's word and promise in christ alone is it that makes us lay •old of, receive, and keep this our reconcillation.
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We must giue God this honour to beleeue his promise of remission of sinnes, and life euerlasting in Christ;
We must give God this honour to believe his promise of remission of Sins, and life everlasting in christ;
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and vpon our faith God vouchsafeth vnto vs remission of sinnes, and life euerlasting.
and upon our faith God vouchsafeth unto us remission of Sins, and life everlasting.
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but onely that which God promiseth in the Euangelical couenant of life euerlasting, vpon our faith.
but only that which God promises in the Evangelical Covenant of life everlasting, upon our faith.
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Here also some will say, If this be all, I am well, for I beleeue Gods promise.
Here also Some will say, If this be all, I am well, for I believe God's promise.
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But herein many deceiue themselues, beleeuing the promise falsly. True faith is this; men must seeke the pardon of their sinnes, and in seeking beleeue it:
But herein many deceive themselves, believing the promise falsely. True faith is this; men must seek the pardon of their Sins, and in seeking believe it:
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but they that beleeue without vsing the meanes deceiue themselues, seeing God hath ioyned his promise to the meanes.
but they that believe without using the means deceive themselves, seeing God hath joined his promise to the means.
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We offend God daily, and therefore must daily re•ue our repentance, and by faith beleeue the pardon of our daily sinnes.
We offend God daily, and Therefore must daily re•ue our Repentance, and by faith believe the pardon of our daily Sins.
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Further, this spirituall life hath his fruits. It is no dead life, for he that hath remission of sinnes liues in Christ,
Further, this spiritual life hath his fruits. It is no dead life, for he that hath remission of Sins lives in christ,
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and this life shewes it selfe in the fruits of good workes: as mercie, loue, goodnes:
and this life shows it self in the fruits of good works: as mercy, love, Goodness:
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and in euery good worke we must liue by faith, for to the doing of any good worke there is a double faith required:
and in every good work we must live by faith, for to the doing of any good work there is a double faith required:
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first, a generall faith, whereby we are perswaded that the worke is allowed and required of God:
First, a general faith, whereby we Are persuaded that the work is allowed and required of God:
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secondly, a speciall faith, whereby we are perswaded that the particular worke done is accepted of God.
secondly, a special faith, whereby we Are persuaded that the particular work done is accepted of God.
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In the acceptation of the worker, God first accepteth the person in Christ, and then the worke in and for the person.
In the acceptation of the worker, God First Accepteth the person in christ, and then the work in and for the person.
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Yea, we are mooued to euery good worke by faith, for it brings to minde Gods loue, mercie, and goodnes to vs:
Yea, we Are moved to every good work by faith, for it brings to mind God's love, mercy, and Goodness to us:
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and so mooueth vs to performe the like duties of loue and mercie towards our brethren.
and so moveth us to perform the like duties of love and mercy towards our brothers.
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Thirdly, spirituall life shewes it selfe in resisting and enduring temptations:
Thirdly, spiritual life shows it self in resisting and enduring temptations:
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for euery child of God hath many and gricuous assaults, so as the righteous shall scarce be saued: for every child of God hath many and gricuous assaults, so as the righteous shall scarce be saved:
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and in all and euery one of these, we must liue by faith, and thereby relie on Christ, not on our selues.
and in all and every one of these, we must live by faith, and thereby rely on christ, not on our selves.
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Example hereof we haue in Christ vpon the crosse, who euen then when he felt the wr•th of God vpon him,
Exampl hereof we have in christ upon the cross, who even then when he felt the wr•th of God upon him,
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and his indignation against him, did yet crie vnto him as to his God, My God, my God:
and his Indignation against him, did yet cry unto him as to his God, My God, my God:
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and Iob in grieuous temptation and affliction, said vnto the Lord, Loe, though he slay me,
and Job in grievous temptation and affliction, said unto the Lord, Lo, though he slay me,
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yet will I trust in him, Iob 13. 15. and so must we euen then lay hold on Gods mercie when we feele no comfort in our selues:yet will I trust in him, Job 13. 15. and so must we even then lay hold on God's mercy when we feel no Comfort in our selves:
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so did Dauid, when he felt no comfort, yet he did cleaue to God in his meditation, Psal. 77. 7, 8. 10, 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion:
so did David, when he felt no Comfort, yet he did cleave to God in his meditation, Psalm 77. 7, 8. 10, 11. In disputations in Schools it is a fault to stick always to the conclusion:
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yet in this combate with Satan it is no fault, but a good practise of true faith.
yet in this combat with Satan it is no fault, but a good practice of true faith.
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Temporall life stands in the practise of some particular calling: and some men be of one calling, some of another:
Temporal life Stands in the practice of Some particular calling: and Some men be of one calling, Some of Another:
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and euery one hath or ought to haue some one lawfull calling or other wherein to leade his temporall life.
and every one hath or ought to have Some one lawful calling or other wherein to lead his temporal life.
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Now the workes of a mans particular calling they must be practised by faith, euen the duties of the bas•st calling that is, as of the shepheard.
Now the works of a men particular calling they must be practised by faith, even the duties of the bas•st calling that is, as of the shepherd.
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And that a man may doe the duties of his calling in faith, he must first haue a grounded conscience that his worke is allowed of God,
And that a man may do the duties of his calling in faith, he must First have a grounded conscience that his work is allowed of God,
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and accordingly he must doe his worke.
and accordingly he must do his work.
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Againe, euery man in his calling must haue a care of his owne life and of those that belong vnto him, to prouide for them things necessarie, as meate, drinke, and cloathing;
Again, every man in his calling must have a care of his own life and of those that belong unto him, to provide for them things necessary, as meat, drink, and clothing;
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and this care must be ruled by faith, that is, a man must vse the lawfull meanes to get these things,
and this care must be ruled by faith, that is, a man must use the lawful means to get these things,
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and yet so as he leaue the issue and euent vnto Gods blessing:
and yet so as he leave the issue and event unto God's blessing:
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we may prouide for necessaries, but we must goe no further but vse the lawfull ordinarie meanes,
we may provide for necessaries, but we must go no further but use the lawful ordinary means,
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and sanctifie them by prayer, leauing the blessing vnto God.
and sanctify them by prayer, leaving the blessing unto God.
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Cast thy workes on God, saith Salomon, Prou. 16. 3. and S. Peter bids vs cast all our care on God, 1. Peter 5. 7. Lastly, euery calling hath his crosses:Cast thy works on God, Says Solomon, Prou. 16. 3. and S. Peter bids us cast all our care on God, 1. Peter 5. 7. Lastly, every calling hath his Crosses:
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no life is so quiet that it wanteth all vexations.
no life is so quiet that it Wants all vexations.
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Now when crosses come vpon any man in his calling, then must he beare the same by faith:
Now when Crosses come upon any man in his calling, then must he bear the same by faith:
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he must rest on Gods word, and quiet his mind with the good will and pleasure of God.
he must rest on God's word, and quiet his mind with the good will and pleasure of God.
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He that beleeues (saith the Prophet) shall not make hast, Isay 28. 16. that is, he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill,He that believes (Says the Prophet) shall not make haste, Saiah 28. 16. that is, he shall not be carried headlong with a desire to satisfy his own pleasure and appetite either in seeking to be freed from evil,
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or to enioy some blessing, but shall content himselfe with the good pleasure of God.
or to enjoy Some blessing, but shall content himself with the good pleasure of God.
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And thus we see what it is to liue by saith, which is the right way to life eternall.
And thus we see what it is to live by Says, which is the right Way to life Eternal.
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Uses. I. This sheweth, that a great number are farre wide, which thinke that if they liue vprightly among men, then all is well: Uses. I. This shows, that a great number Are Far wide, which think that if they live uprightly among men, then all is well:
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this honest life is euer commendable among men, but it is not sufficient to saluation.
this honest life is ever commendable among men, but it is not sufficient to salvation.
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It is but a worke of nature, for a man by naturall reason may leade a ciuill vpright life,
It is but a work of nature, for a man by natural reason may lead a civil upright life,
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And thus much of the way of life.
And thus much of the Way of life.
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as many haue done among the heathen: but the life that must bring a man to heauen must be lead by faith:
as many have done among the heathen: but the life that must bring a man to heaven must be led by faith:
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and therefore they that would walke the way to life, must walke by faith, not by reason onely.
and Therefore they that would walk the Way to life, must walk by faith, not by reason only.
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II. This also sheweth that they are deceiued which liue by sense, measuring Gods loue and hatred by outward blessings and crosses; II This also shows that they Are deceived which live by sense, measuring God's love and hatred by outward blessings and Crosses;
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and therefore when God takes away the meanes they will no longer trust on him:
and Therefore when God Takes away the means they will no longer trust on him:
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but we count it a point of dishonestie, not to trust our honest friend without a pawne:
but we count it a point of dishonesty, not to trust our honest friend without a pawn:
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much more then is it a dishonour to God, when we will not relie vpon him, without outward pledges of his fauour:
much more then is it a dishonour to God, when we will not rely upon him, without outward pledges of his favour:
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and therefore we must relie on God when all meanes faile: for no man knoweth loue or hatred by all that is before him. Eccles. 9. 1. III. Many that professe religion are deceiued, that measure their grace and goodnes in religion by feeling in their owne hearts:
and Therefore we must rely on God when all means fail: for no man Knoweth love or hatred by all that is before him. Eccles. 9. 1. III. Many that profess Religion Are deceived, that measure their grace and Goodness in Religion by feeling in their own hearts:
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(82) verse (DIV2)
1250
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but we must not relie thereon, for true faith may be in the heart without inward sense:
but we must not rely thereon, for true faith may be in the heart without inward sense:
cc-acp pns12 vmb xx vvi av, p-acp j n1 vmb vbi p-acp dt n1 p-acp j n1:
(82) verse (DIV2)
1251
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againe, the deuill may put false comforts many times into a mans heart:
again, the Devil may put false comforts many times into a men heart:
av, dt n1 vmb vvi j n2 d n2 p-acp dt ng1 n1:
(82) verse (DIV2)
1251
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the bad man receiues the word with ioy, Luk. 8. 13. looke to thy faith by Christs word, and thereby iudge thy selfe:
the bad man receives the word with joy, Luk. 8. 13. look to thy faith by Christ word, and thereby judge thy self:
dt j n1 vvz dt n1 p-acp n1, np1 crd crd n1 p-acp po21 n1 p-acp npg1 n1, cc av vvb po21 n1:
(82) verse (DIV2)
1251
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and rest not in thine inward feeling.
and rest not in thine inward feeling.
cc vvb xx p-acp po21 j n-vvg.
(82) verse (DIV2)
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IIII. This teacheth vs to acquaint our selues with all the commandements of God that be in the Bible; IIII. This Teaches us to acquaint our selves with all the Commandments of God that be in the bible;
crd. d vvz pno12 pc-acp vvi po12 n2 p-acp d dt n2 pp-f np1 cst vbb p-acp dt n1;
(82) verse (DIV2)
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and with all the promises that concerne the pardon of sinnes and life euerlasting: for without this knowledge there can be no faith:
and with all the promises that concern the pardon of Sins and life everlasting: for without this knowledge there can be no faith:
cc p-acp d dt n2 cst vvb dt n1 pp-f n2 cc n1 j: c-acp p-acp d n1 a-acp vmb vbi dx n1:
(82) verse (DIV2)
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and therefore we must abandon all ignorance of these things, and instruct our selues and those that belong vnto vs in the word of God, that they and we may liue by faith.
and Therefore we must abandon all ignorance of these things, and instruct our selves and those that belong unto us in the word of God, that they and we may live by faith.
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(82) verse (DIV2)
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V. These are happie dayes of peace and of many temporall blessings wherein we now liue: V. These Are happy days of peace and of many temporal blessings wherein we now live:
np1 d vbr j n2 pp-f n1 cc pp-f d j n2 c-crq pns12 av vvi:
(82) verse (DIV2)
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but we must not liue alwayes in this peace, God hath begun to set his iudgements among vs,
but we must not live always in this peace, God hath begun to Set his Judgments among us,
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(82) verse (DIV2)
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and if we doe not repent we must looke for further and more grieuous iudgements,
and if we do not Repent we must look for further and more grievous Judgments,
cc cs pns12 vdb xx vvi pns12 vmb vvi p-acp jc cc av-dc j n2,
(82) verse (DIV2)
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as the losse of his word, and a sword vpon our selues, our friends, & children:
as the loss of his word, and a sword upon our selves, our Friends, & children:
c-acp dt n1 pp-f po31 n1, cc dt n1 p-acp po12 n2, po12 n2, cc n2:
(82) verse (DIV2)
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what if these dayes come, how must we then liue? namely, by faith in the word and promise of God, lay holde on this,
what if these days come, how must we then live? namely, by faith in the word and promise of God, lay hold on this,
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(82) verse (DIV2)
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and though thou loose friends, goods, and thine owne temporall life, yet holde fast thy spirituall life by faith cleaue vnto Christ,
and though thou lose Friends, goods, and thine own temporal life, yet hold fast thy spiritual life by faith cleave unto christ,
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(82) verse (DIV2)
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and then in the middest of swords and weapons of death thou shalt walke the way to eternall life.
and then in the midst of swords and weapons of death thou shalt walk the Way to Eternal life.
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(82) verse (DIV2)
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The second way is the way to destruction: which is called the way of sinners and of the vngodly, Psal. 1. 1. 6. This way hath many pathes, which tend all to one end,
The second Way is the Way to destruction: which is called the Way of Sinners and of the ungodly, Psalm 1. 1. 6. This Way hath many paths, which tend all to one end,
dt ord n1 vbz dt n1 p-acp n1: r-crq vbz vvn dt n1 pp-f n2 cc pp-f dt j, np1 crd crd crd d n1 vhz d n2, r-crq vvb d p-acp crd n1,
(82) verse (DIV2)
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and meete in the same period;
and meet in the same Period;
cc vvi p-acp dt d n1;
(82) verse (DIV2)
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and they may all be reduced to these three heades: I. the way of nature: II. the way of false faith: III. the way of faith and nature, ioyned both together.
and they may all be reduced to these three Heads: I the Way of nature: II the Way of false faith: III. the Way of faith and nature, joined both together.
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(82) verse (DIV2)
1254
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11220
The way of nature, is when men liue onely by the light of nature:
The Way of nature, is when men live only by the Light of nature:
dt n1 pp-f n1, vbz c-crq n2 vvb av-j p-acp dt n1 pp-f n1:
(82) verse (DIV2)
1255
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11221
of this S. Paul speaks, Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes: of this S. Paul speaks, Act. 14. 16. God suffered all the Gentiles to walk in their own ways:
pp-f d n1 np1 vvz, n1 crd crd np1 vvd d dt n2-j pc-acp vvi p-acp po32 d n2:
(82) verse (DIV2)
1255
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11222
wherein they were voide of God in Christ, and so not vnder mercie. The way of false faith, is some thing more then the way of nature;
wherein they were void of God in christ, and so not under mercy. The Way of false faith, is Some thing more then the Way of nature;
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(82) verse (DIV2)
1255
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11223
but yet it leadeth to destruction, because their faith is false and profession vaine:
but yet it leads to destruction, Because their faith is false and profession vain:
cc-acp av pn31 vvz p-acp n1, c-acp po32 n1 vbz j cc n1 j:
(82) verse (DIV2)
1255
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11224
and this is the way of false religion, whereof there be these three maine and principall at this day, to which all other may be referred.
and this is the Way of false Religion, whereof there be these three main and principal At this day, to which all other may be referred.
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(82) verse (DIV2)
1255
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11225
The religion of the Turkes: of the Iewes: and of the Papists. The Turkes in their religion acknowledge Christ for a great Prophet,
The Religion of the Turks: of the Iewes: and of the Papists. The Turkes in their Religion acknowledge christ for a great Prophet,
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(82) verse (DIV2)
1255
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11226
but not to be God, neither doe they looke for any saluation by him. The Iewes in their religion acknowledge but one God, yet out of Christ:
but not to be God, neither do they look for any salvation by him. The Iewes in their Religion acknowledge but one God, yet out of christ:
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(82) verse (DIV2)
1255
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11227
they acknowledge not his incarnation past, but expect it yet to come: they waite for an earthly kingdome:
they acknowledge not his incarnation past, but expect it yet to come: they wait for an earthly Kingdom:
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(82) verse (DIV2)
1255
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11228
they hold the old Testament onely, and denie the new.
they hold the old Testament only, and deny the new.
pns32 vvb dt j n1 av-j, cc vvi dt j.
(82) verse (DIV2)
1255
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11229
Now both these refusing Christ, haue not the Father, and so can haue no saluation in their religion.
Now both these refusing christ, have not the Father, and so can have no salvation in their Religion.
av d d vvg np1, vhb xx dt n1, cc av vmb vhi dx n1 p-acp po32 n1.
(82) verse (DIV2)
1255
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11230
The Papists acknowledge much truth formally, but then againe they ouerturne it: for they hold onely that generall faith, which the Deuils may haue:
The Papists acknowledge much truth formally, but then again they overturn it: for they hold only that general faith, which the Devils may have:
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(82) verse (DIV2)
1255
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11231
but for that speciall iustifying faith, whereby a man is to beleeue his owne saluation;
but for that special justifying faith, whereby a man is to believe his own salvation;
cc-acp c-acp cst j vvg n1, c-crq dt n1 vbz pc-acp vvi po31 d n1;
(82) verse (DIV2)
1255
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11232
the remission of his sinnes, and his owne reconciliation with God in Christ, that they renounce.
the remission of his Sins, and his own reconciliation with God in christ, that they renounce.
dt n1 pp-f po31 n2, cc po31 d n1 p-acp np1 p-acp np1, cst pns32 vvb.
(82) verse (DIV2)
1255
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11233
Againe, the Christ of the Papist is no true Christ: for they make him but halfe a Sauiour, or not so much;
Again, the christ of the Papist is not true christ: for they make him but half a Saviour, or not so much;
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(82) verse (DIV2)
1255
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11234
euen onely an instrument to make men sauiours of themselues: for by his grace they doe workes properly meritorious, and fully worthie of eternall life.
even only an Instrument to make men saviour's of themselves: for by his grace they do works properly meritorious, and Fully worthy of Eternal life.
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(82) verse (DIV2)
1255
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11235
They robbe him also of his manhood, saying it is euery where in his quantitie, where masse is said:
They rob him also of his manhood, saying it is every where in his quantity, where mass is said:
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(82) verse (DIV2)
1255
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11236
for they haue the selfe same bodie that was crucified. Also they denie his offices: I. his Kingly office: for they have the self same body that was Crucified. Also they deny his Offices: I. his Kingly office:
c-acp pns32 vhb dt n1 d n1 cst vbds vvn. av pns32 vvb po31 n2: np1 po31 j n1:
(82) verse (DIV2)
1255
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11237
for they part stakes with him, and giue it to the Pope, in saying, he hath power to make lawes which bind the conscience,
for they part stakes with him, and give it to the Pope, in saying, he hath power to make laws which bind the conscience,
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(82) verse (DIV2)
1255
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11238
as Gods lawes doe. II. his priesthood, because euery masse Priest offers Christ anew: and they make Saints intercessours, especially the Virgin Marie. III. his propheticall office, saying the Scriptures are imperfect without tradition;
as God's laws do. II his priesthood, Because every mass Priest offers christ anew: and they make Saints intercessors, especially the Virgae Marry. III. his prophetical office, saying the Scriptures Are imperfect without tradition;
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(82) verse (DIV2)
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vncerten without the sense and meaning of the Church: the originall copies are corrupted; and the Church is aboue them in authoritie. uncertain without the sense and meaning of the Church: the original copies Are corrupted; and the Church is above them in Authority.
j-u p-acp dt n1 cc n1 pp-f dt n1: dt j-jn n2 vbr vvn; cc dt n1 vbz p-acp pno32 p-acp n1.
(82) verse (DIV2)
1255
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11240
The third way, is the way of faith and nature together: this is the common way wherein most Protestants walke: The third Way, is the Way of faith and nature together: this is the Common Way wherein most Protestants walk:
dt ord n1, vbz dt n1 pp-f n1 cc n1 av: d vbz dt j n1 c-crq av-ds n2 vvi:
(82) verse (DIV2)
1256
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11241
for we hold the right faith in word; our profession and iudgement is right: but yet our liues are lead according to nature.
for we hold the right faith in word; our profession and judgement is right: but yet our lives Are led according to nature.
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(82) verse (DIV2)
1256
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11242
And these three paths are all in the broad way to destruction. And therefore as we hold true doctrine, and right faith in word;
And these three paths Are all in the broad Way to destruction. And Therefore as we hold true Doctrine, and right faith in word;
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(82) verse (DIV2)
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11243
so let vs lead our liues accordingly, and testifie the same by our workes, especially in the times of dearth,
so let us led our lives accordingly, and testify the same by our works, especially in the times of dearth,
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(82) verse (DIV2)
1256
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11244
when God laies his hand on the poore, and thereby tries the hearts of the rich.
when God lays his hand on the poor, and thereby tries the hearts of the rich.
c-crq np1 vvz po31 n1 p-acp dt j, cc av vvz dt n2 pp-f dt j.
(82) verse (DIV2)
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11245
III. Point. The propertie of these waies. The way to life is narrow and straite: the way to destruction is broad and wide. For the first:III. Point. The property of these ways. The Way to life is narrow and strait: the Way to destruction is broad and wide. For the First:
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(82) verse (DIV2)
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11246
The way of life is narrow and straite, from the first entrance to the last p••sage:The Way of life is narrow and strait, from the First Entrance to the last p••sage:
dt n1 pp-f n1 vbz j cc j, p-acp dt ord n1 p-acp dt ord n1:
(82) verse (DIV2)
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11247
why so? First, because the way of life is onely one single path: 〈 ◊ 〉 the way of death is manifold, containing sundrie paths. why so? First, Because the Way of life is only one single path: 〈 ◊ 〉 the Way of death is manifold, containing sundry paths.
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(82) verse (DIV2)
1257
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11248
Secondly, 〈 ◊ 〉 that walke in the way of life, containe themselues within the bonds and lists of Gods word:
Secondly, 〈 ◊ 〉 that walk in the Way of life, contain themselves within the bonds and lists of God's word:
ord, 〈 sy 〉 cst vvi p-acp dt n1 pp-f n1, vvi px32 p-acp dt n2 cc n2 pp-f npg1 n1:
(82) verse (DIV2)
1257
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11249
for the words of the wise are as nailes and pales to keepe vs in, Eccles. 12. 11. Thirdly, in the way to life there are many afflictions and offences, as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heauen:
for the words of the wise Are as nails and pales to keep us in, Eccles. 12. 11. Thirdly, in the Way to life there Are many afflictions and offences, as Act. 14. 22. Through manifold afflictions we must enter into the Kingdom of heaven:
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(82) verse (DIV2)
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11250
and, Hos. 2. 6. I will stoppe thy way with thornes: meaning, that by sharpe afflictions he would hedge them in the way of obedience.
and, Hos. 2. 6. I will stop thy Way with thorns: meaning, that by sharp afflictions he would hedge them in the Way of Obedience.
cc, np1 crd crd pns11 vmb vvi po21 n1 p-acp n2: vvg, cst p-acp j n2 pns31 vmd vvi pno32 p-acp dt n1 pp-f n1.
(82) verse (DIV2)
1257
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11251
But some may say, why then doth Christ say, his yoake is light, Math. 11. 3. and S. Iohn, his commandements are not grieuous, 1. Ioh. 5. 3. and David, I will walke at large or libertie, Psal. 119. 45. I answer, they way is straite and narrow in respect of our nature:
But Some may say, why then does christ say, his yoke is Light, Math. 11. 3. and S. John, his Commandments Are not grievous, 1. John 5. 3. and David, I will walk At large or liberty, Psalm 119. 45. I answer, they weigh is strait and narrow in respect of our nature:
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(82) verse (DIV2)
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11252
but yet broad and ca•e by his assisting grace and helpe.
but yet broad and ca•e by his assisting grace and help.
cc-acp av j cc j p-acp po31 vvg n1 cc vvi.
(82) verse (DIV2)
1257
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11253
Here thē we see what course we must take if we meane to come vnto Christ;
Here them we see what course we must take if we mean to come unto christ;
av pno32 pns12 vvb r-crq n1 pns12 vmb vvi cs pns12 vvb pc-acp vvi p-acp np1;
(82) verse (DIV2)
1257
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11317
With this naturall pride was Dauid puffed vp, when he numbred the people.
With this natural pride was David puffed up, when he numbered the people.
p-acp d j n1 vbds np1 vvn a-acp, c-crq pns31 vvd dt n1.
(82) verse (DIV2)
1264
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11254
namely, we must tread in this narrow way, and become like vnto him in suffering afflictions:
namely, we must tread in this narrow Way, and become like unto him in suffering afflictions:
av, pns12 vmb vvi p-acp d j n1, cc vvi av-j p-acp pno31 p-acp vvg n2:
(82) verse (DIV2)
1257
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11255
for this way he went here on earth, and so entred into his glorie.
for this Way he went Here on earth, and so entered into his glory.
c-acp d n1 pns31 vvd av p-acp n1, cc av vvd p-acp po31 n1.
(82) verse (DIV2)
1257
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11256
The propertie of the way of death is breadth. Now the way of death is broad: first,
The property of the Way of death is breadth. Now the Way of death is broad: First,
dt n1 pp-f dt n1 pp-f n1 vbz n1. av dt n1 pp-f n1 vbz j: ord,
(82) verse (DIV2)
1258
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11257
because the way of sinning is manifold; euen as truth is onely one, and error manifold.
Because the Way of sinning is manifold; even as truth is only one, and error manifold.
c-acp dt n1 pp-f vvg vbz j; av c-acp n1 vbz av-j crd, cc n1 j.
(82) verse (DIV2)
1258
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11258
Secondly, they that walke in this way breake out of the bounds of Gods word, and doe not containe themselues therein.
Secondly, they that walk in this Way break out of the bounds of God's word, and do not contain themselves therein.
ord, pns32 cst vvb p-acp d n1 vvi av pp-f dt n2 pp-f npg1 n1, cc vdb xx vvi px32 av.
(82) verse (DIV2)
1258
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11259
Thirdly, herein they meete with few crosses and impediments: as David saith, They are not in trouble as other men:
Thirdly, herein they meet with few Crosses and impediments: as David Says, They Are not in trouble as other men:
ord, av pns32 vvb p-acp d n2 cc n2: c-acp np1 vvz, pns32 vbr xx p-acp n1 c-acp j-jn n2:
(82) verse (DIV2)
1258
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11260
they prosper alway and increase in riches, Psal. 73. 5. &c. 12. And the reason is,they prosper always and increase in riches, Psalm 73. 5. etc. 12. And the reason is,
pns32 vvb av cc vvi p-acp n2, np1 crd crd av crd cc dt n1 vbz,
(82) verse (DIV2)
1258
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11261
because they seeke by all meanes to satisfie their hearts desire whether by right or wrong;
Because they seek by all means to satisfy their hearts desire whither by right or wrong;
c-acp pns32 vvb p-acp d n2 pc-acp vvi po32 n2 vvi cs p-acp j-jn cc n-jn;
(82) verse (DIV2)
1258
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11262
saying with the foole in the Gospel, Soule, soule, take thy rest, liue at ease. Luk. 12. 19. IU. Point. What men doe in these waies:
saying with the fool in the Gospel, Soul, soul, take thy rest, live At ease. Luk. 12. 19. JU. Point. What men do in these ways:
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namely, the greatest part of men walke in the broad way; but few in the narrow way. Hence we learne sundrie instructions. I.
namely, the greatest part of men walk in the broad Way; but few in the narrow Way. Hence we Learn sundry instructions. I.
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We must not be offended or discouraged when we see most men liue either in a false religion, or in grosse impietie:
We must not be offended or discouraged when we see most men live either in a false Religion, or in gross impiety:
pns12 vmb xx vbi vvn cc vvn c-crq pns12 vvb ds n2 vvb av-d p-acp dt j n1, cc p-acp j n1:
(82) verse (DIV2)
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for the greatest part walke in the broad way. II. We must not follow the multitude in matters of religion,
for the greatest part walk in the broad Way. II We must not follow the multitude in matters of Religion,
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but those that follow Christ, the Patriarks, Prophets, and Apostles: for the most goe wide, and the fewest hold the right way of life. III. That vniuersalitie is no marke of a true Church:
but those that follow christ, the Patriarchs, prophets, and Apostles: for the most go wide, and the fewest hold the right Way of life. III. That universality is no mark of a true Church:
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for the true Church is in the straite way, but therein the smallest number walke. IV. Vniuersall grace, is a deuise of man:
for the true Church is in the strait Way, but therein the Smallest number walk. IV. Universal grace, is a devise of man:
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for few fiade the way of life, and therefore it is hid and vnknowne. If it be said, that all might finde it if they would: I answer, they can not:
for few fiade the Way of life, and Therefore it is hid and unknown. If it be said, that all might find it if they would: I answer, they can not:
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for the word finding, doth presuppose a seeking; as if Christ had said, though many giue themselues to seeke the way of life,
for the word finding, does presuppose a seeking; as if christ had said, though many give themselves to seek the Way of life,
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yet few they be that finde it.
yet few they be that find it.
av d pns32 vbb cst vvb pn31.
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The like phrase we haue, Matt. 24. 38. In the daies of Noah they ate and dranke;
The like phrase we have, Matt. 24. 38. In the days of Noah they ate and drank;
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that is, they gaue themselues to eating and drinking. Againe, Saint Luke hath it thus, and shall not be able to finde it:
that is, they gave themselves to eating and drinking. Again, Saint Luke hath it thus, and shall not be able to find it:
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why then doe not the most finde the way to life? Is it because they seeke it not? no verely: Saint Luke denies that:
why then do not the most find the Way to life? Is it Because they seek it not? no verily: Saint Lycia Denies that:
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Why then is the way hid to the most, and reuealed to fewe? this Christ teacheth vs;
Why then is the Way hid to the most, and revealed to few? this christ Teaches us;
uh-crq av vbz dt n1 vvn p-acp dt ds, cc vvd p-acp d? d np1 vvz pno12;
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because it so pleaseth God, Matth. 11. 25, 26. U. Point, What must we doe in regard of these two waies? we must enter, yea (as Luke hath it) striue to enter into the straite way: Because it so Pleases God, Matthew 11. 25, 26. U. Point, What must we do in regard of these two ways? we must enter, yea (as Luke hath it) strive to enter into the strait Way:
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(82) verse (DIV2)
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and to passe by the broad way. This is the commandement of our Sauiour Christ: wherein three things are inioyned vs:
and to pass by the broad Way. This is the Commandment of our Saviour christ: wherein three things Are enjoined us:
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first, that we must come into this straite way, and eschew the broad way: secondly, we must not be discouraged for the straitnes of the way:
First, that we must come into this strait Way, and eschew the broad Way: secondly, we must not be discouraged for the straitness of the Way:
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and thirdly, we must striue to enter in. The first is a necessarie dutie in these times:
and Thirdly, we must strive to enter in. The First is a necessary duty in these times:
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for we are like vnto mariners which passe by many pleasant countries, and stately buildings,
for we Are like unto Mariners which pass by many pleasant countries, and stately buildings,
c-acp pns12 vbr av-j p-acp n2 r-crq vvb p-acp d j n2, cc j n2,
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and doe onely behold them a farre off, but not enter into them nor land vpon them.
and do only behold them a Far off, but not enter into them nor land upon them.
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We must therefore cease onely to talke of the way of life, and beginne to walke in it.
We must Therefore cease only to talk of the Way of life, and begin to walk in it.
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If any shall aske, how we may come to walke in this way: I answer, read Ier. 6. 16. see there a notable lesson:
If any shall ask, how we may come to walk in this Way: I answer, read Jeremiah 6. 16. see there a notable Lesson:
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First, we must inquire which is the old way, for the old way is the right way. But where shall we learne out the old way? Answ. In the holy Bible:
First, we must inquire which is the old Way, for the old Way is the right Way. But where shall we Learn out the old Way? Answer In the holy bible:
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there shall we see the way that the Patriarks, Prophets, and Apostles went.
there shall we see the Way that the Patriarchs, prophets, and Apostles went.
pc-acp vmb pns12 vvi dt n1 cst dt n2, n2, cc n2 vvd.
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Secondly, hauing found the right way we must labour to know all the turnings of it.
Secondly, having found the right Way we must labour to know all the turnings of it.
ord, vhg vvn dt j-jn n1 pns12 vmb vvi pc-acp vvi d dt n2-vvg pp-f pn31.
(82) verse (DIV2)
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We must see what things we are to beleeue and doe, hauing the mysterie of faith in a good conscience, 1. Tim. 3. 9. Thirdly, we must walke in this way, Ier. 6. 16. for it is not sufficient to know the will of God,
We must see what things we Are to believe and do, having the mystery of faith in a good conscience, 1. Tim. 3. 9. Thirdly, we must walk in this Way, Jeremiah 6. 16. for it is not sufficient to know the will of God,
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(82) verse (DIV2)
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and to make profession of religion, but we must put in practise the things which we know.
and to make profession of Religion, but we must put in practise the things which we know.
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And lastly, we must be circumspect to keepe our selues in the right way. Hagg. 1. 5. Set your hearts on your waies:
And lastly, we must be circumspect to keep our selves in the right Way. Haggai 1. 5. Set your hearts on your ways:
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Psal. 119. 59. I considered my waies, and turned my feete vnto thy testimonies.
Psalm 119. 59. I considered my ways, and turned my feet unto thy testimonies.
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The second charge, in this commandements, that when we walke in the way to life, the straitnes of the way must not discourage vs from going forward therein.
The second charge, in this Commandments, that when we walk in the Way to life, the straitness of the Way must not discourage us from going forward therein.
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(82) verse (DIV2)
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This is the principall point intended by our Sauiour Christ in this commandement, euen to arme vs with courage and perseuerance against afflictions, crosses,
This is the principal point intended by our Saviour christ in this Commandment, even to arm us with courage and perseverance against afflictions, Crosses,
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and temptations which might dismay & daunt vs in this way.
and temptations which might dismay & daunt us in this Way.
cc n2 r-crq vmd vvi cc vvi pno12 p-acp d n1.
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And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion.
And in this charge we Are taught sundry weighty duties to be practised in the profession of Christ true Religion.
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I. Dutie. That we are not to giue to our selues the libertie of heart which nature desireth in all of vs;I Duty. That we Are not to give to our selves the liberty of heart which nature Desires in all of us;
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but we must restraine our selues thereof, and bring our mindes, our thoughts, affections, our wills, speeches,
but we must restrain our selves thereof, and bring our minds, our thoughts, affections, our wills, Speeches,
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and actions into the straites of the word of God. This restraint of our naturall desire is two-fold:
and actions into the straits of the word of God. This restraint of our natural desire is twofold:
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by the law, and by the Gospel.
by the law, and by the Gospel.
p-acp dt n1, cc p-acp dt n1.
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In the Law euery commandement ministreth his particular restraint, as we shall see in their order.
In the Law every Commandment Ministereth his particular restraint, as we shall see in their order.
p-acp dt n1 d n1 vvz po31 j n1, c-acp pns12 vmb vvi p-acp po32 n1.
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The first Commandement concernes the hauing of the true God for our God. By nature we take libertie to our selues to conceiue of God at our owne pleasure:
The First Commandment concerns the having of the true God for our God. By nature we take liberty to our selves to conceive of God At our own pleasure:
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for commonly men conceiue of God out of the Trimtie, and worship the persons, one out of another:
for commonly men conceive of God out of the Trimtie, and worship the Persons, one out of Another:
p-acp av-j n2 vvi pp-f np1 av pp-f dt j, cc vvb dt n2, pi av pp-f n-jn:
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the Iew, the Turke, and all the heathen will not be restrayned of this libertie:
the Iew, the Turk, and all the heathen will not be restrained of this liberty:
dt np1, dt np1, cc d dt j-jn vmb xx vbi vvn pp-f d n1:
(82) verse (DIV2)
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but the people of God who submit themselues to his word, they by this law are restrained of this naturall desire,
but the people of God who submit themselves to his word, they by this law Are restrained of this natural desire,
cc-acp dt n1 pp-f np1 r-crq vvb px32 p-acp po31 n1, pns32 p-acp d n1 vbr vvn pp-f d j n1,
(82) verse (DIV2)
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and are taught to choose and haue to themselues the true God for their God; and to conceiue aright of this God;
and Are taught to choose and have to themselves the true God for their God; and to conceive aright of this God;
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(82) verse (DIV2)
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namely, that he is one in essence and three in person, and that the persons must be worshipped in the vnitie of the godhead:
namely, that he is one in essence and three in person, and that the Persons must be worshipped in the unity of the godhead:
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for as they are one in nature, so we must vnite them in one and the same worship.
for as they Are one in nature, so we must unite them in one and the same worship.
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(82) verse (DIV2)
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Againe, by nature we take libertie to our selues to forget the true God, and in our owne hearts doe set vp a false god vnto our selues:
Again, by nature we take liberty to our selves to forget the true God, and in our own hearts do Set up a false god unto our selves:
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(82) verse (DIV2)
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some make riches their God, some honours, some pleasures:
Some make riches their God, Some honours, Some pleasures:
d vvb n2 po32 n1, d n2, d n2:
(82) verse (DIV2)
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for looke whereon a man bestowes his heart and his affections, as his loue, his feare,
for look whereon a man bestows his heart and his affections, as his love, his Fear,
p-acp vvi c-crq dt n1 vvz po31 n1 cc po31 n2, c-acp po31 n1, po31 n1,
(82) verse (DIV2)
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and confidence, that he makes his god:
and confidence, that he makes his god:
cc n1, cst pns31 vvz po31 n1:
(82) verse (DIV2)
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and hence it comes that some in iudgement hold the true God, and yet haue a false god vnto themselues in their hearts:
and hence it comes that Some in judgement hold the true God, and yet have a false god unto themselves in their hearts:
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(82) verse (DIV2)
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but the first commandement restrains vs of this libertie also:
but the First Commandment restrains us of this liberty also:
cc-acp dt ord n1 vvz pno12 pp-f d n1 av:
(82) verse (DIV2)
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and it inioynes vs to bestow our whole heart, and all our affections on the true God:
and it enjoins us to bestow our Whole heart, and all our affections on the true God:
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(82) verse (DIV2)
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louing, fearing, and trusting in him aboue all.
loving, fearing, and trusting in him above all.
vvg, vvg, cc vvg p-acp pno31 p-acp d.
(82) verse (DIV2)
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Thirdly, our nature is to exalt our selues, & to ascribe some thing vnto our selues, esteeming the good things that be in vs, as of our selues;
Thirdly, our nature is to exalt our selves, & to ascribe Some thing unto our selves, esteeming the good things that be in us, as of our selves;
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(82) verse (DIV2)
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and as though they were our owne:
and as though they were our own:
cc c-acp cs pns32 vbdr po12 d:
(82) verse (DIV2)
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whereby we take to our selues some thing that is proper to God, becomming like to the prodigall child which would haue his portion to himselfe seuered from his father.
whereby we take to our selves Some thing that is proper to God, becoming like to the prodigal child which would have his portion to himself severed from his father.
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(82) verse (DIV2)
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But the first commandement restraines vs of this also, perscribing vnto vs the dutie of inward adoration;
But the First Commandment restrains us of this also, perscribing unto us the duty of inward adoration;
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(82) verse (DIV2)
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which we performe, first, when we giue vnto him all the honour that we can, esteeming our selues but dust and ashes,
which we perform, First, when we give unto him all the honour that we can, esteeming our selves but dust and Ashes,
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(82) verse (DIV2)
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and ascribing vnto him all the good that is in vs, as from him:
and ascribing unto him all the good that is in us, as from him:
cc vvg p-acp pno31 d dt j cst vbz p-acp pno12, c-acp p-acp pno31:
(82) verse (DIV2)
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secondly, whē we subiect our selues vnto him wholly as to our creatour, and doe submit our hearts, wills,
secondly, when we Subject our selves unto him wholly as to our creator, and do submit our hearts, wills,
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(82) verse (DIV2)
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and conscience to his holy word: and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship: and it puts vnto vs many restraints.
and conscience to his holy word: and these be the strait ways which this Commandment perscribes us The 2. Commandment concerns God's outward worship: and it puts unto us many restraints.
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(82) verse (DIV2)
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Our nature desires to conceiue of God in some forme, and to represent him in some image;
Our nature Desires to conceive of God in Some Form, and to represent him in Some image;
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(82) verse (DIV2)
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but the Lord is a spirit, and this commandement inioynes vs to worship him in spirit and truth, and to conceiue of him in his workes and properties, restraining our naturall desires of conceiuing and representing God.
but the Lord is a Spirit, and this Commandment enjoins us to worship him in Spirit and truth, and to conceive of him in his works and properties, restraining our natural Desires of conceiving and representing God.
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(82) verse (DIV2)
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11325
Secondly, it is our nature to performe outward worship vnto God onely, but for any further thing wee would take libertie to our selues;
Secondly, it is our nature to perform outward worship unto God only, but for any further thing we would take liberty to our selves;
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wee would giue him onely the outward bodily worship, as come to Church, heare the word, pray outwardly, and receiue the Sacraments:
we would give him only the outward bodily worship, as come to Church, hear the word, pray outwardly, and receive the Sacraments:
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but the Lord in this commandement giues vs charge, that with as great care & conscience, we should giue vnto him the inward worship of the heart;
but the Lord in this Commandment gives us charge, that with as great care & conscience, we should give unto him the inward worship of the heart;
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for god must be serued with the whole man, our loue, & feare, & trust in God, must be cōformable to our outward worship.
for god must be served with the Whole man, our love, & Fear, & trust in God, must be conformable to our outward worship.
p-acp n1 vmb vbi vvn p-acp dt j-jn n1, po12 n1, cc n1, cc vvi p-acp np1, vmb vbi j p-acp po12 j n1.
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Further, euery man almost can be content to professe religion, and to performe so much as the laws of his countrie require for the seruice of God;
Further, every man almost can be content to profess Religion, and to perform so much as the laws of his country require for the service of God;
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but yet they would take libertie in their callings, to liue as they list: but Gods commandement restraines this desire also.
but yet they would take liberty in their callings, to live as they list: but God's Commandment restrains this desire also.
cc-acp av pns32 vmd vvi n1 p-acp po32 n2, pc-acp vvi c-acp pns32 vvb: cc-acp npg1 n1 vvz d n1 av.
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We must hold religion not only in the Church, but also shew the same in our liues and conuersations;
We must hold Religion not only in the Church, but also show the same in our lives and conversations;
pns12 vmb vvi n1 xx av-j p-acp dt n1, cc-acp av vvi dt d p-acp po12 n2 cc n2;
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and therefore is the second table ioyned with the first, to teach vs that wee must performe dutie to God in the seruice of man.
and Therefore is the second table joined with the First, to teach us that we must perform duty to God in the service of man.
cc av vbz dt ord n1 vvn p-acp dt ord, pc-acp vvi pno12 d pns12 vmb vvi n1 p-acp np1 p-acp dt n1 pp-f n1.
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The third commandement concernes the holy vse of the holy things of God, especially of his word and Sacraments.
The third Commandment concerns the holy use of the holy things of God, especially of his word and Sacraments.
dt ord n1 vvz dt j n1 pp-f dt j n2 pp-f np1, av-j pp-f po31 n1 cc n2.
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Now for the outward worke of hearing the word, and receiuing the Sacraments, we are content to performe them;
Now for the outward work of hearing the word, and receiving the Sacraments, we Are content to perform them;
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but we would haue God thinke himselfe satisfied with the worke done.
but we would have God think himself satisfied with the work done.
cc-acp pns12 vmd vhi np1 vvi px31 vvn p-acp dt n1 vdn.
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But this commandement restrains vs of this desire, inioyning vs not onely to vse his holy things,
But this Commandment restrains us of this desire, enjoining us not only to use his holy things,
p-acp d n1 vvz pno12 pp-f d n1, vvg pno12 xx j pc-acp vvi po31 j n2,
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for they are not holy to vs, vnlesse we vse them in and by faith and repentance.
for they Are not holy to us, unless we use them in and by faith and Repentance.
c-acp pns32 vbr xx j p-acp pno12, cs pns12 vvb pno32 p-acp cc p-acp n1 cc n1.
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Againe, we take libertie to vse Gods name in oathes, and specially in vowes, as in baptisme, which we renue when we come to the Lords table:
Again, we take liberty to use God's name in Oaths, and specially in vows, as in Baptism, which we renew when we come to the lords table:
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but herein we ordinarily abuse this his holy name, not hauing like care to make good our vowes vnto God,
but herein we ordinarily abuse this his holy name, not having like care to make good our vows unto God,
cc-acp av pns12 av-jn vvi d po31 j n1, xx vhg j n1 pc-acp vvi j po12 n2 p-acp np1,
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as we haue to make them.
as we have to make them.
c-acp pns12 vhb pc-acp vvi pno32.
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The 4. commandement concernes the time of Gods worship: wee our selues would haue all times in our owne disposing,
The 4. Commandment concerns the time of God's worship: we our selves would have all times in our own disposing,
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& we thinke it hard to be restrained of any time;
& we think it hard to be restrained of any time;
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but this commandement restraines vs of this desire, binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship.
but this Commandment restrains us of this desire, binding us in conscience to give one day in seauen to the honour of God in his public and solemn worship.
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The 5. Comm, concernes the giuing of honour and reuerence to Superiours:
The 5. Comm, concerns the giving of honour and Reverence to Superiors:
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and it restraines vs of our naturall desire, which is to seeke for, and to take honour vnto our selues alone; and it restrains us of our natural desire, which is to seek for, and to take honour unto our selves alone;
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for this inioyneth vs to giue honour one to another, especially to them to whome it belongs,
for this enjoin us to give honour one to Another, especially to them to whom it belongs,
p-acp d vvb pno12 pc-acp vvi n1 pi p-acp n-jn, av-j p-acp pno32 pc-acp ro-crq pn31 vvz,
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as to all superiours in authoritie, in gifts or age:
as to all superiors in Authority, in Gifts or age:
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let this be your honour, saith Paul, to giue honour to whome it belongs, Rom. 13. 7.
let this be your honour, Says Paul, to give honour to whom it belongs, Rom. 13. 7.
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The sixt Commandement concerneth murther; and it restraineth our naturall desire, which is, vpon small occasion to conceiue malice and to beare grudging against our brother, forbidding all thoughts, wordes, deedes,
The sixt Commandment concerns murder; and it restraineth our natural desire, which is, upon small occasion to conceive malice and to bear grudging against our brother, forbidding all thoughts, words, Deeds,
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and gestures, which tend to the impairing or destroying of our neighbours life and person.
and gestures, which tend to the impairing or destroying of our neighbours life and person.
cc n2, r-crq vvb p-acp dt n-vvg cc vvg pp-f po12 ng1 n1 cc n1.
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The 7. Commandement concerneth chastitie: and it restraines mans nature, which desires to take libertie in vncleannes and fornication both of heart and life:
The 7. Commandment concerns chastity: and it restrains men nature, which Desires to take liberty in uncleanness and fornication both of heart and life:
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and it binds vs to abstaine from all speach, action, or gesture, which tends to the hindrance of our owne, or of our neighbors chastitie:
and it binds us to abstain from all speech, actium, or gesture, which tends to the hindrance of our own, or of our neighbours chastity:
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for God is holy and pure, and so ought our bodies and minds to be, which are temples of his blessed spirit.
for God is holy and pure, and so ought our bodies and minds to be, which Are Temples of his blessed Spirit.
c-acp np1 vbz j cc j, cc av vmd po12 n2 cc n2 pc-acp vbi, r-crq vbr n2 pp-f po31 j-vvn n1.
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The 8. Commandement concernes our neighbours goods: and it restraines our corrupt nature, which desires to haue libertie by all meanes good and bad to intich our selues.
The 8. Commandment concerns our neighbours goods: and it restrains our corrupt nature, which Desires to have liberty by all means good and bad to intich our selves.
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And it inioyneth vs both in will and word, and in trafficke also, to seeke the common good,
And it enjoin us both in will and word, and in traffic also, to seek the Common good,
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and the good of those with whome we liue.
and the good of those with whom we live.
cc dt j pp-f d p-acp ro-crq pns12 vvb.
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Againe, this also restraines our naturall desire of abundance, inioyning vs to seeke onely for necessaries, as foode and raiment:
Again, this also restrains our natural desire of abundance, enjoining us to seek only for necessaries, as food and raiment:
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for we may not seeke to be rich, yet if God giue vs more then things necessary in the labours of our calling,
for we may not seek to be rich, yet if God give us more then things necessary in the labours of our calling,
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then we are to blesse God for them, and to vse them to his glorie:
then we Are to bless God for them, and to use them to his glory:
cs pns12 vbr pc-acp vvi np1 p-acp pno32, cc pc-acp vvi pno32 p-acp po31 n1:
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this is a strait way to the worldly man, but it must stand, and we must walke in it,
this is a strait Way to the worldly man, but it must stand, and we must walk in it,
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if we would enter into life.
if we would enter into life.
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The 9. Commandement concernes our neighbours good name: and it restraines vs of our naturall desire, which is to conceiue and speake vnto others,
The 9. Commandment concerns our neighbours good name: and it restrains us of our natural desire, which is to conceive and speak unto Others,
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as also to receiue from others, euill report of our neighbour:
as also to receive from Others, evil report of our neighbour:
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and on the contrarie it inioynes vs, by all good meanes to seeke to preserue our neighbours good name and credit.
and on the contrary it enjoins us, by all good means to seek to preserve our neighbours good name and credit.
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The 10. Commandement is touching lust. When as we hurt no man in word or deede,
The 10. Commandment is touching lust. When as we hurt no man in word or deed,
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then we take it for graunted, that we may thinke what we will, no lawes restraine thought;
then we take it for granted, that we may think what we will, no laws restrain Thought;
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that we hold to be free.
that we hold to be free.
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But this Commandement restraines the very first motions of our hearts, which tende to hurt our brothers life, chastitie, goods,
But this Commandment restrains the very First motions of our hearts, which tend to hurt our Brother's life, chastity, goods,
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or good name, though they nouer come into practise, yea though we neuer giue consent of will thereto.
or good name, though they nouer come into practice, yea though we never give consent of will thereto.
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And these are the restraints of the Law, whereto we must conforme our selues, if we would enter into life.
And these Are the restraints of the Law, whereto we must conform our selves, if we would enter into life.
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Now follow the restraints of the Gospel, which is a part of Gods word touching remission of sinnes and saluation.
Now follow the restraints of the Gospel, which is a part of God's word touching remission of Sins and salvation.
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By nature we desire to stand vpright and righteous before God by some good thing in our selues:
By nature we desire to stand upright and righteous before God by Some good thing in our selves:
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as the rich man in the Gospel, he demands of Christ, What good thing shall I doe to be saued ▪ Againe, it is our nature not to looke to be saued by any thing out of our selues;
as the rich man in the Gospel, he demands of christ, What good thing shall I do to be saved ▪ Again, it is our nature not to look to be saved by any thing out of our selves;
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if we haue nothing els, our good meaning and good hope must saue vs:
if we have nothing Else, our good meaning and good hope must save us:
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but the Gospel restraines vs of these desires, and enioyneth vs to renounce our selues in the matter of saluation,
but the Gospel restrains us of these Desires, and enjoineth us to renounce our selves in the matter of salvation,
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and all that is in vs:
and all that is in us:
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and to depend on a righteousnes out of our selues in the person of Christ, which is his obedience and suffering.
and to depend on a righteousness out of our selves in the person of christ, which is his Obedience and suffering.
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Againe, we naturally desire to enioy Gods mercie by sense and feeling;
Again, we naturally desire to enjoy God's mercy by sense and feeling;
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but the Gospel restraines vs of this kind of assurance, which comes by sense and feeling,
but the Gospel restrains us of this kind of assurance, which comes by sense and feeling,
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and enioynes vs to hold and keepe Gods mercie by beleeuing onely, both in life and death,
and enjoins us to hold and keep God's mercy by believing only, both in life and death,
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though we haue no sense thereof at all. Further, the Gospel renues the law for the manner of louing:
though we have no sense thereof At all. Further, the Gospel renews the law for the manner of loving:
cs pns12 vhb dx n1 av p-acp d. jc, dt n1 vvz dt n1 p-acp dt n1 pp-f vvg:
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for the morall law required that we should loue another as we doe our selues, but the Gospel requires vs to loue one another as Christ loued vs;
for the moral law required that we should love Another as we do our selves, but the Gospel requires us to love one Another as christ loved us;
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which is a greater measure of loue then the law required. For Christ loued vs more then himselfe:
which is a greater measure of love then the law required. For christ loved us more then himself:
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for he gaue himselfe for vs: and so ought we to loue euen our enemies.
for he gave himself for us: and so ought we to love even our enemies.
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And thus we see how the Gospel also restraines vs from following our owne naturall desires,
And thus we see how the Gospel also restrains us from following our own natural Desires,
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and inioyneth vs to walke in the narrow way to life:
and enjoin us to walk in the narrow Way to life:
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whereto, as also to the restraints of the law, we must applie our selues, our thoughts, words, and deeds:
whereto, as also to the restraints of the law, we must apply our selves, our thoughts, words, and Deeds:
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so doing we walke in the straite way that leadeth vnto life:
so doing we walk in the strait Way that leads unto life:
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but if we any way exempt our selues according to our naturall desire from any of these restraints, we then walke in the broad way that leadeth to destruction.
but if we any Way exempt our selves according to our natural desire from any of these restraints, we then walk in the broad Way that leads to destruction.
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II. Dutie. Seeing we must be content with the straitnes of the way, we learne, that when God layes any crosses or afflictions vpon vs, we must not repine or grudge, II Duty. Seeing we must be content with the straitness of the Way, we Learn, that when God lays any Crosses or afflictions upon us, we must not repine or grudge,
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but beare the same with patience, and suffer God to breake vs of our owne wills, resting contented in our selues with the will of God alone:
but bear the same with patience, and suffer God to break us of our own wills, resting contented in our selves with the will of God alone:
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(82) verse (DIV2)
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for this is grace and a sure testimonie that we walke in the strait way to life.
for this is grace and a sure testimony that we walk in the strait Way to life.
c-acp d vbz n1 cc dt j n1 cst pns12 vvb p-acp dt j n1 p-acp n1.
(82) verse (DIV2)
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III. Dutie. In the case of confession and profession of true religion, when we be called thereto, we must be content to forsake goods, friends, III. Duty. In the case of Confessi and profession of true Religion, when we be called thereto, we must be content to forsake goods, Friends,
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(82) verse (DIV2)
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11395
yea and life it self, rather then by inioying them suffer our selues to be driuen out of this straite way to life:
yea and life it self, rather then by enjoying them suffer our selves to be driven out of this strait Way to life:
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(82) verse (DIV2)
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my life (saith Paul) is not deere vnto me, so that I may fulfull my course mith ioy, Act. 20. 24.my life (Says Paul) is not deer unto me, so that I may fulfull my course mith joy, Act. 20. 24.
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(82) verse (DIV2)
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Lastly, whosoeuer is puffed vp with the pride of his owne heart, is too stately to stoope vnder the strait• ••o•e that leadeth to the way of life ▪ he therefore that would walke 〈 ◊ 〉 this straite way, must cast away all pride of heart,
Lastly, whosoever is puffed up with the pride of his own heart, is too stately to stoop under the strait• ••o•e that leads to the Way of life ▪ he Therefore that would walk 〈 ◊ 〉 this strait Way, must cast away all pride of heart,
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(82) verse (DIV2)
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and humble himselfe for his owne sinnes, making himselfe nothing in himselfe:
and humble himself for his own Sins, making himself nothing in himself:
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(82) verse (DIV2)
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Math. 18. 3, 4. Except you be conuerted and become as little children (who are not proud and hawtie) ye cannot enter into the kingdome of heauen:
Math. 18. 3, 4. Except you be converted and become as little children (who Are not proud and haughty) you cannot enter into the Kingdom of heaven:
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(82) verse (DIV2)
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But he that humbleth himselfe as this little child, the same is the greatest in the kingdome of heauen. But he that Humbleth himself as this little child, the same is the greatest in the Kingdom of heaven.
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(82) verse (DIV2)
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The third charge giuen vs by our Sauiour Christ concerning the strait way of life, is noted by S. Luke;
The third charge given us by our Saviour christ Concerning the strait Way of life, is noted by S. Lycia;
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(82) verse (DIV2)
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that we must striue to enter into it. that we must strive to enter into it.
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(82) verse (DIV2)
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11403
From whence we are taught, that our principall care must be aboue all things to come into the way of life euerlasting,
From whence we Are taught, that our principal care must be above all things to come into the Way of life everlasting,
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(82) verse (DIV2)
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11404
so much the word striuing imports.
so much the word striving imports.
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(82) verse (DIV2)
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11405
It is saide, that when Iohn first preached, the kingdome of heauen suffered violence, and the violent tooke it by force:
It is said, that when John First preached, the Kingdom of heaven suffered violence, and the violent took it by force:
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(82) verse (DIV2)
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that is, their was such forwardnes and zeale in them that heard Iohn preach, to procure to themselues the kingdome of heauen, that they stroue most earnestly to get in.
that is, their was such forwardness and zeal in them that herd John preach, to procure to themselves the Kingdom of heaven, that they strove most earnestly to get in.
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(82) verse (DIV2)
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David sware vnto the Lord, and vowed a vow vnto the mightie God of Iacob, that he would not enter into the tabernacle of his house, David sware unto the Lord, and vowed a Voelli unto the mighty God of Iacob, that he would not enter into the tabernacle of his house,
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(82) verse (DIV2)
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nor come vpon his bedde, nor suffer his eyes to sleepe, till he had sound a place for Gods Arke: nor come upon his Bed, nor suffer his eyes to sleep, till he had found a place for God's Ark:
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(82) verse (DIV2)
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where he with the rest of his people might come and pray vnto the Lord, and receiue answer from him againe.
where he with the rest of his people might come and pray unto the Lord, and receive answer from him again.
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(82) verse (DIV2)
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11410
Now looke what zeale was in them that heard Iohn, and what care was in David for the outward place of Gods worship, the like must be in euery one of vs for the obtaining of reconciliation and life euerlasting.
Now look what zeal was in them that herd John, and what care was in David for the outward place of God's worship, the like must be in every one of us for the obtaining of reconciliation and life everlasting.
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(82) verse (DIV2)
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Uses. I. Hereby many that liue in the Church of God may iustly be reprooued: for a number there be that though they may partake of the word and Sacraments, Uses. I. Hereby many that live in the Church of God may justly be reproved: for a number there be that though they may partake of the word and Sacraments,
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(82) verse (DIV2)
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yet are most negligent of their saluation, vsing no meanes to obtaine reconciliation with God, and to come by life euerlasting:
yet Are most negligent of their salvation, using no means to obtain reconciliation with God, and to come by life everlasting:
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(82) verse (DIV2)
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and this they doe professe, that they will leaue all to God, relying wholly on his mercie without vsing any meanes on their parts to attaine thereto.
and this they do profess, that they will leave all to God, relying wholly on his mercy without using any means on their parts to attain thereto.
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(82) verse (DIV2)
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But these men sinne most grieuously, and are their owne deadly enemies:
But these men sin most grievously, and Are their own deadly enemies:
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(82) verse (DIV2)
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for they ought to consider this commandement, which condemneth their securitie, and straitly inioynes euery one, to striue to come into the strait way, and to walke therein.
for they ought to Consider this Commandment, which Condemneth their security, and straitly enjoins every one, to strive to come into the strait Way, and to walk therein.
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(82) verse (DIV2)
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And because this dutie is so necessarie, I will vse some reasons to perswade them hereto. I. Consider this:
And Because this duty is so necessary, I will use Some Reasons to persuade them hereto. I. Consider this:
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(82) verse (DIV2)
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when the Philistims were assembled, and had Samson in the middest among them to make them sport,
when the philistines were assembled, and had samson in the midst among them to make them sport,
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(82) verse (DIV2)
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11418
if they had knowne what he was about to doe, when he leaned to the pillars of the house where they sate, they would haue preassed to the doores and windowes,
if they had known what he was about to do, when he leaned to the pillars of the house where they sat, they would have pressed to the doors and windows,
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(82) verse (DIV2)
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and there haue striuen to haue got out, because of the imminent daunger that was vnto their bodily liues:
and there have striven to have god out, Because of the imminent danger that was unto their bodily lives:
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(82) verse (DIV2)
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well, all those persons that are cold in their profession, and careles of religion, they haue the wrath of God hanging ouer their heads;
well, all those Persons that Are cold in their profession, and careless of Religion, they have the wrath of God hanging over their Heads;
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(82) verse (DIV2)
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11421
and while they walke thus dissolutely in the broad way, their cōdemnation sleepeth not, but makes post hast vpon them:
and while they walk thus dissolutely in the broad Way, their condemnation Sleepeth not, but makes post haste upon them:
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(82) verse (DIV2)
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11422
& if they continue and goe forward in this carelsse course, they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson:
& if they continue and go forward in this carelsse course, they shall as Certainly perish in God's wrath as the philistines did by the hand of samson:
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(82) verse (DIV2)
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and therefore as they desire to scape damnation, so let them be carefull to cast off this damnable securitie.
and Therefore as they desire to escape damnation, so let them be careful to cast off this damnable security.
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(82) verse (DIV2)
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11424
II. Reason. If an Angel from heauen should come and assure vs from God that life euerlasting did belong vnto vs; II Reason. If an Angel from heaven should come and assure us from God that life everlasting did belong unto us;
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(82) verse (DIV2)
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oh we would count it a blessed message:
o we would count it a blessed message:
uh pns12 vmd vvi pn31 dt j-vvn n1:
(82) verse (DIV2)
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11426
well, looke when we turne from the broad way, and walke in this straite way of life, we haue as good securitie of our saluation,
well, look when we turn from the broad Way, and walk in this strait Way of life, we have as good security of our salvation,
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(82) verse (DIV2)
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11427
as if an Angel from heauen should certifie vs thereof:
as if an Angel from heaven should certify us thereof:
c-acp cs dt n1 p-acp n1 vmd vvi pno12 av:
(82) verse (DIV2)
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11428
for true repentance is an infallible note of a child of God, to whome belongs the kingdome of heauen.
for true Repentance is an infallible note of a child of God, to whom belongs the Kingdom of heaven.
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(82) verse (DIV2)
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11429
The consideration whereof ought to stirre vp all careles persons to returne from their euill waies,
The consideration whereof ought to stir up all careless Persons to return from their evil ways,
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(82) verse (DIV2)
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11430
& to striue to come into this strait way, and to walke therein vnto the ende.
& to strive to come into this strait Way, and to walk therein unto the end.
cc pc-acp vvi pc-acp vvi p-acp d j n1, cc pc-acp vvi av p-acp dt n1.
(82) verse (DIV2)
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11431
And yet to enduce them further to this dutie, I will seeke to take from them those excuses which they make to themselues.
And yet to induce them further to this duty, I will seek to take from them those excuses which they make to themselves.
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(82) verse (DIV2)
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First, they say, God is mercifull, and therefore they will relie thereon, and take no further care for their soules. Answ. God indeede is mercifull:
First, they say, God is merciful, and Therefore they will rely thereon, and take no further care for their Souls. Answer God indeed is merciful:
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(82) verse (DIV2)
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11433
but his mercie is onely found of them that striue to enter in at the straite gate;
but his mercy is only found of them that strive to enter in At the strait gate;
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(82) verse (DIV2)
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11434
as for those that walke in the broad way it belongs not to them:
as for those that walk in the broad Way it belongs not to them:
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(82) verse (DIV2)
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11435
Deutr. 29. 19, 20. And if the righteous scarsely be saued, where shall the vngodly appeare, 1. Pet. 4. 18. Secondly, they say, at least in heart, that it is the easiest matter in the world to come by life euerlasting:
Deuteronomy 29. 19, 20. And if the righteous scarcely be saved, where shall the ungodly appear, 1. Pet. 4. 18. Secondly, they say, At least in heart, that it is the Easiest matter in the world to come by life everlasting:
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(82) verse (DIV2)
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11436
if they can call on God when they are dying, all is well:
if they can call on God when they Are dying, all is well:
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(82) verse (DIV2)
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11437
and therefore they will not lende their outward •ares to heare, nor apply their minds to conceiue and learne that which they may doe by nature:
and Therefore they will not lend their outward •ares to hear, nor apply their minds to conceive and Learn that which they may do by nature:
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(82) verse (DIV2)
1283
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11438
and if they doe come to the congregation, yet it is for custome, or for feare of punishment, not for conscience.
and if they do come to the congregation, yet it is for custom, or for Fear of punishment, not for conscience.
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(82) verse (DIV2)
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11439
But these men deceiue themselues, they consider not what Peter saith, that the righteous shall hardly be saued:
But these men deceive themselves, they Consider not what Peter Says, that the righteous shall hardly be saved:
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(82) verse (DIV2)
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11440
and what S. Luke addeth to this exhortation of Christ, that many shall seeke to enter into the doore of life, and shal not be able;
and what S. Lycia adds to this exhortation of christ, that many shall seek to enter into the door of life, and shall not be able;
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(82) verse (DIV2)
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11876
And this we may more plainely conceiue, if we consider a little the workes of man:
And this we may more plainly conceive, if we Consider a little the works of man:
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(84) verse (DIV2)
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11441
because they neglected the time of grace and vsed not good meanes in due season. Thirdly, they make this common obiectiō, that either they are elect or reprobate:
Because they neglected the time of grace and used not good means in due season. Thirdly, they make this Common objection, that either they Are elect or Reprobate:
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(82) verse (DIV2)
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11442
if they be elect, then let them liue as they list, they shall be saued:
if they be elect, then let them live as they list, they shall be saved:
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(82) verse (DIV2)
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11443
but if God haue eternally reiected them, though they liue neuer so religiously, yet they shall bee condemned:
but if God have eternally rejected them, though they live never so religiously, yet they shall be condemned:
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(82) verse (DIV2)
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11444
and many deceiue themselues with this reason. But they must know, that they iudge amisse of Gods decree;
and many deceive themselves with this reason. But they must know, that they judge amiss of God's Decree;
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(82) verse (DIV2)
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11445
and the wickednesse of this reason may appeare by the like:
and the wickedness of this reason may appear by the like:
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(82) verse (DIV2)
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11446
God hath decreed the certaine tea••e of euery mans life in this world, as well as his future estate after this life.
God hath decreed the certain tea••e of every men life in this world, as well as his future estate After this life.
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(82) verse (DIV2)
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11447
Now if any man hereupon should reason thus; If God haue decreed that I shall liue longer, then I shall surely liue:
Now if any man hereupon should reason thus; If God have decreed that I shall live longer, then I shall surely live:
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(82) verse (DIV2)
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11448
if hee haue decreed that I shall liue no longer, then I shall surely die, for Gods decree must stand;
if he have decreed that I shall live no longer, then I shall surely die, for God's Decree must stand;
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(82) verse (DIV2)
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11449
and therefore I will neither eate, nor drinke, nor sleepe, nor vse meanes to preserue my life:
and Therefore I will neither eat, nor drink, nor sleep, nor use means to preserve my life:
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(82) verse (DIV2)
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11450
if any should thus doe vpon this ground, would not all men iudge him to be a murtherer of himselfe? And surely, he is no lesse a murtherer of his soule, that vpon Gods predestination, will take occasion of libertie, to liue as he list;
if any should thus do upon this ground, would not all men judge him to be a murderer of himself? And surely, he is no less a murderer of his soul, that upon God's predestination, will take occasion of liberty, to live as he list;
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for Gods decree of the ende, includes the ordinarie meanes that bring thereto. Againe, they are to know, that there is a double will of God;
for God's Decree of the end, includes the ordinary means that bring thereto. Again, they Are to know, that there is a double will of God;
c-acp ng1 n1 pp-f dt n1, vvz dt j n2 cst vvb av. av, pns32 vbr pc-acp vvi, cst pc-acp vbz dt j-jn n1 pp-f np1;
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his reuealed will made knowne in his word;
his revealed will made known in his word;
po31 vvn n1 vvd vvn p-acp po31 n1;
(82) verse (DIV2)
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and his secret or vnreuealed wil, whereby he hath determined with himselfe what shall be the eternall estate of euery person, which is not knowne to vs ordinarily, but by the euent.
and his secret or unrevealed will, whereby he hath determined with himself what shall be the Eternal estate of every person, which is not known to us ordinarily, but by the event.
cc po31 j-jn cc j-vvn-u n1, c-crq pns31 vhz vvn p-acp px31 r-crq vmb vbi dt j n1 pp-f d n1, r-crq vbz xx vvn p-acp pno12 av-j, cc-acp p-acp dt n1.
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The reuealed will of God must bee the rule of our obedience, and according to it must we frame & square our liues;
The revealed will of God must be the Rule of our Obedience, and according to it must we frame & square our lives;
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(82) verse (DIV2)
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but his secret will we must honour and reuerence, not making any rules from it, whereby to frame our liues.
but his secret will we must honour and Reverence, not making any rules from it, whereby to frame our lives.
cc-acp po31 j-jn vmb pns12 vmb vvi cc n1, xx vvg d n2 p-acp pn31, c-crq pc-acp vvi po12 n2.
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Now these persons they leaue the written word, and betake themselues to his vnreuealed will, and out of it will make rules how they will liue;
Now these Persons they leave the written word, and betake themselves to his unrevealed will, and out of it will make rules how they will live;
av d n2 pns32 vvb dt j-vvn n1, cc vvi px32 p-acp po31 j-vvn-u n1, cc av pp-f pn31 vmb vvi n2 c-crq pns32 vmb vvi;
(82) verse (DIV2)
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but herein they sinne greatly, in framing to themselues new rules, leauing his word, whereby they should order and guide their liues.
but herein they sin greatly, in framing to themselves new rules, leaving his word, whereby they should order and guide their lives.
cc-acp av pns32 vvb av-j, p-acp vvg p-acp px32 j n2, vvg po31 n1, c-crq pns32 vmd vvi cc vvi po32 n2.
(82) verse (DIV2)
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Thirdly, I answer, that this reason hath in it a plaine falshood;
Thirdly, I answer, that this reason hath in it a plain falsehood;
ord, pns11 vvb, cst d n1 vhz p-acp pn31 dt j n1;
(82) verse (DIV2)
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for they that are predestinate to life, are chosen to liue a godly life, in faith, repentance,
for they that Are predestinate to life, Are chosen to live a godly life, in faith, Repentance,
c-acp pns32 cst vbr j p-acp n1, vbr vvn pc-acp vvi dt j n1, p-acp n1, n1,
(82) verse (DIV2)
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Such likewise are the Familie of loue, and such were the Arrians in time past, that denied the godhead of Christ:
Such likewise Are the Family of love, and such were the Arians in time past, that denied the godhead of christ:
d av vbr dt n1 pp-f n1, cc d vbdr dt n2-jn p-acp n1 j, cst vvd dt n1 pp-f np1:
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and obedience, that they might be like to the image of his sonne, Rom. 8. 29. And indeede, it is impossible that he which liues in wickednesse all his life long,
and Obedience, that they might be like to the image of his son, Rom. 8. 29. And indeed, it is impossible that he which lives in wickedness all his life long,
cc n1, cst pns32 vmd vbi j p-acp dt n1 pp-f po31 n1, np1 crd crd cc av, pn31 vbz j cst pns31 r-crq vvz p-acp n1 d po31 n1 av-j,
(82) verse (DIV2)
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and so dies, should bee saued; as also that he which liues a godly life vnto the end, should be condemned:
and so die, should be saved; as also that he which lives a godly life unto the end, should be condemned:
cc av vvz, vmd vbi vvn; c-acp av cst pns31 r-crq vvz dt j n1 p-acp dt n1, vmd vbi vvn:
(82) verse (DIV2)
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for God hath decreed the meanes, as wel as the ende.
for God hath decreed the means, as well as the end.
c-acp np1 vhz vvn dt n2, c-acp av c-acp dt n1.
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II. Vse. This charge of Christ, for striuing to enter in at the straite doore, correcteth also a second sort of men, which are of the better sort; II Use. This charge of christ, for striving to enter in At the strait door, Correcteth also a second sort of men, which Are of the better sort;
crd vvb. d n1 pp-f np1, p-acp vvg pc-acp vvi p-acp p-acp dt n1 n1, vvz av dt ord n1 pp-f n2, r-crq vbr pp-f dt jc n1;
(82) verse (DIV2)
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for commonly the best men are too carelesse in regard of this dutie of striuing: and it may be said of vs,
for commonly the best men Are too careless in regard of this duty of striving: and it may be said of us,
c-acp av-j dt js n2 vbr av j p-acp n1 pp-f d n1 pp-f vvg: cc pn31 vmb vbi vvn pp-f pno12,
(82) verse (DIV2)
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as Christ said of the Church of Laodicea, Reuel. 3. 15. we are neither hot nor cold:
as christ said of the Church of Laodicea, Revel. 3. 15. we Are neither hight nor cold:
c-acp np1 vvd pp-f dt n1 pp-f np1, vvb. crd crd pns12 vbr dx j ccx j-jn:
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we striue not to goe one before another in holy duties, worldly cares and pleasures doe dull vs and make vs faint in this dutie of striuing.
we strive not to go one before Another in holy duties, worldly Cares and pleasures do dull us and make us faint in this duty of striving.
pns12 vvb xx pc-acp vvi pi p-acp j-jn p-acp j n2, j n2 cc n2 vdb vvi pno12 cc vvb pno12 vvi p-acp d n1 pp-f vvg.
(82) verse (DIV2)
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But wee must take heede of securitie, and reuiue our obedience to this commaundement, making this our principall care, to come to life eternall:
But we must take heed of security, and revive our Obedience to this Commandment, making this our principal care, to come to life Eternal:
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(82) verse (DIV2)
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and all worldly care must come vnder this; for consider the fearefull iudgement that hangs ouer such as are slacke in this dutie;
and all worldly care must come under this; for Consider the fearful judgement that hangs over such as Are slack in this duty;
cc d j n1 vmb vvi p-acp d; c-acp vvb dt j n1 cst vvz p-acp d c-acp vbr j p-acp d n1;
(82) verse (DIV2)
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it is destruction, as well as to those that are prophane: because thou art neither hot nor cold I will spue thee out of my mouth;
it is destruction, as well as to those that Are profane: Because thou art neither hight nor cold I will spue thee out of my Mouth;
pn31 vbz n1, c-acp av c-acp p-acp d cst vbr j: c-acp pns21 vb2r dx j ccx j-jn pns11 vmb vvi pno21 av pp-f po11 n1;
(82) verse (DIV2)
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for seeing that God continues his Gospel vnto vs, wee ought answerably to increase in knowledge, in faith, & in all obediece.
for seeing that God continues his Gospel unto us, we ought answerably to increase in knowledge, in faith, & in all Obedience.
p-acp vvg cst np1 vvz po31 n1 p-acp pno12, pns12 vmd av-j pc-acp vvi p-acp n1, p-acp n1, cc p-acp d n1.
(82) verse (DIV2)
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Dauid professeth that his heart brake in sunder for the desire that hee had to Gods iudgements alway, Psal. 119. 20. We commonly spend our wit and strength about worldly affaires, in matter of commoditie and delight:David Professes that his heart brake in sunder for the desire that he had to God's Judgments always, Psalm 119. 20. We commonly spend our wit and strength about worldly affairs, in matter of commodity and delight:
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(82) verse (DIV2)
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but Dauids practise ought to be a patterne vnto vs, for our chiefest strife must be to attaine eternall life.
but David practise ought to be a pattern unto us, for our chiefest strife must be to attain Eternal life.
cc-acp npg1 vvi pi pc-acp vbi dt n1 p-acp pno12, c-acp po12 js-jn n1 vmb vbi pc-acp vvi j n1.
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Verse 15. Beware of false Prophets, which come to you in sheeps cloathing, but inwardly they are rauening wolues.
Verse 15. Beware of false prophets, which come to you in Sheep clothing, but inwardly they Are ravening wolves.
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From this verse to the twentieth is contained the sixt part of this Chapter, and the eleuenth part of Christs sermon, concerning the discerning and auoyding of false Prophets.
From this verse to the twentieth is contained the sixt part of this Chapter, and the Eleventh part of Christ sermon, Concerning the discerning and avoiding of false prophets.
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And it hath an excellent dependance on the former point of exhortation;
And it hath an excellent dependence on the former point of exhortation;
cc pn31 vhz dt j n1 p-acp dt j n1 pp-f n1;
(83) verse (DIV2)
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for hauing giuen commandement to walke in the straite way, now like a carefull guide hee forewarnes vs of the principall impediments in this way, which be false Prophets and Seducers, who are like theeues and Pyrats to hinder vs in this way.
for having given Commandment to walk in the strait Way, now like a careful guide he forewarns us of the principal impediments in this Way, which be false prophets and Seducers, who Are like thieves and Pirates to hinder us in this Way.
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Now the beginning of this wisedome, is to feare God in hi• word, beleeuing his promises, & obeying his commandements.
Now the beginning of this Wisdom, is to Fear God in hi• word, believing his promises, & obeying his Commandments.
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Touching them three things are here set downe by Christ; First, a commandement, to beware of them: secondly, the danger that comes by them;
Touching them three things Are Here Set down by christ; First, a Commandment, to beware of them: secondly, the danger that comes by them;
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they come in sheeps cloathing, but inwardly they are rauening wolues: and thirdly, the meanes whereby to iudge and discerne of them;they come in Sheep clothing, but inwardly they Are ravening wolves: and Thirdly, the means whereby to judge and discern of them;
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(83) verse (DIV2)
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from the 16. verse to the 20. For the commandement: Beware of false Prophets: that is, of false Teachers.
from the 16. verse to the 20. For the Commandment: Beware of false prophets: that is, of false Teachers.
p-acp dt crd n1 p-acp dt crd p-acp dt n1: vvb pp-f j n2: cst vbz, pp-f j np1.
(83) verse (DIV2)
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In a false Teacher two things are required; First, hee must maintaine some errour that ouerturnes true faith and religion:
In a false Teacher two things Are required; First, he must maintain Some error that overturns true faith and Religion:
p-acp dt j n1 crd n2 vbr vvn; ord, pns31 vmb vvi d n1 cst vvz j n1 cc n1:
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for euery erroneous opinion which a man holds will not make him a false Prophet, but only a fundamentall errours.
for every erroneous opinion which a man holds will not make him a false Prophet, but only a fundamental errors.
c-acp d j n1 r-crq dt n1 vvz vmb xx vvi pno31 dt j n1, cc-acp av-j dt j n2.
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Secondly, besides the holding of some damnable errour in his owne heart, a false Prophet must also be a seducer, such a one as labours to make a faction, withdrawing men from true religion,
Secondly, beside the holding of Some damnable error in his own heart, a false Prophet must also be a seducer, such a one as labours to make a faction, withdrawing men from true Religion,
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(83) verse (DIV2)
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and from true faith, and perswading them both in priuate and publikely, to receiue his errour.
and from true faith, and persuading them both in private and publicly, to receive his error.
cc p-acp j n1, cc vvg pno32 d p-acp j cc av-j, pc-acp vvi po31 n1.
(83) verse (DIV2)
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And that both these are required to make a false Prophet, the Scripture is plaine;
And that both these Are required to make a false Prophet, the Scripture is plain;
cc cst d d vbr vvn pc-acp vvi dt j n1, dt n1 vbz j;
(83) verse (DIV2)
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There shall bee false Teachers among you (saith Saint Peter) which priuily shall bring in damnable heresies, 2. Pet. 2. 1. There is the first propertie:There shall be false Teachers among you (Says Faint Peter) which privily shall bring in damnable heresies, 2. Pet. 2. 1. There is the First property:
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(83) verse (DIV2)
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and for the second, that they must be seducers, Christ himselfe teacheth vs, Matth. 24. 24. There shall come false Christs,
and for the second, that they must be seducers, christ himself Teaches us, Matthew 24. 24. There shall come false Christ,
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(83) verse (DIV2)
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and false Prophets, and shall sh•we great signes and wonders, so as if it were possible, they should deceiue the very elect. And of both these properties ioyntly S. Paul speaketh, Rom. 16. 17. I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye haue receiued, and auoyde them;
and false prophets, and shall sh•we great Signs and wonders, so as if it were possible, they should deceive the very elect. And of both these properties jointly S. Paul speaks, Rom. 16. 17. I beseech you brothers, mark them diligently which cause division and offences, contrary to the Doctrine which you have received, and avoid them;
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(83) verse (DIV2)
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for they that are such, serue not the Lord but their owne bellies, & with faire speech and sl•ttering deceiue the hearts of the simple. for they that Are such, serve not the Lord but their own bellies, & with fair speech and sl•ttering deceive the hearts of the simple.
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(83) verse (DIV2)
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So then Christs meaning in this commandement is this;
So then Christ meaning in this Commandment is this;
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(83) verse (DIV2)
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You shall bee troubled with many false Prophets, which shall bring in damnable doctrines among you,
You shall be troubled with many false prophets, which shall bring in damnable doctrines among you,
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(83) verse (DIV2)
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and withall labour to seduce you from the truth, and therefore take heed of them.
and withal labour to seduce you from the truth, and Therefore take heed of them.
cc av vvb pc-acp vvi pn22 p-acp dt n1, cc av vvb n1 pp-f pno32.
(83) verse (DIV2)
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And these two notes wee must marke in a false Teacher, to distinguish him from a schismatike, and from an hypocrite;
And these two notes we must mark in a false Teacher, to distinguish him from a schismatic, and from an hypocrite;
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(83) verse (DIV2)
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for euery false Teacher is a schismatike, but euery schismatike is not a false Teacher.
for every false Teacher is a schismatic, but every schismatic is not a false Teacher.
p-acp d j n1 vbz dt n-jn, cc-acp d n-jn vbz xx dt j n1.
(83) verse (DIV2)
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If wee would haue examples of false Teachers, behold the Iesuites and Romish Priests, for they come among vs,
If we would have Examples of false Teachers, behold the Iesuites and Romish Priests, for they come among us,
cs pns12 vmd vhi n2 pp-f j n2, vvb dt npg1 cc np1 n2, c-acp pns32 vvb p-acp pno12,
(83) verse (DIV2)
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and bring false doctrine, with intent to deceiue and seduce our people.
and bring false Doctrine, with intent to deceive and seduce our people.
cc vvi j n1, p-acp n1 pc-acp vvi cc vvi po12 n1.
(83) verse (DIV2)
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as for others that hold priuate errours, not rasing the foundation, neither seeking to seduce others, they may be hypocrites, schismatikes,
as for Others that hold private errors, not rasing the Foundation, neither seeking to seduce Others, they may be Hypocrites, Schismatics,
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(83) verse (DIV2)
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and bad Christians, but they are not false Prophets. Thus much for the meaning of the commandement.
and bad Christians, but they Are not false prophets. Thus much for the meaning of the Commandment.
cc j np1, cc-acp pns32 vbr xx j n2. av av-d c-acp dt n1 pp-f dt n1.
(83) verse (DIV2)
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The Uses. 1. By this caueat Christ would teach vs, that the deuill shewes his exceeding great malice against Gods Church and people, in these last times of the world; The Uses. 1. By this caveat christ would teach us, that the Devil shows his exceeding great malice against God's Church and people, in these last times of the world;
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(83) verse (DIV2)
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he subornes false Teachers to bring in dānable doctrine, and mooues them to seduce men from true religion.
he subornes false Teachers to bring in damnable Doctrine, and moves them to seduce men from true Religion.
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(83) verse (DIV2)
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This thing Christ did plainely foretell, Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus, to take heed vnto themselues & to their flockes;
This thing christ did plainly foretell, Matthew 24. 24. and Saint Paul charges the Elders of Ephesus, to take heed unto themselves & to their flocks;
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(83) verse (DIV2)
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for I know (saith he) that after my departing shall grieuous wolues enter in among you, not sparing the flocke.
for I know (Says he) that After my departing shall grievous wolves enter in among you, not sparing the flock.
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(83) verse (DIV2)
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Moreouer, of your owne selues shall men arise, speaking peruerse things, to drawe Disciples after them. Moreover, of your own selves shall men arise, speaking perverse things, to draw Disciples After them.
av, pp-f po22 d n2 vmb n2 vvi, vvg j n2, pc-acp vvi n2 p-acp pno32.
(83) verse (DIV2)
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And Saint Peter foretels of the like, as we heard before, 2. Pet. 2. 1. The truth hereof is verefied by experience;
And Saint Peter foretells of the like, as we herd before, 2. Pet. 2. 1. The truth hereof is verified by experience;
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(83) verse (DIV2)
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for in the first foure hundred yeares after Christ, which were the prime and chiefest times of the Church, there arose fourescore and eight seuerall kinds of false Prophets, which seduced men from the faith,
for in the First foure hundred Years After christ, which were the prime and chiefest times of the Church, there arose fourescore and eight several Kinds of false prophets, which seduced men from the faith,
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(83) verse (DIV2)
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and true religion, and preuailed greatly.
and true Religion, and prevailed greatly.
cc j n1, cc vvd av-j.
(83) verse (DIV2)
1288
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11507
And no doubt in the end of the world Satan wil now shew his malice as great against the Church, as hee did then:
And no doubt in the end of the world Satan will now show his malice as great against the Church, as he did then:
cc dx n1 p-acp dt n1 pp-f dt n1 np1 vmb av vvi po31 n1 c-acp j p-acp dt n1, c-acp pns31 vdd av:
(83) verse (DIV2)
1288
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and therefore Christ bids take heed of them. And for this cause, when we see men that professe religion, fall away to heresie,
and Therefore christ bids take heed of them. And for this cause, when we see men that profess Religion, fallen away to heresy,
cc av np1 vvz vvi n1 pp-f pno32. cc p-acp d n1, c-crq pns12 vvb n2 cst vvb n1, vvb av p-acp n1,
(83) verse (DIV2)
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and be corrupted, seeking also to seduce others, we must not much maruell at it, or be thereby discouraged;
and be corrupted, seeking also to seduce Others, we must not much marvel At it, or be thereby discouraged;
cc vbi vvn, vvg av pc-acp vvi n2-jn, pns12 vmb xx d n1 p-acp pn31, cc vbb av vvn;
(83) verse (DIV2)
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but rather watch more carefully, for the deuill will stirre vp false Prophets daiely to deceiue the Church of God.
but rather watch more carefully, for the Devil will stir up false prophets daily to deceive the Church of God.
cc-acp av-c vvb av-dc av-j, p-acp dt n1 vmb vvi a-acp j n2 j pc-acp vvi dt n1 pp-f np1.
(83) verse (DIV2)
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II. Instruction. From this commandement wee may also see, that we are feeble, full of weakenesse in the faith, II Instruction. From this Commandment we may also see, that we Are feeble, full of weakness in the faith,
crd n1. p-acp d n1 pns12 vmb av vvi, cst pns12 vbr j, j pp-f n1 p-acp dt n1,
(83) verse (DIV2)
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so as a little thing will easily make vs forsake our faith and true religion;
so as a little thing will Easily make us forsake our faith and true Religion;
av c-acp dt j n1 vmb av-j vvi pno12 vvi po12 n1 cc j n1;
(83) verse (DIV2)
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if this were not so, what should we neede this exhortation? who was more couragious and forward in profession then Peter? and yet the voice of a sillie damsell made him denie his master,
if this were not so, what should we need this exhortation? who was more courageous and forward in profession then Peter? and yet the voice of a silly damsel made him deny his master,
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(83) verse (DIV2)
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and to forsweare his faith and religion.
and to forswear his faith and Religion.
cc pc-acp vvi po31 n1 cc n1.
(83) verse (DIV2)
1289
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and giue it to a nation that wil bring forth the fruits thereof. A second rule to be obserued for the maintaining of true religion is this;
and give it to a Nation that will bring forth the fruits thereof. A second Rule to be observed for the maintaining of true Religion is this;
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(83) verse (DIV2)
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Here some may aske, how shal we iudge of such, and know that they haue no calling.
Here Some may ask, how shall we judge of such, and know that they have no calling.
av d vmb vvi, q-crq vmb pns12 vvi pp-f d, cc vvb cst pns32 vhb dx vvg.
(84) verse (DIV2)
1316
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The Galatians receiued the Gospel so gladly from Paul at the first, that hee professesseth, they would haue pluckt out their own eies to haue done him good; and yet when he writ vnto them, hee wonders they were so soone fallen to another Gospel, receiuing the doctrine of iustification by works.
The Galatians received the Gospel so gladly from Paul At the First, that he professesseth, they would have plucked out their own eyes to have done him good; and yet when he writ unto them, he wonders they were so soon fallen to Another Gospel, receiving the Doctrine of justification by works.
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(83) verse (DIV2)
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11516
Yea, this sheweth, that we haue itching eares, whereby we will readily and willingly receiue wholesome doctrine for a time,
Yea, this shows, that we have itching ears, whereby we will readily and willingly receive wholesome Doctrine for a time,
uh, d vvz, cst pns12 vhb j-vvg n2, c-crq pns12 vmb av-j cc av-j vvi j n1 p-acp dt n1,
(83) verse (DIV2)
1289
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but soone after, desire new doctrine againe;
but soon After, desire new Doctrine again;
cc-acp av c-acp, vvb j n1 av;
(83) verse (DIV2)
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11518
like vnto the Iewes, who for a while delighted in the light of Iohns ministerie, Ioh. 5. 35. and to the old Israelites, who liked Manna at the first,
like unto the Iewes, who for a while delighted in the Light of Iohns Ministry, John 5. 35. and to the old Israelites, who liked Manna At the First,
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(83) verse (DIV2)
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but after a while were wearie of it, and complained that their soule dried away, whereupon they lusted after the flesh-pots of Egypt againe.
but After a while were weary of it, and complained that their soul dried away, whereupon they lusted After the fleshpots of Egypt again.
cc-acp p-acp dt n1 vbdr j pp-f pn31, cc vvd d po32 n1 vvd av, c-crq pns32 vvd p-acp dt n2 pp-f np1 av.
(83) verse (DIV2)
1289
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11520
So wee at the first did willingly receiue the Gospel of Christ;
So we At the First did willingly receive the Gospel of christ;
av pns12 p-acp dt ord vdd av-j vvi dt n1 pp-f np1;
(83) verse (DIV2)
1289
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11521
but now many waxe wearie with it, and beginne to like of Popish doctrine, preferring their corrupt writers,
but now many wax weary with it, and begin to like of Popish Doctrine, preferring their corrupt writers,
cc-acp av d n1 j p-acp pn31, cc vvb pc-acp vvi pp-f j n1, vvg po32 j n2,
(83) verse (DIV2)
1289
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11522
before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith, and good conscience, and not suffer our selues to be drawne there-from:
before those that have been the restorers of true Religion unto us III. Instruct. We must labour to maintain faith, and good conscience, and not suffer our selves to be drawn therefrom:
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(83) verse (DIV2)
1289
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by Gods mercie we haue had the Gospel of truth among vs a long time, and doe still enioy it:
by God's mercy we have had the Gospel of truth among us a long time, and do still enjoy it:
p-acp ng1 n1 pns12 vhb vhn dt n1 pp-f n1 p-acp pno12 dt j n1, cc vdb av vvi pn31:
(83) verse (DIV2)
1290
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11524
for which we haue great cause to praise the name of God, and in this regard we must labour to bee constant in holding it,
for which we have great cause to praise the name of God, and in this regard we must labour to be constant in holding it,
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(83) verse (DIV2)
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yea to liue and die with it.
yea to live and die with it.
uh p-acp vvi cc vvi p-acp pn31.
(83) verse (DIV2)
1290
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This is the principal point which Christ here aimes at, and therefore we must carefully learne it:
This is the principal point which christ Here aims At, and Therefore we must carefully Learn it:
d vbz dt j-jn n1 r-crq np1 av vvz p-acp, cc av pns12 vmb av-j vvi pn31:
(83) verse (DIV2)
1290
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11527
and for this purpose let vs remember these particular directions which follow.
and for this purpose let us Remember these particular directions which follow.
cc p-acp d n1 vvb pno12 vvi d j n2 r-crq vvb.
(83) verse (DIV2)
1290
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First, that God hauing restored vnto vs true religion, doth require we should loue it as the chiefest treasure that euer this kingdome enioyed.
First, that God having restored unto us true Religion, does require we should love it as the chiefest treasure that ever this Kingdom enjoyed.
ord, cst np1 vhg vvn p-acp pno12 j n1, vdz vvi pns12 vmd vvi pn31 p-acp dt js-jn n1 cst av d n1 vvd.
(83) verse (DIV2)
1290
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11529
Wicked Ahab could not abide Elias and Michaiah Gods true Prophets, but hated them;
Wicked Ahab could not abide Elias and Michaiah God's true prophets, but hated them;
j np1 vmd xx vvi np1 cc np1 npg1 j n2, cc-acp vvd pno32;
(83) verse (DIV2)
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for which cause God left him to himselfe, and suffered him to be seduced by foure hundred false Prophets of Baal, and thereby brought him to destruction.
for which cause God left him to himself, and suffered him to be seduced by foure hundred false prophets of Baal, and thereby brought him to destruction.
p-acp r-crq n1 np1 vvd pno31 pc-acp px31, cc vvd pno31 pc-acp vbi vvn p-acp crd crd j n2 pp-f np1, cc av vvd pno31 p-acp n1.
(83) verse (DIV2)
1290
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11531
And the Apostle speaking of the kingdom of Antichrist, saith, that God therein giues men vp to strong illusions that they should beleeue lies,
And the Apostle speaking of the Kingdom of Antichrist, Says, that God therein gives men up to strong illusions that they should believe lies,
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(83) verse (DIV2)
1290
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because they haue not loued the truth, 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God,Because they have not loved the truth, 1. Thebes 2. 10. 11. Now this love we must show by our Obedience in duties of piety to God,
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(83) verse (DIV2)
1290
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and in the exercise of iustice and mercy towards our brethren, else God will translate his Gospel from vs,
and in the exercise of Justice and mercy towards our brothers, Else God will translate his Gospel from us,
cc p-acp dt n1 pp-f n1 cc n1 p-acp po12 n2, av np1 vmb vvi po31 n1 p-acp pno12,
(83) verse (DIV2)
1290
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that ministers especially, and those that intend that calling, should highly esteeme and reuerently account of those men and their writings, which by Gods mercie haue beene the meanes to restore vnto vs pure religion;
that Ministers especially, and those that intend that calling, should highly esteem and reverently account of those men and their writings, which by God's mercy have been the means to restore unto us pure Religion;
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(83) verse (DIV2)
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for though they were men subiect to error, and in some things might slippe, yet they were the worthy instruments of Gods mercy,
for though they were men Subject to error, and in Some things might slip, yet they were the worthy Instruments of God's mercy,
c-acp cs pns32 vbdr n2 j-jn p-acp n1, cc p-acp d n2 vmd vvi, av pns32 vbdr dt j n2 pp-f npg1 n1,
(83) verse (DIV2)
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for the planting of his Gospel among vs, which since their time hath beene sealed with the blood of many Martyrs, in England, Germanie, and else-where:
for the planting of his Gospel among us, which since their time hath been sealed with the blood of many Martyrs, in England, Germany, and elsewhere:
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(83) verse (DIV2)
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in which regard, though we must onely depend on the pure word of God for certaintie of truth,
in which regard, though we must only depend on the pure word of God for certainty of truth,
p-acp r-crq n1, cs pns12 vmb av-j vvi p-acp dt j n1 pp-f np1 p-acp n1 pp-f n1,
(83) verse (DIV2)
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yet we are to giue much vnto them, and be followers of them, for the substance of religion, wherein they doe most soundly consent in one truth.
yet we Are to give much unto them, and be followers of them, for the substance of Religion, wherein they do most soundly consent in one truth.
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(83) verse (DIV2)
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This I note, because they beginne to be in disgrace with many, and corrupt Popish writers are farre better accounted of.
This I note, Because they begin to be in disgrace with many, and corrupt Popish writers Are Far better accounted of.
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(83) verse (DIV2)
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Thirdly, if any among vs doubt of any point in religion, let him doe these two things for his resolution, which are the ordinarie meanes to know the truth;
Thirdly, if any among us doubt of any point in Religion, let him do these two things for his resolution, which Are the ordinary means to know the truth;
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(83) verse (DIV2)
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First, let him search the holy Scriptures diligently, not by priuate studie onely, but by conference with the godly.
First, let him search the holy Scriptures diligently, not by private study only, but by conference with the godly.
ord, vvb pno31 vvi dt j n2 av-j, xx p-acp j n1 av-j, cc-acp p-acp n1 p-acp dt j.
(83) verse (DIV2)
1292
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11543
Secondly, let him in true humilitie of heart pray vnto God for the illumination of his spirit, whereby he may in minde rightly conceiue of the truth, embrace it by faith in his heart,
Secondly, let him in true humility of heart pray unto God for the illumination of his Spirit, whereby he may in mind rightly conceive of the truth, embrace it by faith in his heart,
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(83) verse (DIV2)
1292
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and honour it by obedience in his life:
and honour it by Obedience in his life:
cc vvi pn31 p-acp n1 p-acp po31 n1:
(83) verse (DIV2)
1292
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thus doing constantly, and in sinceritie he shall be sure to be preserued from errour, both finall and fundamentall,
thus doing constantly, and in sincerity he shall be sure to be preserved from error, both final and fundamental,
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(83) verse (DIV2)
1292
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11546
and in due time shall know the truth;
and in due time shall know the truth;
cc p-acp j-jn n1 vmb vvi dt n1;
(83) verse (DIV2)
1292
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11547
for the promise is, Aske and ye shall haue, seeke and ye shall finde, verse 12. and Saint Iames saith, If any man lacke wisedome, necessarie for his saluation, let him aske of God, vsing withall, other lawfull meanes to come thereby,
for the promise is, Ask and you shall have, seek and you shall find, verse 12. and Saint James Says, If any man lack Wisdom, necessary for his salvation, let him ask of God, using withal, other lawful means to come thereby,
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(83) verse (DIV2)
1292
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11548
and it shall bee giuen vnto him. Hereto may be added this good help for satisfaction in this case of doubting;
and it shall be given unto him. Hereto may be added this good help for satisfaction in this case of doubting;
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(83) verse (DIV2)
1292
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11549
namely, to haue recourse to the generall confessions of reformed Churches, which may be had in that notable booke, The Harmonie of Confessions: for although priuate men may erre,
namely, to have recourse to the general confessions of reformed Churches, which may be had in that notable book, The Harmony of Confessions: for although private men may err,
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(83) verse (DIV2)
1292
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11550
as also particular Churches, not onely seuerally, but ioyntly in some things in this world;
as also particular Churches, not only severally, but jointly in Some things in this world;
c-acp av j n2, xx av-j av-j, cc-acp av-j p-acp d n2 p-acp d n1;
(83) verse (DIV2)
1292
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11551
yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth,
yet the general consent of reformed Churches may be a good direction to the knowledge of the truth,
av dt j n1 pp-f vvn n2 vmb vbi dt j n1 p-acp dt n1 pp-f dt n1,
(83) verse (DIV2)
1292
Page 494
11552
and a good perswasion to constancie therein.
and a good persuasion to constancy therein.
cc dt j n1 p-acp n1 av.
(83) verse (DIV2)
1292
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11553
Fourthly, we must keepe a good conscience, if we would preserue the truth and puritie of religion;
Fourthly, we must keep a good conscience, if we would preserve the truth and purity of Religion;
ord, pns12 vmb vvi dt j n1, cs pns12 vmd vvi dt n1 cc n1 pp-f n1;
(83) verse (DIV2)
1293
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11554
for faith and good conscience goe alwaies together, whereupon Saint Paul perswading Timothie to this dutie, bids him haue faith and a good conscience, which some haue put away,
for faith and good conscience go always together, whereupon Saint Paul persuading Timothy to this duty, bids him have faith and a good conscience, which Some have put away,
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(83) verse (DIV2)
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& as concerning faith haue made shipwracke, 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world, beeing laden with faith, that is, with true religion,& as Concerning faith have made shipwreck, 1. Tim. 1. 19. where a good conscience is resembled to a ship which saileth over the sea of this world, being laden with faith, that is, with true Religion,
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(83) verse (DIV2)
1293
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and other spirituall graces needefull to saluation.
and other spiritual graces needful to salvation.
cc j-jn j n2 j p-acp n1.
(83) verse (DIV2)
1293
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11557
Now if the shippe of our conscience be crazie and vnsound, then is our faith and saluation in great danger:
Now if the ship of our conscience be crazy and unsound, then is our faith and salvation in great danger:
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(83) verse (DIV2)
1293
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11558
and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men.
and Therefore we must endeavour in all things to have a clear conscience both towards God and towards men.
cc av pns12 vmb vvi p-acp d n2 pc-acp vhi dt j n1 av-d p-acp np1 cc p-acp n2.
(83) verse (DIV2)
1293
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11559
IU. Instruct. This commandement of our Sauiour Christ, to beware of false Prophets, doth barre the Church of God, JU. Instruct. This Commandment of our Saviour christ, to beware of false prophets, does bar the Church of God,
p-acp. np1 d n1 pp-f po12 n1 np1, p-acp vvb pp-f j n2, vdz vvi dt n1 pp-f np1,
(83) verse (DIV2)
1294
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11560
and euery member thereof, from conuersing with false Prophets, after they bee conuicted to be such.
and every member thereof, from conversing with false prophets, After they be convicted to be such.
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(83) verse (DIV2)
1294
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11561
It was Eues fault to admit conference with the deuill in the serpent, and all of vs feele the smart thereof at this day.
It was Eues fault to admit conference with the Devil in the serpent, and all of us feel the smart thereof At this day.
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(83) verse (DIV2)
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It was Pauls counsell to the Romans, to marke them diligently which caused diuision and offences among them, contrarie to the doctrine which they had learned, and to auoyde them:
It was Paul's counsel to the Roman, to mark them diligently which caused division and offences among them, contrary to the Doctrine which they had learned, and to avoid them:
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(83) verse (DIV2)
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and Saint Iohn plainely forbids this societie with them, 2. Epist. verse 10. Receiue not him to thine house,
and Saint John plainly forbids this society with them, 2. Epistle verse 10. Receive not him to thine house,
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(83) verse (DIV2)
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11564
neither bidde him God speed, that comes to teach you, and brings not this doctrine: yea, though we (saith Paul ) or an Angel from heauen teach you otherwise then that which we haue preached vnto you, hold him accursed, Galat. 1. 8. In the histories of the Church, it is recorded, that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe, neither bid him God speed, that comes to teach you, and brings not this Doctrine: yea, though we (Says Paul) or an Angel from heaven teach you otherwise then that which we have preached unto you, hold him accursed, Galatians 1. 8. In the histories of the Church, it is recorded, that S. John would not wash himself in the same bath wherein Cerinthus an heretic was washing himself,
av-dx vvd pno31 np1 n1, cst vvz pc-acp vvi pn22, cc vvz xx d n1: uh, c-acp pns12 (vvz np1) cc dt n1 p-acp n1 vvb pn22 av av cst r-crq pns12 vhb vvn p-acp pn22, vvb pno31 vvn, np1 crd crd p-acp dt n2 pp-f dt n1, pn31 vbz vvn, cst n1 np1 vmd xx vvi px31 p-acp dt d n1 c-crq np1 dt n1 vbds vvg px31,
(83) verse (DIV2)
1294
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nor abide vnder the same roofe, but leaped out, and perswaded others so to doe. And indeede by Eues example we may see the danger of conference with false Prophets;
nor abide under the same roof, but leapt out, and persuaded Others so to do. And indeed by Eues Exampl we may see the danger of conference with false prophets;
ccx vvi p-acp dt d n1, cc-acp vvd av, cc vvd n2-jn av pc-acp vdi. cc av p-acp npg1 n1 pns12 vmb vvi dt n1 pp-f n1 p-acp j n2;
(83) verse (DIV2)
1294
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for the same euill spirit speakes in them.
for the same evil Spirit speaks in them.
p-acp dt d j-jn n1 vvz p-acp pno32.
(83) verse (DIV2)
1294
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11567
Now this shewes, first, that the practise of many students is dangerous, and against this commandement, who take delight in popish Cōmentaries and postils, ascribing to them more learning and Iudgement,
Now this shows, First, that the practice of many Students is dangerous, and against this Commandment, who take delight in popish Commentaries and postils, ascribing to them more learning and Judgement,
av d n2, ord, cst dt n1 pp-f d n2 vbz j, cc p-acp d n1, r-crq vvb n1 p-acp j n2 cc vvz, vvg p-acp pno32 dc n1 cc n1,
(83) verse (DIV2)
1295
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11568
then can be sound in those writers that were the restorers of true religion vnto vs:
then can be found in those writers that were the restorers of true Religion unto us:
av vmb vbi j p-acp d n2 cst vbdr dt n2 pp-f j n1 p-acp pno12:
(83) verse (DIV2)
1295
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11569
& hence it is, that they labour more in them, then in the Scripture it selfe,
& hence it is, that they labour more in them, then in the Scripture it self,
cc av pn31 vbz, cst pns32 vvb av-dc p-acp pno32, av p-acp dt n1 pn31 n1,
(83) verse (DIV2)
1295
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11570
or in other sound writers thereupon.
or in other found writers thereupon.
cc p-acp j-jn j n2 av.
(83) verse (DIV2)
1295
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11589
but yet the truth is, that a false Prophet beeing iudicially conuicted, is to bee put to death:
but yet the truth is, that a false Prophet being judicially convicted, is to be put to death:
cc-acp av dt n1 vbz, cst dt j n1 vbg av-j j-vvn, vbz pc-acp vbi vvn p-acp n1:
(83) verse (DIV2)
1299
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But if there bee any false Prophet at this day, it is the Papist, and their writings are dangerous to be read of those that are not well grounded in the truth;
But if there be any false Prophet At this day, it is the Papist, and their writings Are dangerous to be read of those that Are not well grounded in the truth;
p-acp cs pc-acp vbb d j n1 p-acp d n1, pn31 vbz dt njp, cc po32 n2 vbr j pc-acp vbi vvn pp-f d cst vbr xx av vvn p-acp dt n1;
(83) verse (DIV2)
1295
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11572
for by reading we haue a kind of familiaritie with them, and indeede many sucke out of them at vnawares, much venim in waighty points of doctrine and religion.
for by reading we have a kind of familiarity with them, and indeed many suck out of them At unawares, much venom in weighty points of Doctrine and Religion.
c-acp p-acp vvg pns12 vhb dt n1 pp-f n1 p-acp pno32, cc av d n1 av pp-f pno32 p-acp av-j, d n1 p-acp j n2 pp-f n1 cc n1.
(83) verse (DIV2)
1295
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11573
We ought rather to doe with them, as the beleeuers of Ephesus did with their bookes of curious Arts;
We ought rather to do with them, as the believers of Ephesus did with their books of curious Arts;
pns12 vmd av-c pc-acp vdi p-acp pno32, c-acp dt n2 pp-f np1 vdd p-acp po32 n2 pp-f j n2;
(83) verse (DIV2)
1295
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11574
namely, bring them out and burne them, then take such delight in them:
namely, bring them out and burn them, then take such delight in them:
av, vvb pno32 av cc vvi pno32, av vvb d n1 p-acp pno32:
(83) verse (DIV2)
1295
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11575
albeit this must be graunted, it is both lawfull and necessarie, for the defence of the truth, that men of sound iudgement and piety doe labour in them.
albeit this must be granted, it is both lawful and necessary, for the defence of the truth, that men of found judgement and piety do labour in them.
cs d vmb vbi vvn, pn31 vbz av-d j cc j, p-acp dt n1 pp-f dt n1, cst n2 pp-f j n1 cc n1 vdb vvi p-acp pno32.
(83) verse (DIV2)
1295
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11576
Secondly, hence also it may appeare, that it cannot bee but a great hindrance to true religion, that hereticall bookes may be publikely sold to any one that will buie them, without due consideration whether the partie haue gifts to discerne of truth from falshood;
Secondly, hence also it may appear, that it cannot be but a great hindrance to true Religion, that heretical books may be publicly sold to any one that will buy them, without due consideration whither the party have Gifts to discern of truth from falsehood;
ord, av av pn31 vmb vvi, cst pn31 vmbx vbi p-acp dt j n1 p-acp j n1, cst j n2 vmb vbi av-j vvn p-acp d pi cst vmb vvi pno32, p-acp j-jn n1 cs dt n1 vhb n2 pc-acp vvi pp-f n1 p-acp n1;
(83) verse (DIV2)
1296
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11577
in the Popish Church they are more carefull, they permit not a man to read an heretikes booke (as they call vs Protestants) without leaue,
in the Popish Church they Are more careful, they permit not a man to read an Heretics book (as they call us Protestants) without leave,
p-acp dt j n1 pns32 vbr av-dc j, pns32 vvb xx dt n1 pc-acp vvi dt n2 n1 (c-acp pns32 vvb pno12 n2) p-acp n1,
(83) verse (DIV2)
1296
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11578
and that vnder a great penaltie, which is seuerely inflicted vpon offenders that way.
and that under a great penalty, which is severely inflicted upon offenders that Way.
cc cst p-acp dt j n1, r-crq vbz av-j vvn p-acp n2 cst n1.
(83) verse (DIV2)
1296
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11579
V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man, V. Instruct. This Commandment also shows that it is not lawful to grant to any man,
np1 np1 d n1 av vvz cst pn31 vbz xx j pc-acp vvi p-acp d n1,
(83) verse (DIV2)
1297
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11580
or to any people, the libertie of their owne conscience in the matters of religion, permitting them to professe what religion they will;
or to any people, the liberty of their own conscience in the matters of Religion, permitting them to profess what Religion they will;
cc p-acp d n1, dt n1 pp-f po32 d n1 p-acp dt n2 pp-f n1, vvg pno32 pc-acp vvi r-crq n1 pns32 vmb;
(83) verse (DIV2)
1297
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11581
for how should false Prophets be auoided, when euery man may freely professe what he will in religion? All gouernours therfore must follow the practise of good king Iosias, who assembled all Iuda,
for how should false prophets be avoided, when every man may freely profess what he will in Religion? All Governors Therefore must follow the practice of good King Iosias, who assembled all Iuda,
c-acp q-crq vmd j n2 vbb vvn, c-crq d n1 vmb av-j vvi r-crq pns31 vmb p-acp n1? av-d n2 av vmb vvi dt n1 pp-f j n1 np1, r-crq vvd d np1,
(83) verse (DIV2)
1297
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11582
and caused all his people to heare the word of the Lord, and to stand to that religion which the booke of God made knowne vnto them, 2. Chro. 34. 32.and caused all his people to hear the word of the Lord, and to stand to that Religion which the book of God made known unto them, 2. Chro 34. 32.
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(83) verse (DIV2)
1297
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11583
V. Doctr. Wee haue from this commaundement, an answer to the false charge of the Church of Rome, who accuse vs of schisme and apostacie, V. Doctrine we have from this Commandment, an answer to the false charge of the Church of Rome, who accuse us of Schism and apostasy,
np1 np1 pns12 vhb p-acp d n1, dt n1 p-acp dt j n1 pp-f dt n1 pp-f np1, r-crq vvb pno12 pp-f n1 cc n1,
(83) verse (DIV2)
1298
Page 496
11584
because we separate from their Church.
Because we separate from their Church.
c-acp pns12 vvb p-acp po32 n1.
(83) verse (DIV2)
1298
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11585
But we must know, that the schisme & apostacie is there where the cause of departing is, which indeede is not in vs, who doe no more herein but obey this commaundement of Christ:
But we must know, that the Schism & apostasy is there where the cause of departing is, which indeed is not in us, who do no more herein but obey this Commandment of christ:
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(83) verse (DIV2)
1298
Page 496
11586
the cause is in them, who are become false prophets, whom we must auoyd. Here yet two questions may bee demaunded: I.
the cause is in them, who Are become false Prophets, whom we must avoid. Here yet two questions may be demanded: I.
dt n1 vbz p-acp pno32, r-crq vbr vvn j n2, ro-crq pns12 vmb vvi. av av crd n2 vmb vbi vvn: pns11.
(83) verse (DIV2)
1298
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11587
Whether a false Prophet may be put to death, seeing Christ bids onely to beware of them? Answ. Christ here speakes to his Apostles,
Whither a false Prophet may be put to death, seeing christ bids only to beware of them? Answer christ Here speaks to his Apostles,
cs dt j n1 vmb vbi vvn p-acp n1, vvg np1 vvz av-j pc-acp vvi pp-f pno32? np1 np1 av vvz p-acp po31 n2,
(83) verse (DIV2)
1299
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11588
and to other of his auditors, that were priuate men, whose dutie raught no further;
and to other of his Auditors, that were private men, whose duty reached no further;
cc p-acp j-jn pp-f po31 n2, cst vbdr j n2, rg-crq n1 vvd dx av-jc;
(83) verse (DIV2)
1299
Page 496
11590
the word of God elsewhere is plaine, Leuit. 24. 14. there is both a commandement and a practise, Euery blasphemer must die. This wicked Iesabel knew wel, who vnder pretence of blasphemie, caused Naboth to be put to death:
the word of God elsewhere is plain, Levites 24. 14. there is both a Commandment and a practice, Every blasphemer must die. This wicked Jezebel knew well, who under pretence of blasphemy, caused Naboth to be put to death:
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(83) verse (DIV2)
1299
Page 496
11591
and hereupon the Iewes sought to put Christ to death.
and hereupon the Iewes sought to put christ to death.
cc av dt np2 vvd pc-acp vvi np1 p-acp n1.
(83) verse (DIV2)
1299
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11592
Yea, Nabuchadnezzar an heathen king, hauing but a taste of this, that the God of Israel was the true God, made this lawe, that whosoeuer blasphemed the God of Israel should die.
Yea, Nebuchadnezzar an heathen King, having but a taste of this, that the God of Israel was the true God, made this law, that whosoever blasphemed the God of Israel should die.
uh, np1 dt j-jn n1, vhg p-acp dt n1 pp-f d, cst dt n1 pp-f np1 vbds dt j np1, vvd d n1, cst r-crq vvd dt n1 pp-f np1 vmd vvi.
(83) verse (DIV2)
1299
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11593
And it stands with equitie, for hee that reuiles his lawfull Prince must die, and that iustly;
And it Stands with equity, for he that reviles his lawful Prince must die, and that justly;
cc pn31 vvz p-acp n1, c-acp pns31 cst vvz po31 j n1 vmb vvi, cc cst av-j;
(83) verse (DIV2)
1299
Page 496
11594
how much more then ought hee to die, that blasphemes the liuing God, who is king of kings? Now euery false Prophet is a blasphemer;
how much more then ought he to die, that blasphemes the living God, who is King of Kings? Now every false Prophet is a blasphemer;
c-crq d dc cs vmd pns31 pc-acp vvi, cst n2 dt j-vvg np1, r-crq vbz n1 pp-f n2? av d j n1 vbz dt n1;
(83) verse (DIV2)
1299
Page 496
11595
for his opinions are blasphemies against the truth of God: & therefore he ought to die.
for his opinions Are Blasphemies against the truth of God: & Therefore he ought to die.
p-acp po31 n2 vbr n2 p-acp dt n1 pp-f np1: cc av pns31 vmd pc-acp vvi.
(83) verse (DIV2)
1299
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11596
The expresse wil of God herein is manifest, Dout. 15. begin.
The express will of God herein is manifest, Doubt. 15. begin.
dt j n1 pp-f np1 av vbz j, vvb. crd vvb.
(83) verse (DIV2)
1299
Page 497
11597
A Prophet comes and workes miracles, and shewes signes that come to passe, yet if he thereupon entice the people to idolatrie, he must be slame: A Prophet comes and works Miracles, and shows Signs that come to pass, yet if he thereupon entice the people to idolatry, he must be slame:
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(83) verse (DIV2)
1299
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11598
and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet.
and this is one Way whereby the civil Magistrate must help the people to avoid a false Prophet.
cc d vbz crd n1 c-crq dt j n1 vmb vvi dt n1 pc-acp vvi dt j n1.
(83) verse (DIV2)
1299
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11599
II. Quest. Why doth God then suffer such to liue in his Church, as doe seduce men? Answ. For two causes; II Quest. Why does God then suffer such to live in his Church, as doe seduce men? Answer For two Causes;
crd n1. q-crq vdz np1 av vvi d pc-acp vvi p-acp po31 n1, p-acp n1 vvi n2? np1 p-acp crd n2;
(83) verse (DIV2)
1300
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First, that such as hold the truth in sinceritie, may be knowne, 1. Cor. 11. 18. Secondly,
First, that such as hold the truth in sincerity, may be known, 1. Cor. 11. 18. Secondly,
ord, cst d c-acp vvb dt n1 p-acp n1, vmb vbi vvn, crd np1 crd crd ord,
(83) verse (DIV2)
1300
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11601
for the punishment of the wicked and vngodly, who receiue not the loue of the truth;
for the punishment of the wicked and ungodly, who receive not the love of the truth;
p-acp dt n1 pp-f dt j cc j, r-crq vvb xx dt n1 pp-f dt n1;
(83) verse (DIV2)
1300
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11602
to seduce them by strong illusions, and to cause them to beleeue lies. The second point. The danger of false Prophets: to seduce them by strong illusions, and to cause them to believe lies. The second point. The danger of false prophets:
pc-acp vvi pno32 p-acp j n2, cc pc-acp vvi pno32 pc-acp vvi n2. dt ord n1. dt n1 pp-f j n2:
(83) verse (DIV2)
1300
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11603
They come in sheeps cloathing, but inwardly they are rauening wolues. They come in Sheep clothing, but inwardly they Are ravening wolves.
pns32 vvb p-acp ng1 n1, cc-acp av-j pns32 vbr j-vvg n2.
(83) verse (DIV2)
1301
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11604
In these words Christ alludeth to the practise of false Prophets in former times, who counterfeited the true Prophets in their attire;
In these words christ alludeth to the practice of false prophets in former times, who counterfeited the true prophets in their attire;
p-acp d n2 np1 vvz p-acp dt n1 pp-f j n2 p-acp j n2, r-crq vvd dt j n2 p-acp po32 n1;
(83) verse (DIV2)
1301
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11605
for the auncient Prophets were vsually cloathed in rough and course attire:
for the ancient prophets were usually clothed in rough and course attire:
p-acp dt j-jn n2 vbdr av-j vvn p-acp j cc j n1:
(83) verse (DIV2)
1301
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11606
Elias in regard of his garments, is called an hairie man, 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire, Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire, for this ende;Elias in regard of his garments, is called an hairy man, 2. Kin. 1. 8. and John Baptist had his garment of Camels hair, Math. 3. 4. And the false prophets did counterfeit the true prophets in their attire, for this end;
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(83) verse (DIV2)
1301
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11607
that they might the more easily deceiue the people;
that they might the more Easily deceive the people;
cst pns32 vmd dt av-dc av-j vvi dt n1;
(83) verse (DIV2)
1301
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11608
as is most plaine, Zak. 13. 4. where the Lord saith of false Prophets, that they shall not weare a rough garment to deceiue:
as is most plain, Zak. 13. 4. where the Lord Says of false prophets, that they shall not wear a rough garment to deceive:
a-acp vbz ds j, np1. crd crd n1 dt n1 vvz pp-f j n2, cst pns32 vmb xx vvi dt j n1 pc-acp vvi:
(83) verse (DIV2)
1301
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11631
To assume to themselues the persons and titles of most worthy men: To assume to themselves the Persons and titles of most worthy men:
pc-acp vvi p-acp px32 dt n2 cc n2 pp-f ds j n2:
(83) verse (DIV2)
1303
Page 498
11772
Now by their fruits it is cleare they bee corrupt;
Now by their fruits it is clear they be corrupt;
av p-acp po32 n2 pn31 vbz j pns32 vbb j;
(84) verse (DIV2)
1320
Page 504
11609
for when they wore such course attire, made either of sheep skins, or sheeps wooll, wherewith the true Prophets were vsually cloathed, they sought hereby to perswade the people, that they had the hearts of the true Prophets;
for when they wore such course attire, made either of sheep skins, or Sheep wool, wherewith the true prophets were usually clothed, they sought hereby to persuade the people, that they had the hearts of the true prophets;
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(83) verse (DIV2)
1301
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11610
when as indeede they were ful fraught with dānable errors.
when as indeed they were full fraught with damnable errors.
c-crq c-acp av pns32 vbdr av-j vvn p-acp j n2.
(83) verse (DIV2)
1301
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11611
Now Christs meaning in this allusion, is to shew that false Prophets haue plausible pretences for their dānable doctrine,
Now Christ meaning in this allusion, is to show that false prophets have plausible pretences for their damnable Doctrine,
av npg1 n1 p-acp d n1, vbz pc-acp vvi d j n2 vhb j n2 p-acp po32 j n1,
(83) verse (DIV2)
1301
Page 497
11612
and therfore are the more dāgerous.
and Therefore Are the more dangerous.
cc av vbr dt av-dc j.
(83) verse (DIV2)
1301
Page 497
11613
Yet that we may the better perceiue the danger of false Prophets, I will a little stand to describe their cloathing; that is, their pretences of deceit.
Yet that we may the better perceive the danger of false prophets, I will a little stand to describe their clothing; that is, their pretences of deceit.
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(83) verse (DIV2)
1301
Page 497
11614
They may be reduced to 7. heads:
They may be reduced to 7. Heads:
pns32 vmb vbi vvn p-acp crd n2:
(83) verse (DIV2)
1301
Page 497
11615
the first is allegation of Scripture, which they will as often vse as the true Prophet;
the First is allegation of Scripture, which they will as often use as the true Prophet;
dt ord vbz n1 pp-f n1, r-crq pns32 vmb c-acp av vvi p-acp dt j n1;
(83) verse (DIV2)
1301
Page 497
11616
& hereby they blind the eies of many.
& hereby they blind the eyes of many.
cc av pns32 vvb dt n2 pp-f d.
(83) verse (DIV2)
1301
Page 497
11617
But the truth is, that in alleaging Scripture, they depraue & change the sense, & either adde to,
But the truth is, that in alleging Scripture, they deprave & change the sense, & either add to,
p-acp dt n1 vbz, cst p-acp vvg n1, pns32 vvi cc vvi dt n1, cc av-d vvi p-acp,
(83) verse (DIV2)
1301
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11618
or detract from the words, following rightly their master Satan, Mat. 4. 6. who alleaged Scripture to Christ,
or detract from the words, following rightly their master Satan, Mathew 4. 6. who alleged Scripture to christ,
cc vvi p-acp dt n2, vvg av-jn po32 n1 np1, np1 crd crd r-crq vvd n1 p-acp np1,
(83) verse (DIV2)
1301
Page 497
11619
but left out the principal point whereto the promise was made;
but left out the principal point whereto the promise was made;
cc-acp vvd av dt j-jn n1 c-crq dt n1 vbds vvn;
(83) verse (DIV2)
1301
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11620
namely, walking in thy waies. And thus deale the Papists as this day, sometimes they mangle the text,
namely, walking in thy ways. And thus deal the Papists as this day, sometime they mangle the text,
av, vvg p-acp po21 n2. cc av vvi dt njp2 p-acp d n1, av pns32 vvb dt n1,
(83) verse (DIV2)
1301
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11621
& alter the sense, sometime they leaue the Scripture and go to traditions, to Councels, & Fathers.
& altar the sense, sometime they leave the Scripture and go to traditions, to Counsels, & Father's.
cc vvi dt n1, av pns32 vvb dt n1 cc vvi p-acp n2, p-acp n2, cc n2.
(83) verse (DIV2)
1301
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11622
This also is the practise of the family of loue, & of the Anabaptists, who turne the naturall sense of scripture into mysticall allegories.
This also is the practice of the family of love, & of the Anabaptists, who turn the natural sense of scripture into mystical allegories.
np1 av vbz dt n1 pp-f dt n1 pp-f n1, cc pp-f dt np1, r-crq vvb dt j n1 pp-f n1 p-acp j n2.
(83) verse (DIV2)
1301
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11623
The second cloake or pretence, is the depth of their learning.
The second cloak or pretence, is the depth of their learning.
dt ord n1 cc n1, vbz dt n1 pp-f po32 n1.
(83) verse (DIV2)
1302
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Reuelat. 2. 24. The heresie of the Nicolaitans was by themselues called profound learning, but by the holy Ghost, the deepenesse of Satan. So plaie the Papists at this day for sundry points of their religion;
Reuelat. 2. 24. The heresy of the Nicolaitans was by themselves called profound learning, but by the holy Ghost, the deepness of Satan. So play the Papists At this day for sundry points of their Religion;
np1 crd crd dt n1 pp-f dt njp2 vbds p-acp px32 vvn j n1, p-acp p-acp dt j n1, dt n1 pp-f np1. av vvi dt njp2 p-acp d n1 p-acp j n2 pp-f po32 n1;
(83) verse (DIV2)
1302
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for they hold, that because the church in the Apostles time was weake in knowledge, and feeble in faith,
for they hold, that Because the Church in the Apostles time was weak in knowledge, and feeble in faith,
c-acp pns32 vvb, cst c-acp dt n1 p-acp dt n2 n1 vbds j p-acp n1, cc j p-acp n1,
(83) verse (DIV2)
1302
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11626
therefore the Apostles omitted sundry deepe points, especially concerning the masse, which yet the Church receiuing by tradition, doth now teach plainly and fully.
Therefore the Apostles omitted sundry deep points, especially Concerning the mass, which yet the Church receiving by tradition, does now teach plainly and Fully.
av dt n2 vvn j j-jn n2, av-j vvg dt n1, r-crq av dt n1 vvg p-acp n1, vdz av vvi av-j cc av-j.
(83) verse (DIV2)
1302
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11627
But though they match these doctrines of the Church with the holy Scripture, yet we need not to trouble our selues therewith;
But though they match these doctrines of the Church with the holy Scripture, yet we need not to trouble our selves therewith;
p-acp cs pns32 vvb d n2 pp-f dt n1 p-acp dt j n1, av pns12 vvb xx pc-acp vvi po12 n2 av;
(83) verse (DIV2)
1302
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11628
for in the writings of the Prophets and Apostles all things necessary to saluation are made known,
for in the writings of the prophets and Apostles all things necessary to salvation Are made known,
c-acp p-acp dt n2 pp-f dt n2 cc n2 d n2 j p-acp n1 vbr vvn vvn,
(83) verse (DIV2)
1302
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11629
and we must not receiue any doctrine that cannot be confirmed thence:
and we must not receive any Doctrine that cannot be confirmed thence:
cc pns12 vmb xx vvi d n1 cst vmbx vbi vvn av:
(83) verse (DIV2)
1302
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11630
and therefore in the parable, Luk. 16. 3. Abraham prefers Moses and the Prophets, before visions and reuelations from the dead. The 3. cloake and pretence.
and Therefore in the parable, Luk. 16. 3. Abraham prefers Moses and the prophets, before visions and revelations from the dead. The 3. cloak and pretence.
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(83) verse (DIV2)
1302
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11632
2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ, therein following their master Satan, who can transform himself• into an angel of light.
2. Cor. 11. 13. Paul speaks of such deceivers that took to them the name of the Apostles of christ, therein following their master Satan, who can transform himself• into an angel of Light.
crd np1 crd crd np1 vvz pp-f d n2 cst vvd p-acp pno32 dt n1 pp-f dt n2 pp-f np1, av vvg po32 n1 np1, r-crq vmb vvi n1 p-acp dt n1 pp-f n1.
(83) verse (DIV2)
1303
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11633
See this in the Papists, especially in the Pope, ho will be Christs v•car ▪ Peters successour, and the seruant of seruants.
See this in the Papists, especially in the Pope, ho will be Christ v•car ▪ Peter's successor, and the servant of Servants.
vvb d p-acp dt njp2, av-j p-acp dt n1, uh vmb vbi npg1 n1 ▪ np1 n1, cc dt n1 pp-f n2.
(83) verse (DIV2)
1303
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11634
The doctors call themselues Ceraphicall and Angelicall doctors, and the Church of Rome must be the true Church:
The Doctors call themselves Ceraphicall and Angelical Doctors, and the Church of Rome must be the true Church:
dt n2 vvb px32 j cc j n2, cc dt n1 pp-f np1 vmb vbi dt j n1:
(83) verse (DIV2)
1303
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11635
but all this is but counterfeit deceipt, for succession in place onely from Peter and from Christ himselfe, is no certaine note of truth.
but all this is but counterfeit deceit, for succession in place only from Peter and from christ himself, is no certain note of truth.
cc-acp d d vbz p-acp n-jn n1, p-acp n1 p-acp n1 av-j p-acp np1 cc p-acp np1 px31, vbz dx j n1 pp-f n1.
(83) verse (DIV2)
1303
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11636
The Scribes and Pharisies had their succession from Aaron appointed by God, and yet Christ bids his Disciples take heed of the leauen of their doctrine, Matth. 16. 12. and cal• them the blind leaders of the blind.
The Scribes and Pharisees had their succession from Aaron appointed by God, and yet christ bids his Disciples take heed of the leaven of their Doctrine, Matthew 16. 12. and cal• them the blind leaders of the blind.
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(83) verse (DIV2)
1303
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11637
Succession then in true doctrine, is the onely and sure note of true religion.
Succession then in true Doctrine, is the only and sure note of true Religion.
n1 av p-acp j n1, vbz dt j cc j n1 pp-f j n1.
(83) verse (DIV2)
1303
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11638
The 4. cloake or pretence, is forged and counterfeit humilitie: this Paul notes in false Apostles among the Colossians;
The 4. cloak or pretence, is forged and counterfeit humility: this Paul notes in false Apostles among the colossians;
dt crd n1 cc n1, vbz vvn cc j-jn n1: d np1 n2 p-acp j n2 p-acp dt njp2;
(83) verse (DIV2)
1304
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11639
First, they would not worship God directly, but in and by the Angels: Secondly, they vsed much bodily exercise, afflicting their owne bodies:
First, they would not worship God directly, but in and by the Angels: Secondly, they used much bodily exercise, afflicting their own bodies:
ord, pns32 vmd xx vvi np1 av-j, cc-acp p-acp cc p-acp dt n2: ord, pns32 vvd d j n1, vvg po32 d n2:
(83) verse (DIV2)
1304
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11640
& thirdly, their worship was •il-worship, deuised by themselues. If we would haue a liuely example hereof, behold the Romish Priests;
& Thirdly, their worship was •il-worship, devised by themselves. If we would have a lively Exampl hereof, behold the Romish Priests;
cc ord, po32 n1 vbds n1, vvn p-acp px32. cs pns12 vmd vhi dt j n1 av, vvb dt jp n2;
(83) verse (DIV2)
1304
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11641
they come to God in the mediation of Saints;
they come to God in the mediation of Saints;
pns32 vvb p-acp np1 p-acp dt n1 pp-f n2;
(83) verse (DIV2)
1304
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11642
their whole religion stands in bodily exercises, so as many of their orders are famous for their whippings and such like trumperie,
their Whole Religion Stands in bodily exercises, so as many of their order Are famous for their whippings and such like trumpery,
po32 j-jn n1 vvz p-acp j n2, av c-acp d pp-f po32 n2 vbr j p-acp po32 n2-vvg cc d j n1,
(83) verse (DIV2)
1304
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11643
and their worship of God is wil-worship, deuised by men.
and their worship of God is will-worship, devised by men.
cc po32 n1 pp-f np1 vbz n1, vvn p-acp n2.
(83) verse (DIV2)
1304
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11644
The 5. pretence is, working miracles: hereby they labour to confirme their doctrine, 2. Thess. 2. 9. The comming of Antichrist that •an of sinne is with signes and lying wonders, through Satans working,
The 5. pretence is, working Miracles: hereby they labour to confirm their Doctrine, 2. Thess 2. 9. The coming of Antichrist that •an of sin is with Signs and lying wonders, through Satan working,
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(83) verse (DIV2)
1305
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11645
and of such God forewarnes his people, Deut. 13. that they should not bee d•a•ne to Idolatrie for a miracle;
and of such God forewarns his people, Deuteronomy 13. that they should not be d•a•ne to Idolatry for a miracle;
cc pp-f d np1 vvz po31 n1, np1 crd cst pns32 vmd xx vbi vvn p-acp n1 p-acp dt n1;
(83) verse (DIV2)
1305
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11646
for either they be false miracles and lying •onders, or if they be true miracles (as God may suffer such to be wrought by false Prophets,
for either they be false Miracles and lying •onders, or if they be true Miracles (as God may suffer such to be wrought by false prophets,
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(83) verse (DIV2)
1305
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11647
for the plague and punishment of the vnthankefull world) yet their ende is to deceiue,
for the plague and punishment of the unthankful world) yet their end is to deceive,
p-acp dt n1 cc n1 pp-f dt j n1) av po32 n1 vbz pc-acp vvi,
(83) verse (DIV2)
1305
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11648
and to drawe men into errour from the truth.
and to draw men into error from the truth.
cc pc-acp vvi n2 p-acp n1 p-acp dt n1.
(83) verse (DIV2)
1305
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11649
We haue ordinarie experience of this pretence among the Romish Priests, who by •orcerie cast out deuils,
We have ordinary experience of this pretence among the Romish Priests, who by •orcerie cast out Devils,
pns12 vhb j n1 pp-f d n1 p-acp dt jp n2, r-crq p-acp n1 vvd av n2,
(83) verse (DIV2)
1305
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11650
and cure strange diseases, and so delude the simple: but this must not drawe vs from the truth.
and cure strange diseases, and so delude the simple: but this must not draw us from the truth.
cc vvi j n2, cc av vvb dt j: cc-acp d vmb xx vvi pno12 p-acp dt n1.
(83) verse (DIV2)
1305
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11651
A miraculous worke truely done, is not a sufficient warrant of a doctrine in religion;
A miraculous work truly done, is not a sufficient warrant of a Doctrine in Religion;
dt j n1 av-j vdn, vbz xx dt j n1 pp-f dt n1 p-acp n1;
(83) verse (DIV2)
1305
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11652
for true and sound doctrine may want this confirmation, Ioh. 10. 41. and false doctrine may haue it, as Deut. 13. 1, 2. &c. The 6. pretence, is faire speeches and blessings, pretending the good and saluation of those to whom they come:
for true and found Doctrine may want this confirmation, John 10. 41. and false Doctrine may have it, as Deuteronomy 13. 1, 2. etc. The 6. pretence, is fair Speeches and blessings, pretending the good and salvation of those to whom they come:
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(83) verse (DIV2)
1305
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11653
see this Rom. 16. 18. With faire speech and flattering (•aith Paul of false Apostles) they deceiue the hearts of the simple:
see this Rom. 16. 18. With fair speech and flattering (•aith Paul of false Apostles) they deceive the hearts of the simple:
vvb d np1 crd crd p-acp j n1 cc j-vvg (uh np1 pp-f j n2) pns32 vvb dt n2 pp-f dt j:
(83) verse (DIV2)
1306
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11654
so dealt Satan with Eue, he made shewe that hee had some good thing to tell her, whereby their state might be bettered,
so dealt Satan with Eue, he made show that he had Some good thing to tell her, whereby their state might be bettered,
av vvd np1 p-acp np1, pns31 vvd vvi cst pns31 vhd d j n1 pc-acp vvi pno31, c-crq po32 n1 vmd vbi vvn,
(83) verse (DIV2)
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11655
but it turned to theirs and our destructiō.
but it turned to theirs and our destruction.
cc-acp pn31 vvd p-acp png32 cc po12 n1.
(83) verse (DIV2)
1306
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11656
So did the foure hundred false Prophets of Baal, contrarie to the true Prophet Michaiah, prophecie good successe to Ahab in his war against the Aramites;
So did the foure hundred false prophets of Baal, contrary to the true Prophet Michaiah, prophecy good success to Ahab in his war against the Aramites;
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(83) verse (DIV2)
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11657
but his harkning to them cost him his life.
but his Harkening to them cost him his life.
cc-acp po31 vvg p-acp pno32 vvd pno31 po31 n1.
(83) verse (DIV2)
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11658
And so dealt Hananie with the Iewes, when they were besieged by the King of Babels armie, contrarie to Ieremies counsell he prophecied peace and safetie;
And so dealt Hananiah with the Iewes, when they were besieged by the King of Babels army, contrary to Jeremiahs counsel he prophesied peace and safety;
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(83) verse (DIV2)
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11659
but it turned both to his owne and to their destruction, Ier. 28. 1, 2. &c.
but it turned both to his own and to their destruction, Jeremiah 28. 1, 2. etc.
cc-acp pn31 vvd d p-acp po31 d cc p-acp po32 n1, np1 crd crd, crd av
(83) verse (DIV2)
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11660
The 7. pretence, is boldnesse and constancie in suffering for their opinions ▪ for a man in obstinacie may liue and die for errour,
The 7. pretence, is boldness and constancy in suffering for their opinions ▪ for a man in obstinacy may live and die for error,
dt crd n1, vbz n1 cc n1 p-acp vvg p-acp po32 n2 ▪ c-acp dt n1 p-acp n1 vmb vvi cc vvi p-acp n1,
(83) verse (DIV2)
1307
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11661
as well as the childe of God may doe for the truth. Constancie in opinion is no sure note whereby to iudge a true Prophet;
as well as the child of God may do for the truth. Constancy in opinion is no sure note whereby to judge a true Prophet;
c-acp av c-acp dt n1 pp-f np1 vmb vdi p-acp dt n1. n1 p-acp n1 vbz dx j n1 c-crq pc-acp vvi dt j n1;
(83) verse (DIV2)
1307
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11662
for many heretikes haue suffered death confidently for the maintenance of their damnable heresies. Thus we see the pretences of false Prophets;
for many Heretics have suffered death confidently for the maintenance of their damnable heresies. Thus we see the pretences of false prophets;
p-acp d n2 vhb vvn n1 av-j p-acp dt n1 pp-f po32 j n2. av pns12 vvb dt n2 pp-f j n2;
(83) verse (DIV2)
1307
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11663
now hereto wee must adde this second point, to wit, that for all this, they bee but wolues, because by their damnable doctrine, they seeke to poison and corrupt the soules of simple men.
now hereto we must add this second point, to wit, that for all this, they be but wolves, Because by their damnable Doctrine, they seek to poison and corrupt the Souls of simple men.
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(83) verse (DIV2)
1308
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11664
If it be said, they haue no such intent, they themselues thinke it to be the truth:
If it be said, they have no such intent, they themselves think it to be the truth:
cs pn31 vbb vvn, pns32 vhb dx d n1, pns32 px32 vvi pn31 pc-acp vbi dt n1:
(83) verse (DIV2)
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11665
I answer, that may be true in some, but this cleareth them not from beeing wolues;
I answer, that may be true in Some, but this cleareth them not from being wolves;
pns11 vvb, cst vmb vbi j p-acp d, cc-acp d vvz pno32 xx p-acp vbg n2;
(83) verse (DIV2)
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11666
for the deuill that hath deluded them, who is their Lord and master, doth by them dangerously delude and deceiue the simple.
for the Devil that hath deluded them, who is their Lord and master, does by them dangerously delude and deceive the simple.
p-acp dt n1 cst vhz vvn pno32, r-crq vbz po32 n1 cc n1, vdz p-acp pno32 av-j vvi cc vvi dt j.
(83) verse (DIV2)
1308
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11667
The Vse. 1. Considering this danger of false Prophets, we must practise Christs lesson, Mat. 10. 16. Be simple as doues, that is, bee innocent and harmelesse, thinking euill of none, The Use. 1. Considering this danger of false prophets, we must practise Christ Lesson, Mathew 10. 16. Be simple as Dove, that is, be innocent and harmless, thinking evil of none,
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(83) verse (DIV2)
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11668
neither intending euil or offence to any, in thought, word, or deede:
neither intending evil or offence to any, in Thought, word, or deed:
av-dx vvg j-jn cc n1 p-acp d, p-acp n1, n1, cc n1:
(83) verse (DIV2)
1309
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11669
and yet we must be wise as serpents, who haue great subtiltie in sauing and defending their head from harme:
and yet we must be wise as Serpents, who have great subtlety in Saving and defending their head from harm:
cc av pns12 vmb vbi j c-acp n2, r-crq vhb j n1 p-acp vvg cc vvg po32 n1 p-acp n1:
(83) verse (DIV2)
1309
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11670
so must euery one that lookes to be saued, labour for so much wisedome, whereby hee may preserue himselfe from the hurt of false prophets.
so must every one that looks to be saved, labour for so much Wisdom, whereby he may preserve himself from the hurt of false Prophets.
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(83) verse (DIV2)
1309
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11672
The true feare of God is not without knowledge; and therefore euery one must labour to be instructed in the principles of religion:
The true Fear of God is not without knowledge; and Therefore every one must labour to be instructed in the principles of Religion:
dt j n1 pp-f np1 vbz xx p-acp n1; cc av d pi vmb vvi pc-acp vbi vvn p-acp dt n2 pp-f n1:
(83) verse (DIV2)
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11673
for without knowledge we cannot feare God, and so shall want true wisdome to eschew false Prophets.
for without knowledge we cannot Fear God, and so shall want true Wisdom to eschew false prophets.
c-acp p-acp n1 pns12 vmbx vvi np1, cc av vmb vvi j n1 pc-acp vvi j n2.
(83) verse (DIV2)
1309
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11674
II. In that the false teacher by so many faire shewes seekes to bring in false doctrine, it is euery mans dutie in his place to labour to preserue wholesome doctrine,
II In that the false teacher by so many fair shows seeks to bring in false Doctrine, it is every men duty in his place to labour to preserve wholesome Doctrine,
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(83) verse (DIV2)
1310
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11675
and the puritie of true religion.
and the purity of true Religion.
cc dt n1 pp-f j n1.
(83) verse (DIV2)
1310
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11676
This dutie is necessary, for we must be as forward for the truth, as the enemie is for falshood,
This duty is necessary, for we must be as forward for the truth, as the enemy is for falsehood,
d n1 vbz j, c-acp pns12 vmb vbi a-acp j c-acp dt n1, c-acp dt n1 vbz p-acp n1,
(83) verse (DIV2)
1310
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11677
and doe as much for God, as they doe for the deuill.
and do as much for God, as they do for the Devil.
cc vdb c-acp d c-acp np1, c-acp pns32 vdb p-acp dt n1.
(83) verse (DIV2)
1310
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11678
Againe, no poyson is more deadly to the body, then false doctrine 〈 ◊ 〉 to the soule;
Again, no poison is more deadly to the body, then false Doctrine 〈 ◊ 〉 to the soul;
av, dx n1 vbz av-dc j p-acp dt n1, av j n1 〈 sy 〉 pc-acp dt n1;
(83) verse (DIV2)
1310
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11679
therefore seeing God hath long blessed vs with his truth, let vs esteeme it aboue all outward blessings,
Therefore seeing God hath long blessed us with his truth, let us esteem it above all outward blessings,
av vvg np1 vhz av-j vvn pno12 p-acp po31 n1, vvb pno12 vvi pn31 p-acp d j n2,
(83) verse (DIV2)
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11680
and by seeking to preserue the puritie thereof, shew our selues thankfull to God for the same.
and by seeking to preserve the purity thereof, show our selves thankful to God for the same.
cc p-acp vvg pc-acp vvi dt n1 av, vvb po12 n2 j p-acp np1 p-acp dt d.
(83) verse (DIV2)
1310
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11681
Verse 16. Ye shall know them by their fruits; do men gather grapes of thornes, or figs of thistles?
Verse 16. You shall know them by their fruits; do men gather grapes of thorns, or figs of thistles?
n1 crd pn22 vmb vvi pno32 p-acp po32 n2; vdb n2 vvi n2 pp-f n2, cc n2 pp-f n2?
(84) verse (DIV2)
1310
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11682
This verse, & those which follow to the 21. containe the third point ▪ which Christ laieth down concerning false prophets;
This verse, & those which follow to the 21. contain the third point ▪ which christ Layeth down Concerning false Prophets;
d n1, cc d r-crq vvb p-acp dt crd vvi dt ord n1 ▪ r-crq np1 vvz a-acp vvg j n2;
(84) verse (DIV2)
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11683
namely, the means whereby we may discerne and iudge of them. And herein he obserueth this order;
namely, the means whereby we may discern and judge of them. And herein he observeth this order;
av, dt n2 c-crq pns12 vmb vvi cc vvi pp-f pno32. cc av pns31 vvz d n1;
(84) verse (DIV2)
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11684
First, he giues vs a notable rule to direct vs in iudging of false prophets, Ye shall know them by their fruits.
First, he gives us a notable Rule to Direct us in judging of false Prophets, You shall know them by their fruits.
ord, pns31 vvz pno12 dt j n1 pc-acp vvi pno12 p-acp vvg pp-f j n2, pn22 vmb vvi pno32 p-acp po32 n2.
(84) verse (DIV2)
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11685
Secondly, hee explanes the same rule by a similitude drawne from trees, Doe men gather grapes of thornes, &c.
Secondly, he explains the same Rule by a similitude drawn from trees, Do men gather grapes of thorns, etc.
ord, pns31 vvz dt d n1 p-acp dt n1 vvn p-acp n2, vdb n2 vvi n2 pp-f n2, av
(84) verse (DIV2)
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11686
For the rule, that we may vnderstand it the better, wee are to search what is meant by the fruits of false Prophets.
For the Rule, that we may understand it the better, we Are to search what is meant by the fruits of false prophets.
p-acp dt n1, cst pns12 vmb vvi pn31 dt jc, pns12 vbr pc-acp vvi r-crq vbz vvn p-acp dt n2 pp-f j n2.
(84) verse (DIV2)
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A false Prophet must bee considered two waies ▪ First, as he is a man taking vpon him the name & profession of Christ,
A false Prophet must be considered two ways ▪ First, as he is a man taking upon him the name & profession of christ,
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(84) verse (DIV2)
1312
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11688
for so false Prophets vse to do: and secondly, as he is a false prophet: in both these respects hee hath his fruits.
for so false prophets use to do: and secondly, as he is a false Prophet: in both these respects he hath his fruits.
c-acp av j n2 vvb pc-acp vdi: cc ord, c-acp pns31 vbz dt j n1: p-acp d d n2 pns31 vhz po31 n2.
(84) verse (DIV2)
1312
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11689
As he is a man taking vpon him the profession of Christs religion, hee may bring forth many outward duties of external obedience vnto the moral law;
As he is a man taking upon him the profession of Christ Religion, he may bring forth many outward duties of external Obedience unto the moral law;
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(84) verse (DIV2)
1312
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11690
but these fruits are not here meant, for a false Prophet may dissemble much, & goe farre in the outward duties of religion,
but these fruits Are not Here meant, for a false Prophet may dissemble much, & go Far in the outward duties of Religion,
cc-acp d n2 vbr xx av vvn, p-acp dt j n1 vmb vvi d, cc vvi av-j p-acp dt j n2 pp-f n1,
(84) verse (DIV2)
1312
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11691
so as he cannot be discerned by his generall profession, or by the works of his ciuil conuersatiō.
so as he cannot be discerned by his general profession, or by the works of his civil Conversation.
av c-acp pns31 vmbx vbi vvn p-acp po31 j n1, cc p-acp dt n2 pp-f po31 j n1.
(84) verse (DIV2)
1312
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11692
There be other fruits which come frō him as he is a false prophet; & by them must he be discerned:
There be other fruits which come from him as he is a false Prophet; & by them must he be discerned:
pc-acp vbi j-jn n2 r-crq vvb p-acp pno31 c-acp pns31 vbz dt j n1; cc p-acp pno32 vmb pns31 vbi vvn:
(84) verse (DIV2)
1312
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11693
these therefore are to be considered.
these Therefore Are to be considered.
d av vbr pc-acp vbi vvn.
(84) verse (DIV2)
1312
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11694
Now we shall know them the better by searching out the fruits of a true Prophet, 〈 ◊ 〉 he is a man of God appointed to teach Gods people.
Now we shall know them the better by searching out the fruits of a true Prophet, 〈 ◊ 〉 he is a man of God appointed to teach God's people.
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(84) verse (DIV2)
1312
Page 501
11695
The fruits of a true Prophet be principally three: I. He teacheth and preacheth in the name of God by vertue of calling from God,
The fruits of a true Prophet be principally three: I. He Teaches and Preacheth in the name of God by virtue of calling from God,
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(84) verse (DIV2)
1313
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11696
and otherwise dares not presume to teach: Rom. 10. 14. How shall he teach vnlesse he be sent:
and otherwise dares not presume to teach: Rom. 10. 14. How shall he teach unless he be sent:
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(84) verse (DIV2)
1313
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11697
and the author to the Hebrewes saith, Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe:
and the author to the Hebrews Says, christ took not the honour of being the high Priest and Prophet of the Church to himself:
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(84) verse (DIV2)
1313
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11698
but was called thereto by his father, Heb. 5. 5. And this stands with reason,but was called thereto by his father, Hebrew 5. 5. And this Stands with reason,
cc-acp vbds vvn av p-acp po31 n1, np1 crd crd cc d vvz p-acp n1,
(84) verse (DIV2)
1313
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11699
for euery true Prophet and teacher stands in Gods roome, and is Gods embassadour to deliuer his will to his people;
for every true Prophet and teacher Stands in God's room, and is God's ambassador to deliver his will to his people;
p-acp d j n1 cc n1 vvz p-acp npg1 n1, cc vbz npg1 n1 pc-acp vvi po31 n1 p-acp po31 n1;
(84) verse (DIV2)
1313
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11700
which thing none can doe but he whome God calleth and sendeth for that purpose. Yet the calling of Prophets and teachers by God is diuers.
which thing none can do but he whom God calls and sends for that purpose. Yet the calling of prophets and Teachers by God is diverse.
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(84) verse (DIV2)
1313
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11701
Some are called by voice from God immediatly, as were Abraham, Moses, and Samuel: and all the Apostles in the new Testament by the immediate voice of Christ:
some Are called by voice from God immediately, as were Abraham, Moses, and Samuel: and all the Apostles in the new Testament by the immediate voice of christ:
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(84) verse (DIV2)
1313
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11702
for Paul was called by the voice of Christ from heauen, Act. 9. 4, 5, 6. Againe, others haue their calling from God, by the speciall message of some Angel, or some men.
for Paul was called by the voice of christ from heaven, Act. 9. 4, 5, 6. Again, Others have their calling from God, by the special message of Some Angel, or Some men.
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(84) verse (DIV2)
1313
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11703
Thus was Aaron called by Moses; Elisha by Elias;
Thus was Aaron called by Moses; Elisha by Elias;
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(84) verse (DIV2)
1313
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11704
and Philip by an Angel to preach to the Eunuch, Act. 8. 26. Thirdly, others be called by the instinct and motion of Gods spirit:
and Philip by an Angel to preach to the Eunuch, Act. 8. 26. Thirdly, Others be called by the instinct and motion of God's Spirit:
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(84) verse (DIV2)
1313
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11705
so, Act. 8. Philip was by ordinarie calling a Deacon, but by extraordinarie instinct he became an Euangelist,
so, Act. 8. Philip was by ordinary calling a Deacon, but by extraordinary instinct he became an Evangelist,
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(84) verse (DIV2)
1313
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11706
and a preacher of the Gospel for the building of Gods Church. These three kinds of calling men into the ministerie were extraordinarie, and are now ceased,
and a preacher of the Gospel for the building of God's Church. These three Kinds of calling men into the Ministry were extraordinary, and Are now ceased,
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(84) verse (DIV2)
1313
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11707
and not to be looked for: neither are they to be regarded which say they are thus called at this day.
and not to be looked for: neither Are they to be regarded which say they Are thus called At this day.
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(84) verse (DIV2)
1313
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11708
A fourth way whereby God now calleth Prophets and teachers into his Church, is by his Church:
A fourth Way whereby God now calls prophets and Teachers into his Church, is by his Church:
dt ord n1 c-crq np1 av vvz n2 cc n2 p-acp po31 n1, vbz p-acp po31 n1:
(84) verse (DIV2)
1313
Page 501
11709
for God hath giuen to particular Churches, a particular ministeriall power and seruice whereby they may designe a place vnto the teacher,
for God hath given to particular Churches, a particular ministerial power and service whereby they may Design a place unto the teacher,
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(84) verse (DIV2)
1313
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11710
and also make manifest that God hath called him.
and also make manifest that God hath called him.
cc av vvb j cst np1 vhz vvn pno31.
(84) verse (DIV2)
1313
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11711
Now this authoritie is but ministeriall, to designe and manifest whome God hath called, for the principall calling is from God:
Now this Authority is but ministerial, to Design and manifest whom God hath called, for the principal calling is from God:
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(84) verse (DIV2)
1313
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11712
for Act. 20. 28. the Elders of the Church of Ephesus, are said to be made ouerseers by the holy Ghost:
for Act. 20. 28. the Elders of the Church of Ephesus, Are said to be made Overseers by the holy Ghost:
p-acp n1 crd crd dt n2-jn pp-f dt n1 pp-f np1, vbr vvn pc-acp vbi vvn n2 p-acp dt j n1:
(84) verse (DIV2)
1313
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11713
when as they were designed thereto by men. And by one of these foure waies are all true Prophets and Teachers called.
when as they were designed thereto by men. And by one of these foure ways Are all true prophets and Teachers called.
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(84) verse (DIV2)
1313
Page 501
11714
Here some may demaund, what kind of calling had they, who were the first restorers of true religion vnto vs in this our age,
Here Some may demand, what kind of calling had they, who were the First restorers of true Religion unto us in this our age,
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(84) verse (DIV2)
1314
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11715
for they were by profession either Popish Priests, or Schoole doctors. I answer: their calling was partly ordinarie, and partly extraordinatie:
for they were by profession either Popish Priests, or School Doctors. I answer: their calling was partly ordinary, and partly extraordinatie:
c-acp pns32 vbdr p-acp n1 av-d j n2, cc n1 n2. pns11 vvb: po32 n1 vbds av j, cc av j:
(84) verse (DIV2)
1314
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11716
for in the ministerie of a Prophet there be two things; his office, and the vsing or exercise of his office.
for in the Ministry of a Prophet there be two things; his office, and the using or exercise of his office.
c-acp p-acp dt n1 pp-f dt n1 pc-acp vbi crd n2; po31 n1, cc dt vvg cc n1 pp-f po31 n1.
(84) verse (DIV2)
1314
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11717
Our first ministers that restored the truth vnto vs, had but an ordinarie office, beeing either Readers in Schooles, or publike preachers:
Our First Ministers that restored the truth unto us, had but an ordinary office, being either Readers in Schools, or public Preachers:
po12 ord n2 cst vvd dt n1 p-acp pno12, vhd p-acp dt j n1, vbg d n2 p-acp n2, cc j n2:
(84) verse (DIV2)
1314
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11718
also they had their outward calling thereto, from the church of Rome, so as if there bee any part of good calling in that Church, then was their calling good;
also they had their outward calling thereto, from the Church of Room, so as if there be any part of good calling in that Church, then was their calling good;
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(84) verse (DIV2)
1314
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11719
which may serue to stop the mouthes of all Papists, that carpe at our Church, as though our ministers had no calling.
which may serve to stop the mouths of all Papists, that carp At our Church, as though our Ministers had no calling.
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(84) verse (DIV2)
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11720
But for the vsing of their office, they were extraordinarily raised and stirred vp to doe that which they did, in regard of the manifolde abuses wherewith the ministerie of the Church was generally corrupted in their time:
But for the using of their office, they were extraordinarily raised and stirred up to do that which they did, in regard of the manifold Abuses wherewith the Ministry of the Church was generally corrupted in their time:
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(84) verse (DIV2)
1314
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11721
for God gaue vnto them grace and knowledge to discerne to teach, and to maintaine the right and true vse of the ministerie.
for God gave unto them grace and knowledge to discern to teach, and to maintain the right and true use of the Ministry.
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(84) verse (DIV2)
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11722
And that they were thus extraordinarily stirred vp by God, may appeare by the extraordinarie gifts and graces where with they were endued;
And that they were thus extraordinarily stirred up by God, may appear by the extraordinary Gifts and graces where with they were endued;
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(84) verse (DIV2)
1314
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11723
for God that hath alwaies a care ouer his Church, when he saw the same so fearefully corrupted by Antichrist ▪ did stirre vp these men to reforme the same:
for God that hath always a care over his Church, when he saw the same so fearfully corrupted by Antichrist ▪ did stir up these men to reform the same:
p-acp np1 cst vhz av dt n1 p-acp po31 n1, c-crq pns31 vvd dt d av av-j vvn p-acp np1 ▪ vdd vvi a-acp d n2 pc-acp vvi dt d:
(84) verse (DIV2)
1314
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11724
and besides their singular gifts of knowledge and wisdome, he gaue them extraordinary graces of true pietie, whereby they were inabled to seale and confirme with their own blood, the truth of that doctrine which they did prosesse & teach, which was an euident argument they were called of God.
and beside their singular Gifts of knowledge and Wisdom, he gave them extraordinary graces of true piety, whereby they were enabled to seal and confirm with their own blood, the truth of that Doctrine which they did prosesse & teach, which was an evident argument they were called of God.
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(84) verse (DIV2)
1314
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11725
Now opposite to this, wee must make the first note of a false Prophet; namely, to come on his owne head, and to preach not beeing sent.
Now opposite to this, we must make the First note of a false Prophet; namely, to come on his own head, and to preach not being sent.
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(84) verse (DIV2)
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11726
And by this marke are false Prophets noted, Ier. 14. 14. I haue not sent them,
And by this mark Are false prophets noted, Jeremiah 14. 14. I have not sent them,
cc p-acp d n1 vbr j n2 vvn, np1 crd crd pns11 vhb xx vvn pno32,
(84) verse (DIV2)
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11727
neither did I commaund them — yet they prophecie in my name. neither did I command them — yet they prophecy in my name.
dx vdd pns11 vvi pno32 — av pns32 n1 p-acp po11 n1.
(84) verse (DIV2)
1315
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11728
And no lesse do these words of Christ import, when he saith here, they come vnto you, that is, of themselues, without a calling from God,
And no less doe these words of christ import, when he Says Here, they come unto you, that is, of themselves, without a calling from God,
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(84) verse (DIV2)
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11729
though they pretend a calling, which is one of their cloakes:
though they pretend a calling, which is one of their cloaks:
cs pns32 vvb dt n1, r-crq vbz pi pp-f po32 n2:
(84) verse (DIV2)
1315
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11730
and therefore by Saint Iude, vers. 4. they are said to creepe into the Church: as also Acts, 20. 29. grieuous wolues shall enter in among you, without calling from God, or from the Church.
and Therefore by Saint Iude, vers. 4. they Are said to creep into the Church: as also Acts, 20. 29. grievous wolves shall enter in among you, without calling from God, or from the Church.
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(84) verse (DIV2)
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11732
Answ. For this purpose, I adde a second note of a true Prophet, which is the most principal,Answer For this purpose, I add a second note of a true Prophet, which is the most principal,
np1 p-acp d n1, pns11 vvb dt ord n1 pp-f dt j n1, r-crq vbz dt av-ds j-jn,
(84) verse (DIV2)
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11733
& it standeth in the right & wholsome hādling of the Scriptures of God.
& it Stands in the right & wholesome handling of the Scriptures of God.
cc pn31 vvz p-acp dt j-jn cc j n-vvg pp-f dt n2 pp-f np1.
(84) verse (DIV2)
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11734
This is the prope• fruit of a true Prophet, 1. Cor. 14. 3. He that prophecies speakes vnto men edificatiō, exhortation, & comfort:
This is the prope• fruit of a true Prophet, 1. Cor. 14. 3. He that prophecies speaks unto men edification, exhortation, & Comfort:
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(84) verse (DIV2)
1316
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11735
& 2. Tim. 2. 15. Shew thy selfe a good workman, by diuiding the word of God aright:
& 2. Tim. 2. 15. Show thy self a good workman, by dividing the word of God aright:
cc crd np1 crd crd vvb po21 n1 dt j n1, p-acp vvg dt n1 pp-f np1 av:
(84) verse (DIV2)
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11736
& 2. Tim. 3. 16, 17. the scripture vsed in teaching, cō•incing, correcting, & instructing vnto righteousnes, serues to make a man fit to euery good worke of a Prophet.
& 2. Tim. 3. 16, 17. the scripture used in teaching, con•incing, correcting, & instructing unto righteousness, serves to make a man fit to every good work of a Prophet.
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(84) verse (DIV2)
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11737
Now this wholesome handling of the word, stands in two things; in a right interpretation and opening of the true sense of scripture;
Now this wholesome handling of the word, Stands in two things; in a right Interpretation and opening of the true sense of scripture;
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(84) verse (DIV2)
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11738
and in a due and sound collection of wholesome doctrine from the fame, for the edifying of the Church both in sound iudgement, and Christian life.
and in a due and found collection of wholesome Doctrine from the fame, for the edifying of the Church both in found judgement, and Christian life.
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(84) verse (DIV2)
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11739
On the contrarie, the second fruit of a false Prophet is, to deliuer and maintaine corrupt doctrine, contrarie to the wholesome doctrine of holy Scripture:
On the contrary, the second fruit of a false Prophet is, to deliver and maintain corrupt Doctrine, contrary to the wholesome Doctrine of holy Scripture:
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(84) verse (DIV2)
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11740
and by this principally hee is to be knowne for a false Prophet, that intrudeth himselfe.
and by this principally he is to be known for a false Prophet, that intrudeth himself.
cc p-acp d av-j pns31 vbz pc-acp vbi vvn p-acp dt j n1, cst vvz px31.
(84) verse (DIV2)
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11741
For the better conceiuing of this note, we must know, that in the doctrine of the Prophets and Apostles, there are two things principally to be considered;
For the better conceiving of this note, we must know, that in the Doctrine of the prophets and Apostles, there Are two things principally to be considered;
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(84) verse (DIV2)
1317
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11742
the scope, & the parts thereof:
the scope, & the parts thereof:
dt n1, cc dt n2 av:
(84) verse (DIV2)
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11743
the scope of all their doctrine tendes to maintain Christ Iesus God & man, the alone perfect Sauiour of the Church.
the scope of all their Doctrine tends to maintain christ Iesus God & man, the alone perfect Saviour of the Church.
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(84) verse (DIV2)
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11744
And indeede, he which teacheth any doctrine tending to ouerthrow Christ, either in regard of his natures,
And indeed, he which Teaches any Doctrine tending to overthrow christ, either in regard of his nature's,
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(84) verse (DIV2)
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11745
or of his offices, the same is a false Prophet: 1. Ioh. 4. 3. Euery spirit that confesseth not that Iesus is come in the flesh, is not of God.
or of his Offices, the same is a false Prophet: 1. John 4. 3. Every Spirit that Confesses not that Iesus is come in the Flesh, is not of God.
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(84) verse (DIV2)
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11746
The parts of Propheticall & Apostolike doctrine, are the commādements of the Law, and the promises of the Gospel,
The parts of Prophetical & Apostolic Doctrine, Are the Commandments of the Law, and the promises of the Gospel,
dt n2 pp-f j cc j n1, vbr dt n2 pp-f dt n1, cc dt n2 pp-f dt n1,
(84) verse (DIV2)
1317
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& he which ouerturnes, either directly, or by iust consequent, any commādement of the the Law,
& he which overturns, either directly, or by just consequent, any Commandment of the the Law,
cc pns31 r-crq vvz, av-d av-j, cc p-acp j j, d n1 pp-f dt dt n1,
(84) verse (DIV2)
1317
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or article of faith, must needes bee a false Prophet:
or article of faith, must needs be a false Prophet:
cc n1 pp-f n1, vmb av vbi dt j n1:
(84) verse (DIV2)
1317
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so that a false Prophet must be tried by the analogie of faith, cōprised in the articles of the Apostles Creed,
so that a false Prophet must be tried by the analogy of faith, comprised in the Articles of the Apostles Creed,
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(84) verse (DIV2)
1317
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and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles;
and in the Decalogue which contains the sum of all the Doctrine of the prophets and Apostles;
cc p-acp dt n1 r-crq vvz dt n1 pp-f d dt n1 pp-f dt n2 cc n2;
(84) verse (DIV2)
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and he which goeth against them, is a false Prophet.
and he which Goes against them, is a false Prophet.
cc pns31 r-crq vvz p-acp pno32, vbz dt j n1.
(84) verse (DIV2)
1317
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for they reuerse the doctrine of the Prophets and Apostles, both in the Commandements of the Law,
for they reverse the Doctrine of the prophets and Apostles, both in the commandments of the Law,
c-acp pns32 vvi dt n1 pp-f dt n2 cc n2, av-d p-acp dt n2 pp-f dt n1,
(84) verse (DIV2)
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and in the Articles of faith:
and in the Articles of faith:
cc p-acp dt n2 pp-f n1:
(84) verse (DIV2)
1320
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The 3. fruit of a true Prophet, is noted by our Sauiour Christ, namely, in his ministery to seeke Gods glory, Ioh. 7. 18. Where also he noteth out a false Prophet, who in teaching and preaching seeketh not Gods glorie, but his owne.
The 3. fruit of a true Prophet, is noted by our Saviour christ, namely, in his Ministry to seek God's glory, John 7. 18. Where also he notes out a false Prophet, who in teaching and preaching seeks not God's glory, but his own.
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(84) verse (DIV2)
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The same note doth Paul giue, Phil. 3. 19. calling them earthly minded, seeking their own honour, wealth,
The same note does Paul give, Philip 3. 19. calling them earthly minded, seeking their own honour, wealth,
dt d n1 vdz np1 vvb, np1 crd crd n1 pno32 j vvn, vvg po32 d n1, n1,
(84) verse (DIV2)
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& glory, & not the things of God: and, they serue not the Lord; but their own bellies.
& glory, & not the things of God: and, they serve not the Lord; but their own bellies.
cc n1, cc xx dt n2 pp-f np1: cc, pns32 vvb xx dt n1; cc-acp po32 d n2.
(84) verse (DIV2)
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Thus we see the notes of a false Prophet, among which the second is the principall whereby he is to be tried, Thus we see the notes of a false Prophet, among which the second is the principal whereby he is to be tried,
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(84) verse (DIV2)
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as wee may see plainely, Deut. 1•. 4. If a false Prophet come and worke a true signe, yet hee must die;
as we may see plainly, Deuteronomy 1•. 4. If a false Prophet come and work a true Signen, yet he must die;
c-acp pns12 vmb vvi av-j, np1 n1. crd cs dt j n1 vvn cc vvi dt j n1, av pns31 vmb vvi;
(84) verse (DIV2)
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If by his false doctrine he seeke to withdrawe Gods people from the true God. If by his false Doctrine he seek to withdraw God's people from the true God.
cs p-acp po31 j n1 pns31 vvb pc-acp vvi npg1 n1 p-acp dt j np1.
(84) verse (DIV2)
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So when the Iewes asked Christ, by what authoritie he did those things? that is, what warrant and calling he had to doe as he did;
So when the Iewes asked christ, by what Authority he did those things? that is, what warrant and calling he had to do as he did;
av c-crq dt np2 vvd np1, p-acp r-crq n1 pns31 vdd d n2? d vbz, q-crq vvb cc vvg pns31 vhd pc-acp vdi c-acp pns31 vdd;
(84) verse (DIV2)
1319
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hee answers them by another question, touching Iohns ministerie;
he answers them by Another question, touching Iohns Ministry;
pns31 vvz pno32 p-acp j-jn n1, vvg npg1 n1;
(84) verse (DIV2)
1319
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thereby shewing, that that which hee did was warranted by the testimonie of Iohn, and Iohns testimonie was true,
thereby showing, that that which he did was warranted by the testimony of John, and Iohns testimony was true,
av vvg, cst d r-crq pns31 vdd vbds vvn p-acp dt n1 pp-f np1, cc npg1 n1 vbds j,
(84) verse (DIV2)
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because his calling was from God:
Because his calling was from God:
c-acp po31 n-vvg vbds p-acp np1:
(84) verse (DIV2)
1319
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and his calling he iustifies, because his doctrine (signified by his baptisme) was from God.
and his calling he Justifies, Because his Doctrine (signified by his Baptism) was from God.
cc po31 n-vvg pns31 vvz, c-acp po31 n1 (vvn p-acp po31 n1) vbds p-acp np1.
(84) verse (DIV2)
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So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles, let him bee accursed, though he were an angel from heauen. And thus much for the meaning of this rule.
So Galatians 1. 8. He which Teaches otherwise then they had learned out of the prophets from the Apostles, let him be accursed, though he were an angel from heaven. And thus much for the meaning of this Rule.
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(84) verse (DIV2)
1319
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Uses. 1. From this rule wee haue to answer the Papists, and all popish persons, who vse to plead in defence of their religion, after this sort;Uses. 1. From this Rule we have to answer the Papists, and all popish Persons, who use to plead in defence of their Religion, After this sort;
n2. crd p-acp d n1 pns12 vhb pc-acp vvi dt njp2, cc d j n2, r-crq vvb pc-acp vvi p-acp n1 pp-f po32 n1, p-acp d n1;
(84) verse (DIV2)
1320
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If our religion be false, shewe vs the time when it was corrupted, the man ▪ that corrupted it, If our Religion be false, show us the time when it was corrupted, the man ▪ that corrupted it,
cs po12 n1 vbi j, vvb pno12 dt n1 c-crq pn31 vbds vvn, dt n1 ▪ cst vvd pn31,
(84) verse (DIV2)
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and the manner howe it was corrupted; for once we had the pure religion. and the manner how it was corrupted; for once we had the pure Religion.
cc dt n1 c-crq pn31 vbds vvn; c-acp a-acp pns12 vhd dt j n1.
(84) verse (DIV2)
1320
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Wee might answer them by the like, that a man might say as well of a shippe that is sunke on the sea, that it is not sunke,
we might answer them by the like, that a man might say as well of a ship that is sunk on the sea, that it is not sunk,
pns12 vmd vvi pno32 p-acp dt j, cst dt n1 vmd vvi c-acp av pp-f dt n1 cst vbz vvn p-acp dt n1, cst pn31 vbz xx vvn,
(84) verse (DIV2)
1320
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because no man can tell ▪ where, and when, and by what meanes it tooke water.
Because no man can tell ▪ where, and when, and by what means it took water.
c-acp dx n1 vmb vvi ▪ q-crq, cc c-crq, cc p-acp r-crq vvz pn31 vvd n1.
(84) verse (DIV2)
1320
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But yet further wee haue here to answer;
But yet further we have Here to answer;
p-acp av av-j pns12 vhb av pc-acp vvi;
(84) verse (DIV2)
1320
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that though wee knewe not when their religion was corrupted, and by whom, yet seeing their teachers and people haue in them and among them the necessarie fruits of Antichristian Prophets and people, wee can thereby assure our selues they are corrupt:
that though we knew not when their Religion was corrupted, and by whom, yet seeing their Teachers and people have in them and among them the necessary fruits of Antichristian prophets and people, we can thereby assure our selves they Are corrupt:
cst cs pns12 vvd xx c-crq po32 n1 vbds vvn, cc p-acp ro-crq, av vvg po32 n2 cc n1 vhb p-acp pno32 cc p-acp pno32 dt j n2 pp-f jp n2 cc n1, pns12 vmb av vvi po12 n2 pns32 vbr j:
(84) verse (DIV2)
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and though wee cannot see the shaddow of the sunne mooue, yet wee may perceiue that it doth moo•e.
and though we cannot see the shadow of the sun move, yet we may perceive that it does moo•e.
cc cs pns12 vmbx vvi dt n1 pp-f dt n1 vvi, av pns12 vmb vvi cst pn31 vdz vvi.
(84) verse (DIV2)
1320
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First, they disanull the first commaundement, by making to themselues other Gods beside the true God;
First, they disannul the First Commandment, by making to themselves other God's beside the true God;
ord, pns32 vvb dt ord n1, p-acp vvg p-acp px32 j-jn n2 p-acp dt j np1;
(84) verse (DIV2)
1320
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for they pray vnto Saints, and therein acknowledge a diuine propriety in them, and also giue vnto them the honour due to God alone,
for they pray unto Saints, and therein acknowledge a divine propriety in them, and also give unto them the honour due to God alone,
c-acp pns32 vvb p-acp n2, cc av vvb dt j-jn n1 p-acp pno32, cc av vvb p-acp pno32 dt n1 j-jn p-acp np1 av-j,
(84) verse (DIV2)
1320
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and so set vp vnto themselues the creature, in the roome of the creator.
and so Set up unto themselves the creature, in the room of the creator.
cc av vvd a-acp p-acp px32 dt n1, p-acp dt n1 pp-f dt n1.
(84) verse (DIV2)
1320
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The second they reuerse by worshipping God himselfe, and dead men, in images, & Christ himselfe in the crucifixe;
The second they reverse by worshipping God himself, and dead men, in Images, & christ himself in the crucifix;
dt ord pns32 vvi p-acp vvg np1 px31, cc j n2, p-acp n2, cc np1 px31 p-acp dt n1;
(84) verse (DIV2)
1320
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yea, in a peece of bread, wherein they match the grossest idolatry a•ong the heathen:
yea, in a piece of bred, wherein they match the Grossest idolatry a•ong the heathen:
uh, p-acp dt n1 pp-f n1, c-crq pns32 vvb dt js n1 av-j dt j-jn:
(84) verse (DIV2)
1320
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and the best learned among them teach, that the Rood, the Crosse, and Cruci•ixe, are to bee worshipped with the same worship wherwith Christ himselfe is worshipped.
and the best learned among them teach, that the Rood, the Cross, and Cruci•ixe, Are to be worshipped with the same worship wherewith christ himself is worshipped.
cc dt js j p-acp pno32 vvi, cst dt n1, dt n1, cc vvi, vbr pc-acp vbi vvn p-acp dt d n1 c-crq np1 px31 vbz vvn.
(84) verse (DIV2)
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In the 6. Command ▪ touching murther, they cōdemne the killing one of another;
In the 6. Command ▪ touching murder, they condemn the killing one of Another;
p-acp dt crd n1 ▪ vvg n1, pns32 vvi dt vvg pi pp-f j-jn;
(84) verse (DIV2)
1320
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but yet if a priest come from the Pope, & kill a Protestant Prince, the Lords annointed King or Queene, that is not onely no sinne,
but yet if a priest come from the Pope, & kill a Protestant Prince, the lords anointed King or Queen, that is not only no sin,
cc-acp av cs dt n1 vvb p-acp dt n1, cc vvi dt n1 n1, dt n2 vvd n1 cc n1, cst vbz xx av-j av-dx n1,
(84) verse (DIV2)
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but a •••t notable, rare, and memorable works.
but a •••t notable, rare, and memorable works.
cc-acp dt av j, j, cc j n2.
(84) verse (DIV2)
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Against the 7. commandement they maintaine the vow of single life necessarie in their religious orders whereby,
Against the 7. Commandment they maintain the Voelli of single life necessary in their religious order whereby,
p-acp dt crd n1 pns32 vvb dt n1 pp-f j n1 j p-acp po32 j n2 c-crq,
(84) verse (DIV2)
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as also by their stues, they cause all filthinesse & 〈 ◊ 〉 natiō to abound among them.
as also by their Stews, they cause all filthiness & 〈 ◊ 〉 Nation to abound among them.
c-acp av p-acp po32 n2, pns32 vvb d n1 cc 〈 sy 〉 n1 pc-acp vvi p-acp pno32.
(84) verse (DIV2)
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And for the tenth commandement, they say that concupiscence after baptisme is no sinne properly. In the Articles of faith they ouerturne those that concerne Christ, making him no Sauiour,
And for the tenth Commandment, they say that concupiscence After Baptism is no sin properly. In the Articles of faith they overturn those that concern christ, making him no Saviour,
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(84) verse (DIV2)
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but a diuine instrument whereby we saue our selues;
but a divine Instrument whereby we save our selves;
cc-acp dt j-jn n1 c-crq pns12 vvb po12 n2;
(84) verse (DIV2)
1320
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for they •ake mens good workes 〈 ◊ 〉 by Gods grace, after th• first instification truly and properly m•ritorious,
for they •ake men's good works 〈 ◊ 〉 by God's grace, After th• First Justification truly and properly m•ritorious,
c-acp pns32 n1 ng2 j n2 〈 sy 〉 p-acp ng1 n1, p-acp n1 ord n1 av-j cc av-j j,
(84) verse (DIV2)
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and fully, worthy of euerlasting life. And his offices they haue parted from him; his kingly and propheticall offices, betweene him and the Pope:and Fully, worthy of everlasting life. And his Offices they have parted from him; his kingly and prophetical Offices, between him and the Pope:
cc av-j, j pp-f j n1. cc po31 n2 pns32 vhb vvn p-acp pno31; po31 j cc j n2, p-acp pno31 cc dt n1:
(84) verse (DIV2)
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and his Priesthood, between him and euery popish priest, as wee haue shewed before:
and his Priesthood, between him and every popish priest, as we have showed before:
cc po31 n1, p-acp pno31 cc d j n1, c-acp pns12 vhb vvn a-acp:
(84) verse (DIV2)
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so that by these fruits we plainly see their apostacie, which is enough, though we know not when, and by whom it came.
so that by these fruits we plainly see their apostasy, which is enough, though we know not when, and by whom it Come.
av cst p-acp d n2 pns12 av-j vvi po32 n1, r-crq vbz av-d, cs pns12 vvb xx c-crq, cc p-acp ro-crq pn31 vvd.
(84) verse (DIV2)
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2. Vse. Here also we haue to answer such among our selues, as renounce our Church,
2. Use. Here also we have to answer such among our selves, as renounce our Church,
crd vvb. av av pns12 vhb pc-acp vvi d p-acp po12 n2, c-acp vvb po12 n1,
(84) verse (DIV2)
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as beeing no true Church of Christ;
as being no true Church of christ;
c-acp vbg dx j n1 pp-f np1;
(84) verse (DIV2)
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because say they, we want true ministers, and so haue not a right ministerie among vs. But hence we answer, that we haue the true Church of God,
Because say they, we want true Ministers, and so have not a right Ministry among us But hence we answer, that we have the true Church of God,
c-acp n1 pns32, pns12 vvb j n2, cc av vhb xx dt j-jn n1 p-acp pno12 p-acp av pns12 vvb, cst pns12 vhb dt j n1 pp-f np1,
(84) verse (DIV2)
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11795
and our ministers be the true ministers of God; for proofe hereof, our ministers haue the outward calling of the Church of England:
and our Ministers be the true Ministers of God; for proof hereof, our Ministers have the outward calling of the Church of England:
cc po12 n2 vbb dt j n2 pp-f np1; p-acp n1 av, po12 n2 vhb dt j n-vvg pp-f dt n1 pp-f np1:
(84) verse (DIV2)
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no more can a man vnregenerate bring forth a good worke.
no more can a man unregenerate bring forth a good work.
dx dc vmb dt n1 j vvi av dt j n1.
(84) verse (DIV2)
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they say indeede, our calling is nought, because they haue power from God to call, in whose hands it is.
they say indeed, our calling is nought, Because they have power from God to call, in whose hands it is.
pns32 vvb av, po12 n1 vbz pix, c-acp pns32 vhb n1 p-acp np1 pc-acp vvi, p-acp rg-crq n2 pn31 vbz.
(84) verse (DIV2)
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But to omit that question for this time, sufficient approbation of our ministery may be had from the fruits of our ministers, as they are ministers;
But to omit that question for this time, sufficient approbation of our Ministry may be had from the fruits of our Ministers, as they Are Ministers;
p-acp pc-acp vvi d n1 p-acp d n1, j n1 pp-f po12 n1 vmb vbi vhn p-acp dt n2 pp-f po12 n2, c-acp pns32 vbr n2;
(84) verse (DIV2)
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for to leaue the fruits of their liues, as sufficient meanes to iudge them by, our ministers teach through Gods blessing;
for to leave the fruits of their lives, as sufficient means to judge them by, our Ministers teach through God's blessing;
c-acp pc-acp vvi dt n2 pp-f po32 n2, c-acp j n2 pc-acp vvi pno32 p-acp, po12 n2 vvi p-acp ng1 n1;
(84) verse (DIV2)
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the true and wholesome doctrine of the Prophets and Apostles, and are alloued and called hereto by the gouernours of the Church,
the true and wholesome Doctrine of the prophets and Apostles, and Are alloued and called hereto by the Governors of the Church,
dt j cc j n1 pp-f dt n2 cc n2, cc vbr vvn cc vvn av p-acp dt n2 pp-f dt n1,
(84) verse (DIV2)
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11800
and accepted of their people, whose obedience to the faith is the seale of their ministery:
and accepted of their people, whose Obedience to the faith is the seal of their Ministry:
cc vvn pp-f po32 n1, rg-crq n1 p-acp dt n1 vbz dt n1 pp-f po32 n1:
(84) verse (DIV2)
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11801
and this is sufficient to confirme the calling of our ministers;
and this is sufficient to confirm the calling of our Ministers;
cc d vbz j pc-acp vvi dt n-vvg pp-f po12 n2;
(84) verse (DIV2)
1321
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11802
if it had not, Christ would not haue said, Ye shal know them by their fruits.
if it had not, christ would not have said, You shall know them by their fruits.
cs pn31 vhd xx, np1 vmd xx vhi vvn, pn22 vmb vvi pno32 p-acp po32 n2.
(84) verse (DIV2)
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3. Use. Whereas Christ saith, Ye shall know them, speaking to all his hearers, he takes it for graunted, that euery beleeuer may bee able to iudge of false Prophets:
3. Use. Whereas christ Says, You shall know them, speaking to all his hearers, he Takes it for granted, that every believer may be able to judge of false prophets:
crd vvb. cs np1 vvz, pn22 vmb vvi pno32, vvg p-acp d po31 n2, pns31 vvz pn31 p-acp vvn, cst d n1 vmb vbi j pc-acp vvi pp-f j n2:
(84) verse (DIV2)
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11804
and therefore euery one in the Church of God ought to labour for so much knowledge, whereby hee may bee able to knowe a Teacher by his fruits and doctrine.
and Therefore every one in the Church of God ought to labour for so much knowledge, whereby he may be able to know a Teacher by his fruits and Doctrine.
cc av d pi p-acp dt n1 pp-f np1 vmd pc-acp vvi p-acp av d n1, c-crq pns31 vmb vbi j pc-acp vvi dt n1 p-acp po31 n2 cc n1.
(84) verse (DIV2)
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This then sheweth, that euery one ought to know the summe of true religion, comprised in the Articles of faith,
This then shows, that every one ought to know the sum of true Religion, comprised in the Articles of faith,
np1 av vvz, cst d crd vmd pc-acp vvi dt n1 pp-f j n1, vvn p-acp dt n2 pp-f n1,
(84) verse (DIV2)
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11806
and in the commandements of the Law, both for their true meaning, and right and profitable vse vnto themselues:
and in the Commandments of the Law, both for their true meaning, and right and profitable use unto themselves:
cc p-acp dt n2 pp-f dt n1, av-d p-acp po32 j n1, cc j-jn cc j n1 p-acp px32:
(84) verse (DIV2)
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11807
which thing I note, because I know many deceiue themselues herein, thinking that God will excuse them for their want of knowledge,
which thing I note, Because I know many deceive themselves herein, thinking that God will excuse them for their want of knowledge,
r-crq n1 pns11 vvb, c-acp pns11 vvb d vvi px32 av, vvg cst np1 vmb vvi pno32 p-acp po32 n1 pp-f n1,
(84) verse (DIV2)
1322
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11808
because they are not booke-learned ▪ But let vs consider, wee haue euery one this care, to be able to iudge of meates which concerne our bodies, which be wholesome,
Because they Are not book-learned ▪ But let us Consider, we have every one this care, to be able to judge of Meats which concern our bodies, which be wholesome,
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(84) verse (DIV2)
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11809
and which not ▪ should wee not then haue much more care of our soules, to be able to discerne of doctrines in religion, which be either the poison, or saluation of our soules.
and which not ▪ should we not then have much more care of our Souls, to be able to discern of doctrines in Religion, which be either the poison, or salvation of our Souls.
cc r-crq xx ▪ vmd pns12 xx av vhi d dc n1 pp-f po12 n2, pc-acp vbi j pc-acp vvi pp-f n2 p-acp n1, r-crq vbb d dt n1, cc n1 pp-f po12 n2.
(84) verse (DIV2)
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4. Vse. Whereas wholesome doctrine out of Scripture is a note of a true Prophet, it teacheth vs that we may lawfully vse the ministery of those men, whose liues and conuersations be euill and offensiue,
4. Use. Whereas wholesome Doctrine out of Scripture is a note of a true Prophet, it Teaches us that we may lawfully use the Ministry of those men, whose lives and conversations be evil and offensive,
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(84) verse (DIV2)
1323
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11811
if so be their doctrine bee sound and good.
if so be their Doctrine be found and good.
cs av vbi po32 n1 vbb j cc j.
(84) verse (DIV2)
1323
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11812
The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies, but yet they must hear• them when they sit in Moses chaire:
The Disciples of our Saviour christ must not do according to the ways of the Scribes and Pharisees, but yet they must hear• them when they fit in Moses chair:
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(84) verse (DIV2)
1323
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11813
that is, when they teach Moses doctrine.
that is, when they teach Moses Doctrine.
cst vbz, c-crq pns32 vvb np1 n1.
(84) verse (DIV2)
1323
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11814
And Paul is glad when Christ is truly preached, though it be not in sinceritie of affection, but of enuie.
And Paul is glad when christ is truly preached, though it be not in sincerity of affection, but of envy.
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(84) verse (DIV2)
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11815
When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were,
When the Disciples saw a man that was not called by any special calling to follow christ as themselves were,
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(84) verse (DIV2)
1323
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11816
and cast out deuills in the name of Christ, they thought it intolerable, and therefore forbad him;
and cast out Devils in the name of christ, they Thought it intolerable, and Therefore forbade him;
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(84) verse (DIV2)
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11817
but Christ said, Forbid him not, for he that is not against vs, is with vs:
but christ said, Forbid him not, for he that is not against us, is with us:
cc-acp np1 vvd, vvb pno31 xx, c-acp pns31 cst vbz xx p-acp pno12, vbz p-acp pno12:
(84) verse (DIV2)
1323
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11818
And the like may be saide of them that preach wholesome doctrine, though their liues be still offensiue:
And the like may be said of them that preach wholesome Doctrine, though their lives be still offensive:
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(84) verse (DIV2)
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11819
for in doctrine they be with Christ, and so farre-forth must be approoued.
for in Doctrine they be with christ, and so farforth must be approved.
c-acp p-acp n1 pns32 vbb p-acp np1, cc av j vmb vbi vvn.
(84) verse (DIV2)
1323
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11820
Againe, consider that the vertue and efficacie of the word and Sacraments administred by men, is not from the minister, but from God:
Again, Consider that the virtue and efficacy of the word and Sacraments administered by men, is not from the minister, but from God:
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(84) verse (DIV2)
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11821
a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier.
a Letter is not the Worse Because it is brought by an unhonest or unfaithful carrier.
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(84) verse (DIV2)
1323
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11822
Neither doth the euill conscience of the minister, defile the good conscience of the honest hearer, and worthie receiuer.
Neither does the evil conscience of the minister, defile the good conscience of the honest hearer, and worthy receiver.
av-d vdz dt j-jn n1 pp-f dt n1, vvb dt j n1 pp-f dt j n1, cc j n1.
(84) verse (DIV2)
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11823
This must be remembred, because many take offence at the life of the minister, so as they will not heare his doctrine, if his conuersation be scandalous.
This must be remembered, Because many take offence At the life of the minister, so as they will not hear his Doctrine, if his Conversation be scandalous.
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(84) verse (DIV2)
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11824
V. In that a Prophet is to be knowne by his fruits, and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers;
V. In that a Prophet is to be known by his fruits, and the main fruit of a true Prophet Stands in the good handling of God's word for the edification and salvation of his hearers;
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(84) verse (DIV2)
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11825
hence the children of the Prophets, and those that are set a part for the ministerie of the word are taught, that they must make this the maine and principall ende of all their studies, to be able to bring forth the fruits of a true Prophet:
hence the children of the prophets, and those that Are Set a part for the Ministry of the word Are taught, that they must make this the main and principal end of all their studies, to be able to bring forth the fruits of a true Prophet:
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(84) verse (DIV2)
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11826
that is, to interpret ••ight the word of God, and thence to gather out wholesome doctrines and vses for the edification of Gods people.
that is, to interpret ••ight the word of God, and thence to gather out wholesome doctrines and uses for the edification of God's people.
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And for the inforcing of this dutie let vs consider, first, that it is Gods commandement so to doe: 1. Cor. 14. 1. Seeke for spirituall gifts, but specially to prophesie.
And for the enforcing of this duty let us Consider, First, that it is God's Commandment so to do: 1. Cor. 14. 1. Seek for spiritual Gifts, but specially to prophesy.
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(84) verse (DIV2)
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11828
Againe, the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture,
Again, the greatest skill of a Prophet Stands in the true expounding and right dividing of Scripture,
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(84) verse (DIV2)
1324
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11829
so as it may become food for mens soules. 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed, in diuiding the word of truth aright.
so as it may become food for men's Souls. 2. Tim. 2. 15. Show thy self a workman that needs not to be ashamed, in dividing the word of truth aright.
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(84) verse (DIV2)
1324
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11830
And lastly, this true fruit of a minister serues to build vp Christs kingdome, to beate downe the kingdome of sinne,
And lastly, this true fruit of a minister serves to built up Christ Kingdom, to beat down the Kingdom of sin,
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(84) verse (DIV2)
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11831
and to feede the soules of men with the foode of euerlasting life. It will be said, this course is good among the common people;
and to feed the Souls of men with the food of everlasting life. It will be said, this course is good among the Common people;
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(84) verse (DIV2)
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11832
but this is not the learning which is required in the handling of the word in the schooles of the Prophets.
but this is not the learning which is required in the handling of the word in the Schools of the prophets.
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(84) verse (DIV2)
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11833
I answer, It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright:
I answer, It is the greatest learning that can be in a minister to be able thus to divide the word of God aright:
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(84) verse (DIV2)
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11834
it goes beyond the gift of tongues and of miracles. 1. Cor. 24. 1, 2. I de••• not but that it is a part of learning vsed of the learned, to take a text of Scripture,
it Goes beyond the gift of tongues and of Miracles. 1. Cor. 24. 1, 2. I de••• not but that it is a part of learning used of the learned, to take a text of Scripture,
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(84) verse (DIV2)
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11835
and to make a scholasticall discourse vpon the same:
and to make a scholastical discourse upon the same:
cc pc-acp vvi dt j n1 p-acp dt d:
(84) verse (DIV2)
1324
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11836
But yet the worke of a Prophet stands rather in expounding Scripture by Scripture, and in diuiding the same aright, giuing thereout wholesome doctrine for the edifying of the people of God that heare.
But yet the work of a Prophet Stands rather in expounding Scripture by Scripture, and in dividing the same aright, giving thereout wholesome Doctrine for the edifying of the people of God that hear.
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(84) verse (DIV2)
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11837
In former times when the studie of Scripture was neglected, men betooke themselues to expound the writings of men,
In former times when the study of Scripture was neglected, men betook themselves to expound the writings of men,
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(84) verse (DIV2)
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11838
and so prophesie was banished, and all sound knowledge in the truth of God: and hence arose diuersitie of opinions, and multitudes of foolish questions.
and so prophesy was banished, and all found knowledge in the truth of God: and hence arose diversity of opinions, and Multitudes of foolish questions.
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(84) verse (DIV2)
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11839
And so will it be with vs if prophesie faile:
And so will it be with us if prophesy fail:
cc av vmb pn31 vbi p-acp pno12 cs vvb vvb:
(84) verse (DIV2)
1324
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11840
for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion. VI. Euery minister of the Gospel is hereby taught, that he ought to be answerable to his calling, walking worthie of the same;
for to leave the right handling of Scripture is the Way to bring in all error and barbarism in Religion. VI. Every minister of the Gospel is hereby taught, that he ought to be answerable to his calling, walking worthy of the same;
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(84) verse (DIV2)
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for a good minister is knowen by his good fruites, and therefore he must be faithfull in performing all those duties which his calling doth binde him vnto.
for a good minister is known by his good fruits, and Therefore he must be faithful in performing all those duties which his calling does bind him unto.
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11842
The titles and calling of a minister be high and excellent, but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties.
The titles and calling of a minister be high and excellent, but yet they will not commend any man for good unless he bring forth the friuts of a minister in the faithful discharge of his ministerial duties.
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(84) verse (DIV2)
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11843
Lastly, hence we must learne, not to take offence though the minister failes in his life and conuersation,
Lastly, hence we must Learn, not to take offence though the minister fails in his life and Conversation,
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(84) verse (DIV2)
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11844
yea though there be contentions in the ministerie about matters of Doctrine:
yea though there be contentions in the Ministry about matters of Doctrine:
uh cs pc-acp vbb n2 p-acp dt n1 p-acp n2 pp-f n1:
(84) verse (DIV2)
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11845
for these are not the friuts of the ministerie which is Gods ordinance, but of sinnefull men who bewray their imperfections in this holy calling. Thus much of the Rule.
for these Are not the friuts of the Ministry which is God's Ordinance, but of sinful men who bewray their imperfections in this holy calling. Thus much of the Rule.
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11846
Now followes the proofe and explication thereof, by a comparison drawen from nature, in these wordes, vers. 16. Doe men gather grapes of thornes or figges of thistles:
Now follows the proof and explication thereof, by a comparison drawn from nature, in these words, vers. 16. Doe men gather grapes of thorns or figs of thistles:
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(84) verse (DIV2)
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vers. 17. So euery good tree bringeth forth good fruit, & a corrupt tree bringeth forth euill fruit.
vers. 17. So every good tree brings forth good fruit, & a corrupt tree brings forth evil fruit.
zz. crd av d j n1 vvz av j n1, cc dt j n1 vvz av j-jn n1.
(84) verse (DIV2)
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11848
vers. 18. A good tree cannot, &c. The comparison standeth thus, As a tree is knowen of euery one by his fruit,
vers. 18. A good tree cannot, etc. The comparison Stands thus, As a tree is known of every one by his fruit,
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(84) verse (DIV2)
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11849
so is a Prophet by his teaching. so is a Prophet by his teaching.
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(84) verse (DIV2)
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More particularly, As a good tree brings forth good fruit, and cannot bring forth euill fruit:
More particularly, As a good tree brings forth good fruit, and cannot bring forth evil fruit:
av-dc av-j, p-acp dt j n1 vvz av j n1, cc vmbx vvi av j-jn n1:
(84) verse (DIV2)
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11851
and as an euill tree brings forth euill fruit, and cannot bring forth good fruit: euen so a true Prophet teacheth wholsome doctrine, and cannot teach false doctrine:
and as an evil tree brings forth evil fruit, and cannot bring forth good fruit: even so a true Prophet Teaches wholesome Doctrine, and cannot teach false Doctrine:
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(84) verse (DIV2)
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11852
and a false prophet teacheth false doctrine, and cannot teach true doctrine. Touching this similitude:and a false Prophet Teaches false Doctrine, and cannot teach true Doctrine. Touching this similitude:
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(84) verse (DIV2)
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11853
first, obserue in generall from the ground of this comparison, that our Sauiour Christ here makes two kind of trees:
First, observe in general from the ground of this comparison, that our Saviour christ Here makes two kind of trees:
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(84) verse (DIV2)
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11854
a good tree, and an euill tree:
a good tree, and an evil tree:
dt j n1, cc dt j-jn n1:
(84) verse (DIV2)
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11855
by an euill tree meaning that which in regard of any fruit is as a rotten tree,
by an evil tree meaning that which in regard of any fruit is as a rotten tree,
p-acp dt j-jn n1 vvg d r-crq p-acp n1 pp-f d n1 vbz p-acp dt j-vvn n1,
(84) verse (DIV2)
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11856
as is the briar, the thorne, and thistle:
as is the briar, the thorn, and thistle:
c-acp vbz dt n1, dt n1, cc n1:
(84) verse (DIV2)
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11857
for though they liue and growe, yet they are void of good fruit, and so are called euill.
for though they live and grow, yet they Are void of good fruit, and so Are called evil.
c-acp cs pns32 vvb cc vvi, av pns32 vbr j pp-f j n1, cc av vbr vvn j-jn.
(84) verse (DIV2)
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11858
Now here it may well be demaunded, whence this difference of trees doth come, for all were good by creation, Gen. 1. 31. God saw all that he had made,
Now Here it may well be demanded, whence this difference of trees does come, for all were good by creation, Gen. 1. 31. God saw all that he had made,
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(84) verse (DIV2)
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11859
and lo• it was very good. Answ. Whether thornes or thistles were created of God I will not now dispute: and lo• it was very good. Answer Whither thorns or thistles were created of God I will not now dispute:
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(84) verse (DIV2)
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11860
it is not certen that they were: but now it is playne there remaines this difference among plants;
it is not certain that they were: but now it is plain there remains this difference among plants;
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(84) verse (DIV2)
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11861
some are good: some are bad: the goodnesse that is in some comes from Gods blessing: Some Are good: Some Are bad: the Goodness that is in Some comes from God's blessing:
d vbr j: d vbr j: dt n1 cst vbz p-acp d vvz p-acp npg1 n1:
(84) verse (DIV2)
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11862
but the badnesse and barrennesse of others comes from the curse of God vpon the earth and vpon all creatures for the sinne of our first parents,
but the badness and Barrenness of Others comes from the curse of God upon the earth and upon all creatures for the sin of our First Parents,
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(84) verse (DIV2)
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11863
as we may see, Gen. 3. 17. 18. The earth is cursed for thy sake: thornes also and thistles shall it bring forth vnto thee.
as we may see, Gen. 3. 17. 18. The earth is cursed for thy sake: thorns also and thistles shall it bring forth unto thee.
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(84) verse (DIV2)
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11864
And by this we may see the grieuousnes of our mother sinne, it hath made the earth barren and cursed,
And by this we may see the grievousness of our mother sin, it hath made the earth barren and cursed,
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(84) verse (DIV2)
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11865
and many a goodly plant to become fruitles, and vnprofible:
and many a goodly plant to become fruitless, and vnprofible:
cc d dt j n1 pc-acp vvi j, cc j:
(84) verse (DIV2)
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11866
and therefore when we behold these things in the world, we must take occasion hereof to consider our owne sinne,
and Therefore when we behold these things in the world, we must take occasion hereof to Consider our own sin,
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(84) verse (DIV2)
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11867
and blame our selues and not the creatures, for they were cursed for our sakes. Now more particularly:
and blame our selves and not the creatures, for they were cursed for our sakes. Now more particularly:
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(84) verse (DIV2)
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This comparison is here specially applied vnto Prophets:
This comparison is Here specially applied unto prophets:
d n1 vbz av av-j vvn p-acp n2:
(84) verse (DIV2)
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11869
but if we compare this place with S. Luke, Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone,
but if we compare this place with S. Lycia, Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to prophets alone,
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(84) verse (DIV2)
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11870
but inlargeth the same vnto other men, saying, a good man out of the good treasure of his heart bringeth forth good things,
but enlargeth the same unto other men, saying, a good man out of the good treasure of his heart brings forth good things,
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(84) verse (DIV2)
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and an euill man out of the euill treasure of his heart bringeth forth euill. and an evil man out of the evil treasure of his heart brings forth evil.
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Now by comparing these together we may see that this comparison reacheth both vnto Prophets and to all other men:
Now by comparing these together we may see that this comparison reaches both unto prophets and to all other men:
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(84) verse (DIV2)
1329
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11873
from whence we may gather these instructions. I. What we are to conceiue and thinke of a man that is not regenerate:
from whence we may gather these instructions. I. What we Are to conceive and think of a man that is not regenerate:
p-acp c-crq pns12 vmb vvi d n2. pns11. r-crq pns12 vbr pc-acp vvi cc vvi pp-f dt n1 cst vbz xx vvn:
(84) verse (DIV2)
1329
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we are all by nature branches of the wild oliue, and therefore as a thorne cannot bring forth a grape, nor a thistle figges; we Are all by nature branches of the wild olive, and Therefore as a thorn cannot bring forth a grape, nor a thistle figs;
pns12 vbr d p-acp n1 n2 pp-f dt j n1, cc av c-acp dt n1 vmbx vvi av dt n1, ccx dt n1 n2;
(84) verse (DIV2)
1330
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11877
they may all be reduced to three heads: some are euill, as works forbidden of God;
they may all be reduced to three Heads: Some Are evil, as works forbidden of God;
pns32 vmb d vbi vvn p-acp crd n2: d vbr j-jn, p-acp n2 vvn pp-f np1;
(84) verse (DIV2)
1330
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11878
some are things indifferent, beeing neither forbidden nor commannded; and some are good workes, as outward duties of the morall law.
Some Are things indifferent, being neither forbidden nor commanded; and Some Are good works, as outward duties of the moral law.
d vbr n2 j, vbg av-dx vvn ccx vvn; cc d vbr j n2, p-acp j n2 pp-f dt j n1.
(84) verse (DIV2)
1330
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Now for euill works, they cannot possible be good in any man.
Now for evil works, they cannot possible be good in any man.
av p-acp j-jn n2, pns32 vmbx av-j vbi j p-acp d n1.
(84) verse (DIV2)
1330
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11880
For works indifferent, as eating, drinking, buying, selling, &c. they are sinnes, not in themselues but in him that vseth them beeing out of Christ:
For works indifferent, as eating, drinking, buying, selling, etc. they Are Sins, not in themselves but in him that uses them being out of christ:
p-acp vvz j, p-acp vvg, vvg, vvg, vvg, av pns32 vbr n2, xx p-acp px32 cc-acp p-acp pno31 cst vvz pno32 vbg av pp-f np1:
(84) verse (DIV2)
1330
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11881
and for the outward duties of the morall law, as euill iustice, liberalitie, and such like, they are good workes in themselues,
and for the outward duties of the moral law, as evil Justice, liberality, and such like, they Are good works in themselves,
cc p-acp dt j n2 pp-f dt j n1, p-acp j-jn n1, n1, cc d av-j, pns32 vbr j n2 p-acp px32,
(84) verse (DIV2)
1330
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11882
because God requireth them, but yet in the vnregenerate they are sinnes: To the pure all things are pure:
Because God requires them, but yet in the unregenerate they Are Sins: To the pure all things Are pure:
c-acp np1 vvz pno32, cc-acp av p-acp dt j pns32 vbr n2: p-acp dt j d n2 vbr j:
(84) verse (DIV2)
1330
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11883
but to them that are defiled and vnbeleeuing is nothing pure, Tit. 1. 15. and, Without faith it is vnpossible to please God, Hebr. 11. 6. It wil be said, that liberalitie, chastitie, &c. be the good gifts of God.but to them that Are defiled and unbelieving is nothing pure, Tit. 1. 15. and, Without faith it is unpossible to please God, Hebrew 11. 6. It will be said, that liberality, chastity, etc. be the good Gifts of God.
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(84) verse (DIV2)
1330
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Ans. That is true, and they be good workes as they are giuen and commaunded of God:Ans. That is true, and they be good works as they Are given and commanded of God:
np1 cst vbz j, cc pns32 vbb j n2 c-acp pns32 vbr vvn cc vvn pp-f np1:
(84) verse (DIV2)
1330
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11885
but as they are receiued and vsed of the naturall man, they are sinnes: for he failes from the right vse of those actions;
but as they Are received and used of the natural man, they Are Sins: for he fails from the right use of those actions;
cc-acp c-acp pns32 vbr vvn cc vvn pp-f dt j n1, pns32 vbr n2: c-acp pns31 vvz p-acp dt j-jn n1 pp-f d n2;
(84) verse (DIV2)
1330
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11886
both for the beginning of them, (for they proceed not in him from a pure heart, a good conscience,
both for the beginning of them, (for they proceed not in him from a pure heart, a good conscience,
d p-acp dt n-vvg pp-f pno32, (c-acp pns32 vvb xx p-acp pno31 p-acp dt j n1, dt j n1,
(84) verse (DIV2)
1330
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11887
and faith vnfaigned ) and also in the ende;and faith unfeigned) and also in the end;
cc n1 j) cc av p-acp dt n1;
(84) verse (DIV2)
1330
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11888
he doth them not for the glorie of God simply, but withall he aimes at his owne praise and reputation, or some such sinister respect.
he does them not for the glory of God simply, but withal he aims At his own praise and reputation, or Some such sinister respect.
pns31 vdz pno32 xx p-acp dt n1 pp-f np1 av-j, cc-acp av pns31 vvz p-acp po31 d n1 cc n1, cc d d j n1.
(84) verse (DIV2)
1330
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11889
The vse of this Doctrine is this: I. it teacheth vs to consider and acknowledge the greatnes of our originall sinne.
The use of this Doctrine is this: I it Teaches us to Consider and acknowledge the greatness of our original sin.
dt n1 pp-f d n1 vbz d: uh pn31 vvz pno12 pc-acp vvi cc vvb dt n1 pp-f po12 j-jn n1.
(84) verse (DIV2)
1331
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11890
Our naturall corruption is most grieuous and fearefull;
Our natural corruption is most grievous and fearful;
po12 j n1 vbz av-ds j cc j;
(84) verse (DIV2)
1331
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11891
it makes vs to sinne in whatsoeuer things we doe, though in themselues they be things indifferent, or els good works.
it makes us to sin in whatsoever things we do, though in themselves they be things indifferent, or Else good works.
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(84) verse (DIV2)
1331
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11892
II. This ouerthrowes the conceit of popish writers, which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will:
II This overthrows the conceit of popish writers, which teach that God gives to all men an universal Common grace or help sufficient by which they may be saved if they will:
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(84) verse (DIV2)
1332
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11893
And for them which want the meanes of the word of God, they say, that if they vse that common grace of nature wel, God will giue them further grace whereby they may come to saluation.
And for them which want the means of the word of God, they say, that if they use that Common grace of nature well, God will give them further grace whereby they may come to salvation.
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(84) verse (DIV2)
1332
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11894
But here we see, a naturall man hauing a good gift of God cannot of himselfe vse it well:
But Here we see, a natural man having a good gift of God cannot of himself use it well:
p-acp av pns12 vvb, dt j n1 vhg dt j n1 pp-f np1 vmbx pp-f px31 vvi pn31 av:
(84) verse (DIV2)
1332
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11895
the best things he doth, though they be good in themselues, yet they be sinnes in him. III.
the best things he does, though they be good in themselves, yet they be Sins in him. III.
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(84) verse (DIV2)
1332
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11896
Here also we may see what a miserable case we are in while we remaine vnregenerate,
Here also we may see what a miserable case we Are in while we remain unregenerate,
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(84) verse (DIV2)
1333
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11897
for we can doe nothing but sinne:
for we can do nothing but sin:
c-acp pns12 vmb vdi pix cc-acp n1:
(84) verse (DIV2)
1333
Page 509
11898
we be like to thornes and thistles which either bring forth no fruite, or els bad fruites and therefore we must labour to become new plants in Christs orchard, being ingraffed into him by faith,
we be like to thorns and thistles which either bring forth no fruit, or Else bad fruits and Therefore we must labour to become new plants in Christ orchard, being Ingrafted into him by faith,
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(84) verse (DIV2)
1333
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11899
and made new creatures by regeneration, hauing beleeuing hearts and good consciences, that so we may bring forth good fruites vnto the praise and glorie of God.
and made new creatures by regeneration, having believing hearts and good Consciences, that so we may bring forth good fruits unto the praise and glory of God.
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(84) verse (DIV2)
1333
Page 509
11900
IV. We may hence learne a generall rule touching a righteous man:
IV. We may hence Learn a general Rule touching a righteous man:
np1 pns12 vmb av vvi dt j n1 vvg dt j n1:
(84) verse (DIV2)
1334
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11901
namely, that a man must first be truly iustified and sanctified before he can doe a good worke• first, a tree must haue the sappe and nature of a good tree, namely, that a man must First be truly justified and sanctified before he can do a good worke• First, a tree must have the sap and nature of a good tree,
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(84) verse (DIV2)
1334
Page 509
11902
and then it brings forth good fruits and not before.
and then it brings forth good fruits and not before.
cc av pn31 vvz av j n2 cc xx a-acp.
(84) verse (DIV2)
1334
Page 509
11903
And this ouerturnes a point of naturall and popish religion, that a man may be iustified and saued by his good workes;
And this overturns a point of natural and popish Religion, that a man may be justified and saved by his good works;
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(84) verse (DIV2)
1334
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11904
but that which followes cannot be a cause of that which went before:
but that which follows cannot be a cause of that which went before:
cc-acp cst r-crq vvz vmbx vbi dt n1 pp-f d r-crq vvd a-acp:
(84) verse (DIV2)
1334
Page 509
11905
the fruit cannot make the tree to be good, but onely declare and manifest that it is good, from whence it comes that the fruit is good,
the fruit cannot make the tree to be good, but only declare and manifest that it is good, from whence it comes that the fruit is good,
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(84) verse (DIV2)
1334
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11906
and so good works they proceede from iustification. They say iustification twofold: one, whereby a man of an euill man is made a good man;
and so good works they proceed from justification. They say justification twofold: one, whereby a man of an evil man is made a good man;
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(84) verse (DIV2)
1334
Page 509
11907
the second whereby of a good man one is made better: the first they say is of works, but the second iustification is of grace. Ans. But this is false:
the second whereby of a good man one is made better: the First they say is of works, but the second justification is of grace. Ans. But this is false:
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(84) verse (DIV2)
1334
Page 510
11908
for the fruit makes not the tree a better tree, but if the tree increase in goodnes, it proceedes from some other cause, not from the fruit thereof.
for the fruit makes not the tree a better tree, but if the tree increase in Goodness, it proceeds from Some other cause, not from the fruit thereof.
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(84) verse (DIV2)
1334
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11909
vers. 19. Euery tree that bringeth not forth good fruit, is hewne downe and cast into the fire.
vers. 19. Every tree that brings not forth good fruit, is hewed down and cast into the fire.
fw-la. crd d n1 cst vvz xx av j n1, vbz vvn a-acp cc vvn p-acp dt n1.
(85) verse (DIV2)
1334
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11910
20. Therefore by their fruits shall ye know them. These words containe a conclusion gathered from the former similitude, which is here also continued;
20. Therefore by their fruits shall you know them. These words contain a conclusion gathered from the former similitude, which is Here also continued;
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(85) verse (DIV2)
1336
Page 510
11911
wherein is set downe a grieuous threatning of eternall damnation, the deserued punishment of all false prophets. As if Christ had said;
wherein is Set down a grievous threatening of Eternal damnation, the deserved punishment of all false Prophets. As if christ had said;
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(85) verse (DIV2)
1337
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11912
looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe, and cast into the fire to be burnt:
look as in an orchard every tree that brings not forth good fruit i. hewn down, and cast into the fire to be burned:
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(85) verse (DIV2)
1337
Page 510
11913
so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet,
so in the Church of God the false Prophet shall not always be reputed for a true Prophet,
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(85) verse (DIV2)
1337
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11914
but at the length shall be discouered, cut off from the Church, and condemned.
but At the length shall be discovered, Cut off from the Church, and condemned.
cc-acp p-acp dt n1 vmb vbi vvn, vvn a-acp p-acp dt n1, cc vvn.
(85) verse (DIV2)
1337
Page 510
11915
Answerable to this is that saying of our Sauiour Christ, Euery branch which beareth not fruit in me, is taken away, cast forth,
Answerable to this is that saying of our Saviour christ, Every branch which bears not fruit in me, is taken away, cast forth,
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(85) verse (DIV2)
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11916
and withereth, and men gather them, and cast them into the fire and they burne. And S. Peter saith;and withereth, and men gather them, and cast them into the fire and they burn. And S. Peter Says;
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(85) verse (DIV2)
1337
Page 510
11917
Their damnation sleepeth not, 2. Pet. 2. 3.Their damnation Sleepeth not, 2. Pet. 2. 3.
po32 n1 vvz xx, crd np1 crd crd
(85) verse (DIV2)
1337
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11918
The vse. 1. This serues to comfort Gods children in regard of false prophets, for though Gods Church be troubled with them for a time, The use. 1. This serves to Comfort God's children in regard of false Prophets, for though God's Church be troubled with them for a time,
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(85) verse (DIV2)
1338
Page 510
11919
yet it shall not alwaies be so:
yet it shall not always be so:
av pn31 vmb xx av vbi av:
(85) verse (DIV2)
1338
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11920
the time will come wherein they must be cast out, and receiue their due and deserued destruction.
the time will come wherein they must be cast out, and receive their due and deserved destruction.
dt n1 vmb vvi c-crq pns32 vmb vbi vvn av, cc vvi po32 j-jn cc j-vvn n1.
(85) verse (DIV2)
1338
Page 510
11921
And this especially must be remembred, to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs:
And this especially must be remembered, to stay and Comfort our hearts in regard of the Popish Religion which does most of all molest and trouble us:
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(85) verse (DIV2)
1338
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11922
first, because it is naturall, and so readily embraced: secondly, many among vs doe much affect it:
First, Because it is natural, and so readily embraced: secondly, many among us doe much affect it:
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(85) verse (DIV2)
1338
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11923
and thirdly, it is maintained by mightie Monarchs.
and Thirdly, it is maintained by mighty Monarchs.
cc ord, pn31 vbz vvn p-acp j n2.
(85) verse (DIV2)
1338
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11924
But yet for all that it must downe, for it is a plant which God neuer set nor planted.
But yet for all that it must down, for it is a plant which God never Set nor planted.
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(85) verse (DIV2)
1338
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11925
Matth. 15. 13. And the cheife vpholders of it shall be destroied. II. Vse. This teacheth vs to eschew and shunne false teachers:
Matthew 15. 13. And the chief upholders of it shall be destroyed. II Use. This Teaches us to eschew and shun false Teachers:
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(85) verse (DIV2)
1338
Page 510
11926
and therefore doth Christ ad•• this exhortation, Matth. 15. 14. L•t them alone, they are the blind leaders of the blinde:
and Therefore does christ ad•• this exhortation, Matthew 15. 14. L•t them alone, they Are the blind leaders of the blind:
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(85) verse (DIV2)
1339
Page 510
11927
and, Reuel. 18. 4. Come out of her (that is, spirituall Babylon which is Rome) my people, for if you partake with her in her sinnes, ye shall suffer of her punishments.
and, Revel. 18. 4. Come out of her (that is, spiritual Babylon which is Room) my people, for if you partake with her in her Sins, you shall suffer of her punishments.
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(85) verse (DIV2)
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11928
III. Use. The words of this threatning beeing further applied vnto all men (as they are in S. Luke ) doe •each vs, that it is not sufficient for vs to abstaine from committing grosse sinnes,III. Use. The words of this threatening being further applied unto all men (as they Are in S. Luke) do •each us, that it is not sufficient for us to abstain from committing gross Sins,
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(85) verse (DIV2)
1340
Page 510
11929
and to doe no man h•rm•, but beside eschewing e•ill we must doe good.
and to do no man h•rm•, but beside Eschewing e•ill we must do good.
cc pc-acp vdi dx n1 n1, cc-acp p-acp vvg vmb pns12 vmb vdi j.
(85) verse (DIV2)
1340
Page 510
11930
In the last iudgement, the sentence of condemnation shall be pronounced against the wicked, not for robbing the poore,
In the last judgement, the sentence of condemnation shall be pronounced against the wicked, not for robbing the poor,
p-acp dt ord n1, dt n1 pp-f n1 vmb vbi vvn p-acp dt j, xx p-acp vvg dt j,
(85) verse (DIV2)
1340
Page 511
11931
but for not releeuing of them, and for not visiting and cloathing them.
but for not relieving of them, and for not visiting and clothing them.
cc-acp c-acp xx vvg pp-f pno32, cc p-acp xx vvg cc n1 pno32.
(85) verse (DIV2)
1340
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11932
Which doth notably confute that vaine opinion of many ignorant people, who thinke, that if they liue an innocent and harmelesse life, God will hold them excused, and saue them;
Which does notably confute that vain opinion of many ignorant people, who think, that if they live an innocent and harmless life, God will hold them excused, and save them;
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(85) verse (DIV2)
1340
Page 511
11933
but the tree that brings not forth good fruit must be burnt. vers. 20. Therefore by their fruits ye shall know them.
but the tree that brings not forth good fruit must be burned. vers. 20. Therefore by their fruits you shall know them.
cc-acp dt n1 cst vvz xx av j n1 vmb vbi vvn. fw-la. crd av p-acp po32 n2 pn22 vmb vvi pno32.
(85) verse (DIV2)
1340
Page 511
11934
Here Christ repeats againe the Rule he deliuered in the 16 ▪ verse, which sh•ws, that it is a speciall rule to be obserued of vs all:
Here christ repeats again the Rule he Delivered in the 16 ▪ verse, which sh•ws, that it is a special Rule to be observed of us all:
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(85) verse (DIV2)
1341
Page 511
11935
for there is no idle word in Scripture, neither any thing repeated in vaine. The meaning thereof we haue heard:
for there is no idle word in Scripture, neither any thing repeated in vain. The meaning thereof we have herd:
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(85) verse (DIV2)
1341
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11936
and the meanes whereby a false prophet may be discouered, with the vses thereof:
and the means whereby a false Prophet may be discovered, with the uses thereof:
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From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter;
From this verse to the 24. is contained Another portion of Christ sermon being the Seventh part of this chapter;
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among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet, whereto these three caueats must be added: I. The pai•ie that would discouer a false prophet, must humble himselfe before God,
among which we showed that every true believer in God's Church may be able to discover a false Prophet, whereto these three caveats must be added: I The pai•ie that would discover a false Prophet, must humble himself before God,
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& haue an heart in some sort emptied of all pride and selfe-loue:
& have an heart in Some sort emptied of all pride and Self-love:
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for the Lord will teach the humble his waies, Psal. 25. 9. yea, he doth exalt the humble & meeke, Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God.
for the Lord will teach the humble his ways, Psalm 25. 9. yea, he does exalt the humble & meek, Luk. 51. 3. and in all things the humbled heart is preserved with the Lord. II The party humbled must yield himself to obey the will of God.
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If any man doe my fathers will; If any man do my Father's will;
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he shall know of my doctrine whether it be of God, Ioh. 7. 17. and Dauid professeth of himselfe, that he was wiser then his teachers,
he shall know of my Doctrine whither it be of God, John 7. 17. and David Professes of himself, that he was Wiser then his Teachers,
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and vnderstood more then the auncient, because he kept Gods commandements. Psal. 119. 99, 100. III. He must pray vnto the Lord and aske wisdome in faith, and in humilitie, and the Lord will giue it vnto him.and understood more then the ancient, Because he kept God's Commandments. Psalm 119. 99, 100. III. He must pray unto the Lord and ask Wisdom in faith, and in humility, and the Lord will give it unto him.
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Iam. 1. 5. If any man lacke wisdome, let him aske of God who giueth liberally.
Iam. 1. 5. If any man lack Wisdom, let him ask of God who gives liberally.
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Yet some will say, it is an hard matter to discerne a false prophet:
Yet Some will say, it is an hard matter to discern a false Prophet:
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I answer, we haue ordinarily this capacitie, when we read or heare read, the last will and testament of our Ancestors, we are able to conceiue and iudge of the meaning thereof:
I answer, we have ordinarily this capacity, when we read or hear read, the last will and Testament of our Ancestors, we Are able to conceive and judge of the meaning thereof:
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well, our Lord Iesus hath left with vs his will and testament in the holy Scriptures;
well, our Lord Iesus hath left with us his will and Testament in the holy Scriptures;
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which concerning morall duties, and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest, •ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the M•ssias.
which Concerning moral duties, and matters of faith necessary to salvation is so plain that it may be understood of the simplest, •ls christ would never have sent the Iewes to the Scriptures for the certain knowledge of the M•ssias.
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Which notably discouers the fraudulent dealing of the Romish teachers, who in matters of controuersie in religion send vs for resolution to the Church, calling it the stay and pillar whereto we must leane in all doubts of doctrines.
Which notably discovers the fraudulent dealing of the Romish Teachers, who in matters of controversy in Religion send us for resolution to the Church, calling it the stay and pillar whereto we must lean in all doubts of doctrines.
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The church I graunt is to be reuerenced, but yet we must not build our faith vpon the doctrine of men.
The Church I grant is to be reverenced, but yet we must not built our faith upon the Doctrine of men.
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Our Sauiour Christ sent the Iewes vnto the Scriptures: and hereby the Bereans tried Pauls doctrine, and are commended:
Our Saviour christ sent the Iewes unto the Scriptures: and hereby the Bereans tried Paul's Doctrine, and Are commended:
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And indeede though men be neuer so vnlearned, yet if they come in humilitie to search the Scripture,
And indeed though men be never so unlearned, yet if they come in humility to search the Scripture,
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and in obedience vnto God, praying for knowledge, they may be able by Gods word to discerne of false teachers.
and in Obedience unto God, praying for knowledge, they may be able by God's word to discern of false Teachers.
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vers. 21. Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen,
vers. 21. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of heaven,
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but he that doth my fathers will which is in heauen.
but he that does my Father's will which is in heaven.
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wherein he intreateth of the state of those that professe his holy name in his Church here on earth.
wherein he intreateth of the state of those that profess his holy name in his Church Here on earth.
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And his maine scope & drift herein, is to shew that men must not content themselues to professe religion outwardly,
And his main scope & drift herein, is to show that men must not content themselves to profess Religion outwardly,
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but there-with they must ioyne true godlines and sincere obedience.
but therewith they must join true godliness and sincere Obedience.
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This point is as wayghtie and of as great importance as any of the former, respecting the maine point of m•ns saluation: and it conteineth two parts.
This point is as weighty and of as great importance as any of the former, respecting the main point of m•ns salvation: and it Containeth two parts.
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A maine conclusion, in this verse:
A main conclusion, in this verse:
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And a proofe and explanation of one part thereof, ver. 22. 23. The conclusion it selfe hath two parts: 1. that some men professing the name of Christ shall not be saued, which part is afterward explaned and confirmed:
And a proof and explanation of one part thereof, ver. 22. 23. The conclusion it self hath two parts: 1. that Some men professing the name of christ shall not be saved, which part is afterwards explained and confirmed:
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the 2. part is this, that some professors of religion shal be saued: which is not onely propounded, but the parties also are plainely described.
the 2. part is this, that Some professors of Religion shall be saved: which is not only propounded, but the parties also Are plainly described.
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The first part is a most fearfull sentence against many that liue in the Church, that notwithstanding their profession of the name of Christ,
The First part is a most fearful sentence against many that live in the Church, that notwithstanding their profession of the name of christ,
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yet they shall neuer be saued.
yet they shall never be saved.
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And this is most true, beeing spoken by him that hath the power of life and of death, who is also the God of truth that cannot lie, saying, Not euery one that saith, Lord, Lord, that is, that professeth God to be his God, shall enter into the kingdome of heauen. There be two kinde of professors in the Church of God that shall neuer be saued:
And this is most true, being spoken by him that hath the power of life and of death, who is also the God of truth that cannot lie, saying, Not every one that Says, Lord, Lord, that is, that Professes God to be his God, shall enter into the Kingdom of heaven. There be two kind of professors in the Church of God that shall never be saved:
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the first are grosse hypocrites, which professe Christ with their mouth, and yet in heart and life they renounce him:
the First Are gross Hypocrites, which profess christ with their Mouth, and yet in heart and life they renounce him:
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of this sort is, first the common Atheist, who onely for fea•e of the magistrates lawes professeth religion:
of this sort is, First the Common Atheist, who only for fea•e of the Magistrates laws Professes Religion:
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secondly, the Epicure, that is, such a one, who beares Christs name for fashions sake, and yet his bellie and pleasure is his God:
secondly, the Epicure, that is, such a one, who bears Christ name for fashions sake, and yet his belly and pleasure is his God:
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thirdly, the worldling, who spends the strength of bodie, and mind, and all he hath on the world for earthly things:
Thirdly, the worldling, who spends the strength of body, and mind, and all he hath on the world for earthly things:
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Now none of all these if they thus liue and die can be saued.
Now none of all these if they thus live and die can be saved.
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The second sort are more close hypocrites, which professe the name of Christ in some truth,
The second sort Are more close Hypocrites, which profess the name of christ in Some truth,
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and haue in them some good gifts of God, by reason whereof both before men and in their owne conceite, they are reputed members of the Church;
and have in them Some good Gifts of God, by reason whereof both before men and in their own conceit, they Are reputed members of the Church;
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and yet for all this they are indeed but hypocrites which shall neuer be saued.
and yet for all this they Are indeed but Hypocrites which shall never be saved.
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And that we may somewhat discerne of them, I will note the gifts which they may haue, whereby they may come to professe Christ truly:
And that we may somewhat discern of them, I will note the Gifts which they may have, whereby they may come to profess christ truly:
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The first, is the spirit of bondage to feare, Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning,
The First, is the Spirit of bondage to Fear, Rom. 8. 15. This is a certain gift of God whereby a man does discern the right meaning,
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and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof: (for though a man by nature know something of the law,
and judicial use of the law in himself Concerning sin and the punishment thereof: (for though a man by nature know something of the law,
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yet he knowes not all, nor the right vse thereof:) now by reason of this knowledge he sees himselfe in bondage,
yet he knows not all, nor the right use thereof:) now by reason of this knowledge he sees himself in bondage,
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and in regarde thereof doeth feare;
and in regard thereof doth Fear;
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from whence may proceede many good things, as griefe for sinne, confession and humiliation for the same, and praier for pardon.
from whence may proceed many good things, as grief for sin, Confessi and humiliation for the same, and prayer for pardon.
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Thus wicked Pharaoh confessed the righteousnesse of God, and that he and his people had sinned, Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah, 1. King. 2. 27. he rent his clothes, and put sackecloath vpon him and fasted, and lay in sackecloath.
Thus wicked Pharaoh confessed the righteousness of God, and that he and his people had sinned, Exod 9. 27. And so did Ahab At the heavy message of God by Elijah, 1. King. 2. 27. he rend his clothes, and put sackecloath upon him and fasted, and lay in sackecloath.
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So Iudas when he sawe that Christ was condemned, he repented of his fact, beeing g•ieued for it,
So Iudas when he saw that christ was condemned, he repented of his fact, being g•ieued for it,
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and ashamed to looke any man in the face;
and ashamed to look any man in the face;
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and also confessed the same before God and men, Matth. 27. 3, 4. A second gift which a close hypocrite may haue, is faith; as had Simon Magus: for he beleeued,
and also confessed the same before God and men, Matthew 27. 3, 4. A second gift which a close hypocrite may have, is faith; as had Simon Magus: for he believed,
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and was baptized ▪ Act. 8. 13. neither was it a false and dissembling faith altogether,and was baptised ▪ Act. 8. 13. neither was it a false and dissembling faith altogether,
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but in some sort a true, though not a sauing faith: for he beleeued and yet was in the gall of bitternesse.
but in Some sort a true, though not a Saving faith: for he believed and yet was in the Gall of bitterness.
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So Ioh. 2. 23. it is saide, certaine beleeued in Christ, but he durst not commit himselfe vnto them.
So John 2. 23. it is said, certain believed in christ, but he durst not commit himself unto them.
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And that we be not deceiued herein, we must know that this faith of an hypocrite hath in it three things;
And that we be not deceived herein, we must know that this faith of an hypocrite hath in it three things;
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knowledge of the truth, approbation thereof with assent vnto it, and a kinde of perswasion that Christ is his redeemer.knowledge of the truth, approbation thereof with assent unto it, and a kind of persuasion that christ is his redeemer.
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Of the second degree of this faith we haue example, 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts, who had cleane escaped from them that be wrapt in •rror: that is, in idolatrie.
Of the second degree of this faith we have Exampl, 2. Pet. 2. 18. where Some Are said to be beguiled with wantonness through fleshly Lustiest, who had clean escaped from them that be wrapped in •rror: that is, in idolatry.
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And of the third degree we haue example in the same chap. vers. 1. where some false prophets are said to denie Christ that bought them;
And of the third degree we have Exampl in the same chap. vers. 1. where Some false Prophets Are said to deny christ that bought them;
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because for a time they professed themselues to be redeemed, and were also perswaded in a generall sort that he had bought them:
Because for a time they professed themselves to be redeemed, and were also persuaded in a general sort that he had bought them:
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yet herein they failed, that they did not truly apprehend the merit of Christ, and applie it effectually vnto themselues.
yet herein they failed, that they did not truly apprehend the merit of christ, and apply it effectually unto themselves.
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and yet had beene excluded from all means of grace and happinesse, this indeed might haue seemed hard;
and yet had been excluded from all means of grace and happiness, this indeed might have seemed hard;
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The third gift of a close hypocrite, is a taste of Gods fauour: Hebr. 6. 6. it is saide of some that fall quite away, That they were inlightned by Gods spirit,
The third gift of a close hypocrite, is a taste of God's favour: Hebrew 6. 6. it is said of Some that fallen quite away, That they were enlightened by God's Spirit,
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and had a taste of the good word of God, and of the powers of the world to come, though they were neuer •ed nor filled therewith.and had a taste of the good word of God, and of the Powers of the world to come, though they were never •ed nor filled therewith.
cc vhd dt n1 pp-f dt j n1 pp-f np1, cc pp-f dt n2 pp-f dt n1 pc-acp vvi, cs pns32 vbdr av-x vvn ccx vvn av.
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The fourth gift, is good affections; good (I say) not in them but in their kinde,
The fourth gift, is good affections; good (I say) not in them but in their kind,
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and so farre forth as we can iudge: they haue ioy in the good things of God:
and so Far forth as we can judge: they have joy in the good things of God:
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Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy.
Luk. 8. 13. They that Are on the stones Are they which when they have herd receive the word with joy.
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They haue zeale for Gods glorie, as had Iehu, 2. king. 11. 15. and yet he departed not from the sinnes of his forefathers, v. 32. Thirdly, they haue reuerence to Gods Ministers, as Herod to Iohn Baptist, Mark. 6. 20. Herod knowing Iohn to be a iust and holy man, feared and reuerenced him. They have zeal for God's glory, as had Iehu, 2. King. 11. 15. and yet he departed not from the Sins of his Forefathers, v. 32. Thirdly, they have Reverence to God's Ministers, as Herod to John Baptist, Mark. 6. 20. Herod knowing John to be a just and holy man, feared and reverenced him.
pns32 vhb n1 p-acp npg1 n1, a-acp vhd np1, crd n1. crd crd cc av pns31 vvd xx p-acp dt n2 pp-f po31 n2, n1 crd ord, pns32 vhb vvi p-acp npg1 n2, p-acp np1 p-acp np1 np1, vvb. crd crd np1 vvg np1 pc-acp vbi dt j cc j n1, vvn cc vvd pno31.
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The fifth gift, is an outward reformation of life:
The fifth gift, is an outward Reformation of life:
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the stonie ground receiues the seede with ioy, and brings forth some fruit, but it lasteth not:the stony ground receives the seed with joy, and brings forth Some fruit, but it lasteth not:
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of such it is said, Hebr. 10. 29. They tread vnder foote the sonne of God,
of such it is said, Hebrew 10. 29. They tread under foot the son of God,
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and count the blood of the Testament an vnholy thing wherewith they were sanctified: that is, according to their profession and perswasion.and count the blood of the Testament an unholy thing wherewith they were sanctified: that is, according to their profession and persuasion.
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And thus we see what kinde of gifts an hypocrite may haue, and yet neuer be saued.
And thus we see what kind of Gifts an hypocrite may have, and yet never be saved.
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Vses. 1. The consideration whereof must mooue vs to looke vnto our selues, that we haue better things in vs then these are:Uses. 1. The consideration whereof must move us to look unto our selves, that we have better things in us then these Are:
vvz. crd dt n1 c-crq vmb vvi pno12 pc-acp vvi p-acp po12 n2, cst pns12 vhb jc n2 p-acp pno12 av d vbr:
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for here we see we may goe on to perdition carying the profession of Christ in our mouthes.
for Here we see we may go on to perdition carrying the profession of christ in our mouths.
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And the rather is this to be considered of vs, because many looke to be saued who come short of Simon Magus in knowledge,
And the rather is this to be considered of us, Because many look to be saved who come short of Simon Magus in knowledge,
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and of Saul, Ahab, and Iudas in humilitie;
and of Saul, Ahab, and Iudas in humility;
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yea and for faith, farre short of the deuill himselfe, who is saide to beleeue and tremble: but how canst thou looke to be saued, that in regard of grace, commest short of those which are now condemned?
yea and for faith, Far short of the Devil himself, who is said to believe and tremble: but how Canst thou look to be saved, that in regard of grace, Comest short of those which Are now condemned?
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Secondly, hence we must learne to suspect our selues, and call our selues to a reckoning about our faith and obedience,
Secondly, hence we must Learn to suspect our selves, and call our selves to a reckoning about our faith and Obedience,
ord, av pns12 vmb vvi pc-acp vvi po12 n2, cc vvb po12 n2 p-acp dt n-vvg p-acp po12 n1 cc n1,
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and we must not flatter our selues herein: for these things before named will not saue vs:
and we must not flatter our selves herein: for these things before nam will not save us:
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many haue had faith in some truth for some degrees thereof, and also good affections and other gifts,
many have had faith in Some truth for Some Degrees thereof, and also good affections and other Gifts,
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as we haue seene, who are yet for all this condemned.
as we have seen, who Are yet for all this condemned.
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Thirdly, seeing there be two sorts of men in the Church that shal be condemned, the one whereof haue many worthie gifts, this must moue vs not to rest in these things,
Thirdly, seeing there be two sorts of men in the Church that shall be condemned, the one whereof have many worthy Gifts, this must move us not to rest in these things,
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(86) verse (DIV2)
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but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ,
but to labour and strive to have our hearts rooted and grounded in the love of God in christ,
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(86) verse (DIV2)
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and to become new creatures in righteousnes and true holinesse;
and to become new creatures in righteousness and true holiness;
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and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts, which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus.
and then shall we be as the wise Virgins having the oil of grace in the vessels of our hearts, which will never be quenched till we come into the marriage chamber with our Bridegroom christ Iesus.
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The second part of the conclusion laid downe by our Sauiour Christ is this, That some men professing the name of Christ in the Church of God shall be saued.
The second part of the conclusion laid down by our Saviour christ is this, That Some men professing the name of christ in the Church of God shall be saved.
dt ord n1 pp-f dt n1 vvd a-acp p-acp po12 n1 np1 vbz d, cst d n2 vvg dt n1 pp-f np1 p-acp dt n1 pp-f np1 vmb vbi vvn.
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And these persons are here described vnto vs by their effect or action, to wit, The doing of the will of the Father.
And these Persons Are Here described unto us by their Effect or actium, to wit, The doing of the will of the Father.
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And because this is an infallible note of them that shall be saued, I will briefly shew what it is to doe the Fathers will.
And Because this is an infallible note of them that shall be saved, I will briefly show what it is to do the Father's will.
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(86) verse (DIV2)
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The Scriptures best expound themselues, Iohn 6. 40. This is the will of him that sent me, that euery one that hath seene the Sonne,
The Scriptures best expound themselves, John 6. 40. This is the will of him that sent me, that every one that hath seen the Son,
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(86) verse (DIV2)
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and beleeueth in him, should haue euerlasting life. 1. Thess. 4. 3, 4, &c. This is the will of God, euen your sanctification:
and Believeth in him, should have everlasting life. 1. Thess 4. 3, 4, etc. This is the will of God, even your sanctification:
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(86) verse (DIV2)
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and that you should abstaine from fornication;
and that you should abstain from fornication;
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and that euery one should know how to possesse his vessell in holines and honour, — that no man oppresse or defraud his brother, &c. These two places of Scripture laide together, shew that the doing of the Fathers will stands in three things, in faith, in repentance, and new obedience: faith is directly expressed in the place of Iohn: and that every one should know how to possess his vessel in holiness and honour, — that no man oppress or defraud his brother, etc. These two places of Scripture laid together, show that the doing of the Father's will Stands in three things, in faith, in Repentance, and new Obedience: faith is directly expressed in the place of John:
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and repentance which is a fruite of faith, as also new obedience the fruit of them both, in the wordes of the Apostle Paul:
and Repentance which is a fruit of faith, as also new Obedience the fruit of them both, in the words of the Apostle Paul:
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for by Sanctification is meant repentance, and new obedience by the duties following. For the first;
for by Sanctification is meant Repentance, and new Obedience by the duties following. For the First;
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in true sauing faith there are three things required.
in true Saving faith there Are three things required.
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Knowledge, assent, and application. By knowledge, I meane the right conceiuing of the necessarie Doctrines of true religion, especially of those which concerne Christ our Redeemer. Knowledge, assent, and application. By knowledge, I mean the right conceiving of the necessary Doctrines of true Religion, especially of those which concern christ our Redeemer.
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(86) verse (DIV2)
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Assent, is when a man knowing this doctrine, doth further approoue of the same as holsome doctrine,Assent, is when a man knowing this Doctrine, does further approve of the same as wholesome Doctrine,
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and the truth of God, directing vs aright vnto saluation.
and the truth of God, directing us aright unto salvation.
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Application, is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes,Application, is when we conceive in our hearts a true persuasion of God's mercy towards us particularly in the free pardon of all our Sins,
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and for the saluation of our soules:
and for the salvation of our Souls:
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(86) verse (DIV2)
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example of this particular applying we haue in the Apostle Paul, Gal. 2. 20. who professeth thus, Now liue not I, but Christ liueth in me,
Exampl of this particular applying we have in the Apostle Paul, Gal. 2. 20. who Professes thus, Now live not I, but christ lives in me,
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and the life that I now liue is by faith in the sonne of God: and the life that I now live is by faith in the son of God:
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which what that is, he sheweth after, saying, who hath loued me, and giuen himselfe for me:
which what that is, he shows After, saying, who hath loved me, and given himself for me:
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(86) verse (DIV2)
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and without this particular application, neither knowledge nor assent can saue vs:
and without this particular application, neither knowledge nor assent can save us:
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(86) verse (DIV2)
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in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life:
in the 6. of John christ propounds himself unto us as the bred of life and water of life:
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(86) verse (DIV2)
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now we know that foode vnlesse it be receiued will not nourish the bodie:
now we know that food unless it be received will not nourish the body:
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euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues, all our knowledge and assent will be as foode vneaten and vndigested.
even so unless we do by the hand of faith particularly receive and apply christ unto our selves, all our knowledge and assent will be as food uneaten and undigested.
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(86) verse (DIV2)
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It may be said that hypocrits haue knowledge, assent, and a perswasion of Gods fauour, and therefore this is not a sure note of doing the fathers will.
It may be said that Hypocrites have knowledge, assent, and a persuasion of God's favour, and Therefore this is not a sure note of doing the Father's will.
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I answer, an hypocrite (as Simon Magus) may haue true knowledge of Gods word,
I answer, an hypocrite (as Simon Magus) may have true knowledge of God's word,
pns11 vvb, dt n1 (c-acp np1 np1) vmb vhi j n1 pp-f npg1 n1,
(86) verse (DIV2)
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and giue assent thereunto, & in regard of both these haue true faith in some degree;
and give assent thereunto, & in regard of both these have true faith in Some degree;
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(86) verse (DIV2)
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yea he may conceiue a perswasion of Gods mercie in the pardon of his sins, though falsely in presumption vpon false grounds and insufficient.
yea he may conceive a persuasion of God's mercy in the pardon of his Sins, though falsely in presumption upon false grounds and insufficient.
uh pns31 vmb vvi dt n1 pp-f npg1 n1 p-acp dt n1 pp-f po31 n2, cs av-j p-acp n1 p-acp j n2 cc j.
(86) verse (DIV2)
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Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie:
Now that a man may discern the truth of his faith and persuasion of God's mercy from that which is in hypocrisy:
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(86) verse (DIV2)
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he is to obserue therein three things: the beginning of his faith, the fruites, and the constancie thereof.
he is to observe therein three things: the beginning of his faith, the fruits, and the constancy thereof.
pns31 vbz pc-acp vvi av crd n2: dt vvg pp-f po31 n1, dt n2, cc dt n1 av.
(86) verse (DIV2)
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The beginning of true faith is hearing the word of God preached, especially the Gospel:
The beginning of true faith is hearing the word of God preached, especially the Gospel:
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(86) verse (DIV2)
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the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby,
the law going before as an occasion or preparing means whereby a man comes to see his Sins and his misery thereby,
dt n1 vvg a-acp p-acp dt n1 cc vvg n2 c-crq dt n1 vvz pc-acp vvi po31 n2 cc po31 n1 av,
(86) verse (DIV2)
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and thereupon to desire reconciliation with God in the pardon of them:
and thereupon to desire reconciliation with God in the pardon of them:
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(86) verse (DIV2)
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and hearing the promises of mercie, to desire faith whereby he may imbrace the same, labouring against vnbeliefe.
and hearing the promises of mercy, to desire faith whereby he may embrace the same, labouring against unbelief.
cc vvg dt n2 pp-f n1, pc-acp vvi n1 c-crq pns31 vmb vvi dt d, vvg p-acp n1.
(86) verse (DIV2)
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This, though it be not a liuely •aith, yet it is the beginning of true faith,
This, though it be not a lively •aith, yet it is the beginning of true faith,
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(86) verse (DIV2)
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and no hypocrite hath the same soundly wrought in him.
and no hypocrite hath the same soundly wrought in him.
cc dx n1 vhz dt d av-j vvn p-acp pno31.
(86) verse (DIV2)
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The fruite of true faith, is a chaunge of the whole man both in heart and life:
The fruit of true faith, is a change of the Whole man both in heart and life:
dt n1 pp-f j n1, vbz dt n1 pp-f dt j-jn n1 av-d p-acp n1 cc n1:
(86) verse (DIV2)
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making the heart contrarie to it selfe in moderating the naturall affections and passions thereof,
making the heart contrary to it self in moderating the natural affections and passion thereof,
vvg dt n1 j-jn p-acp pn31 n1 p-acp vvg dt j n2 cc n2 av,
(86) verse (DIV2)
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and keeping them in compasse of true obedience, and causing a man in euery estate to rest contented with the will of God,
and keeping them in compass of true Obedience, and causing a man in every estate to rest contented with the will of God,
cc vvg pno32 p-acp n1 pp-f j n1, cc vvg dt n1 p-acp d n1 p-acp n1 vvn p-acp dt n1 pp-f np1,
(86) verse (DIV2)
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as I say saith, he that beleeueth shal not make hast.
as I say Says, he that Believeth shall not make haste.
c-acp pns11 vvb vvz, pns31 cst vvz vmb xx vvi n1.
(86) verse (DIV2)
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12056
Thirdly, constancy in true faith is knowen by this, when a man relyes wholly on God euen then when he feeles no tast of his mercie,
Thirdly, constancy in true faith is known by this, when a man relies wholly on God even then when he feels no taste of his mercy,
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but hath all tokens of his displeasure. Euery man will beleeue when he hath present signes and pledges of Gods louing fauour:
but hath all tokens of his displeasure. Every man will believe when he hath present Signs and pledges of God's loving favour:
cc-acp vhz d n2 pp-f po31 n1. d n1 vmb vvi c-crq pns31 vhz j n2 cc n2 pp-f npg1 j-vvg n1:
(86) verse (DIV2)
1349
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12058
but true faith beeing the euidence of things hoped for, will make a man beleeue aboue hope as Abraham did:
but true faith being the evidence of things hoped for, will make a man believe above hope as Abraham did:
cc-acp j n1 vbg dt n1 pp-f n2 vvn p-acp, vmb vvi dt n1 vvb p-acp n1 c-acp np1 vdd:
(86) verse (DIV2)
1349
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and beeing the subsisting of things not seene, will cause a man to beleeue when he sees no tokens of Gods mercie:
and being the subsisting of things not seen, will cause a man to believe when he sees no tokens of God's mercy:
cc vbg av vvg pp-f n2 xx vvn, vmb vvi dt n1 pc-acp vvi c-crq pns31 vvz dx n2 pp-f npg1 n1:
(86) verse (DIV2)
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12060
and indeede he that lets go the hold of Gods mercie when he is in distresse, may assure himselfe he neuer had true faith:
and indeed he that lets go the hold of God's mercy when he is in distress, may assure himself he never had true faith:
cc av pns31 cst vvz vvi dt n1 pp-f npg1 n1 c-crq pns31 vbz p-acp n1, vmb vvi px31 pns31 av vhd j n1:
(86) verse (DIV2)
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for the iust shall liue by faith in all estate, and will with Iob, trust in God though he kill them.
for the just shall live by faith in all estate, and will with Job, trust in God though he kill them.
c-acp dt j vmb vvi p-acp n1 p-acp d n1, cc vmb p-acp np1, vvb p-acp np1 cs pns31 vvb pno32.
(86) verse (DIV2)
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The second worke wherein consisteth the doing of the Fathers will, is to repent of our sinnes: and this is a fruite of faith.
The second work wherein Consisteth the doing of the Father's will, is to Repent of our Sins: and this is a fruit of faith.
dt ord n1 c-crq vvz dt vdg pp-f dt ng1 n1, vbz p-acp vvb pp-f po12 n2: cc d vbz dt n1 pp-f n1.
(86) verse (DIV2)
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In true repentance there be two things; the beginning, and the nature of it:
In true Repentance there be two things; the beginning, and the nature of it:
p-acp j n1 pc-acp vbi crd n2; dt n1, cc dt n1 pp-f pn31:
(86) verse (DIV2)
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12064
The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God, who hath beene vnto him so louing a father in Christ.
The beginning of it is a godly sorrow when a man is grieved properly and directly Because by his sin he hath offended God, who hath been unto him so loving a father in christ.
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(86) verse (DIV2)
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This causeth repentance vnto saluation not to be repented of, 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment,
This Causes Repentance unto salvation not to be repented of, 2. Cor. 7. 10. and it arises not so much from the Fear of punishment,
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(86) verse (DIV2)
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as from the consideration of Gods mercie, making a man displeased with himselfe for offending so louing a God, who hath beene so gratious and bountifull vnto him in Christ.
as from the consideration of God's mercy, making a man displeased with himself for offending so loving a God, who hath been so gracious and bountiful unto him in christ.
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(86) verse (DIV2)
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The nature of repentance stands in the change of the minde:
The nature of Repentance Stands in the change of the mind:
dt n1 pp-f n1 vvz p-acp dt n1 pp-f dt n1:
(86) verse (DIV2)
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when any person laies aside the purpose of sinning, and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more.
when any person lays aside the purpose of sinning, and by God's blessing and grace Takes to himself a new purpose never to sin more.
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(86) verse (DIV2)
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This is properly to repent, and if this be in truth, hence will follow the change of the will, of the affections,
This is properly to Repent, and if this be in truth, hence will follow the change of the will, of the affections,
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(86) verse (DIV2)
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and of all the actions of the life.
and of all the actions of the life.
cc pp-f d dt n2 pp-f dt n1.
(86) verse (DIV2)
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It may be said, that an hypocrite may repent as Iudas did, Matth. 27. 3. and therefore this is not a good note of doing Gods will.
It may be said, that an hypocrite may Repent as Iudas did, Matthew 27. 3. and Therefore this is not a good note of doing God's will.
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(86) verse (DIV2)
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Answ. Iudas did repent, hee was indeed grieued for his fact, wishing with all his heart that it had neuer beene done:Answer Iudas did Repent, he was indeed grieved for his fact, wishing with all his heart that it had never been done:
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(86) verse (DIV2)
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but this was nothing, his sorrow was onely worldly, causing death, as the Appstle calleth it, 2. Cor. 7. 10. arising from the horror and feare of punishment, not from consideration of Gods mercy:
but this was nothing, his sorrow was only worldly, causing death, as the Apostle calls it, 2. Cor. 7. 10. arising from the horror and Fear of punishment, not from consideration of God's mercy:
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(86) verse (DIV2)
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it was without true hatred of sin committed, without hope of mercie, or purpose to glorifie God by new obedience,
it was without true hatred of since committed, without hope of mercy, or purpose to Glorify God by new Obedience,
pn31 vbds p-acp j n1 pp-f n1 vvn, p-acp n1 pp-f n1, cc n1 pc-acp vvi np1 p-acp j n1,
(86) verse (DIV2)
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and so was no true repentance.
and so was no true Repentance.
cc av vbds dx j n1.
(86) verse (DIV2)
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12076
The third worke wherein consisteth the doing of Gods will, is new obedience: and it is the fruite of both the former, whereby a man beeing indued with faith and repentance, doth according to the measure of grace receiued, indeauour himselfe to yeeld obedience to all Gods commaundements, from all the powers and parts both of his soule and his bodie:
The third work wherein Consisteth the doing of God's will, is new Obedience: and it is the fruit of both the former, whereby a man being endued with faith and Repentance, does according to the measure of grace received, endeavour himself to yield Obedience to all God's Commandments, from all the Powers and parts both of his soul and his body:
dt ord n1 c-crq vvz dt vdg pp-f n2 vmb, vbz j n1: cc pn31 vbz dt n1 pp-f d dt j, c-crq dt n1 vbg vvn p-acp n1 cc n1, vdz p-acp p-acp dt n1 pp-f n1 vvn, n1 px31 pc-acp vvi n1 p-acp d ng1 n2, p-acp d dt n2 cc n2 d pp-f po31 n1 cc po31 n1:
(86) verse (DIV2)
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and this I call newe, because it is a renuing of that in man, whereto hee was perfectly enabled by creation.
and this I call new, Because it is a renewing of that in man, whereto he was perfectly enabled by creation.
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(86) verse (DIV2)
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But here it will bee said, that many who shall neuer bee saued, haue attained to reformation of life;
But Here it will be said, that many who shall never be saved, have attained to Reformation of life;
p-acp av pn31 vmb vbi vvn, cst d r-crq vmb av-x vbi vvn, vhb vvn p-acp n1 pp-f n1;
(86) verse (DIV2)
1352
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12079
and therefore this is not a true and sufficient note of him that shall bee saued.
and Therefore this is not a true and sufficient note of him that shall be saved.
cc av d vbz xx dt j cc j n1 pp-f pno31 cst vmb vbi vvn.
(86) verse (DIV2)
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12080
Answ. True it is, many hypocrites haue reformation of life, but yet they faile two waies;Answer True it is, many Hypocrites have Reformation of life, but yet they fail two ways;
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(86) verse (DIV2)
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12081
First, their reformation is onely outward not inward, their thoughts, wills, and affections still remaine wicked and corrupt.
First, their Reformation is only outward not inward, their thoughts, wills, and affections still remain wicked and corrupt.
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(86) verse (DIV2)
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12082
Secondly, their obedience is partiall, onely to some of Gods commaundements, not to all:
Secondly, their Obedience is partial, only to Some of God's Commandments, not to all:
ord, po32 n1 vbz j, av-j p-acp d pp-f npg1 n2, xx p-acp d:
(86) verse (DIV2)
1352
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12083
so Herod, he would heare Iohn gladly, and doe many things, but yet he would not leaue his brothers wife.
so Herod, he would hear John gladly, and do many things, but yet he would not leave his Brother's wife.
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(86) verse (DIV2)
1352
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12084
But true obedience which proceedeth from true faith, hath these heads and branches;
But true Obedience which Proceedeth from true faith, hath these Heads and branches;
p-acp j n1 r-crq vvz p-acp j n1, vhz d n2 cc n2;
(86) verse (DIV2)
1352
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12085
First, the partie must pro•ue what is the good will of God, Rom. 12. 2. Secondly, he must restraine his life from outward offences which tend to the dishonour of God,
First, the party must pro•ue what is the good will of God, Rom. 12. 2. Secondly, he must restrain his life from outward offences which tend to the dishonour of God,
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(86) verse (DIV2)
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and scandall of the Church, 1. Thess. 5. 22. 1. Pe•. 2. 11, 12. Thirdly, he must mortifie the inward corruptions of his owne heart.
and scandal of the Church, 1. Thess 5. 22. 1. Pe•. 2. 11, 12. Thirdly, he must mortify the inward corruptions of his own heart.
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(86) verse (DIV2)
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12087
Fourthly, he must labour to conceiue new motions agreeable to the will of God, & thence bring forth and practise good duties;
Fourthly, he must labour to conceive new motions agreeable to the will of God, & thence bring forth and practise good duties;
ord, pns31 vmb vvi pc-acp vvi j n2 j p-acp dt n1 pp-f np1, cc av vvb av cc vvi j n2;
(86) verse (DIV2)
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12088
so performing both outward and inward obedience vnto God;
so performing both outward and inward Obedience unto God;
av vvg d j cc j n1 p-acp np1;
(86) verse (DIV2)
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12089
and by these may a man discerne the truth of his obedience ▪ and thus we see what professors they be which shall be saued.
and by these may a man discern the truth of his Obedience ▪ and thus we see what professors they be which shall be saved.
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(86) verse (DIV2)
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12090
Uses. 1. Now considering that saluation is promised to them that •e doers of Gods will, we must hereby be exhorted to become more chearefull in doing Gods will by faith, repentance, and new obedience:Uses. 1. Now considering that salvation is promised to them that •e doers of God's will, we must hereby be exhorted to become more cheerful in doing God's will by faith, Repentance, and new Obedience:
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(86) verse (DIV2)
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and to further vs in this dutie we must vse these helpes. I.
and to further us in this duty we must use these helps. I.
cc p-acp jc pno12 p-acp d n1 pns12 vmb vvi d n2. pns11.
(86) verse (DIV2)
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12092
We must labour for a true perswasion of Gods mercy in the pardon of our sinnes,
We must labour for a true persuasion of God's mercy in the pardon of our Sins,
pns12 vmb n1 p-acp dt j n1 pp-f npg1 n1 p-acp dt n1 pp-f po12 n2,
(86) verse (DIV2)
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12093
and for the saluation of our soules:
and for the salvation of our Souls:
cc p-acp dt n1 pp-f po12 n2:
(86) verse (DIV2)
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12094
this beeing truly conceiued will vrge a man to true obedience, whereby he may shew himselfe thankefull to God for so great a mercie. II. We must consider that we are the temples of the holy Ghost, which is a wonderfull dignitie to a sinfull man:
this being truly conceived will urge a man to true Obedience, whereby he may show himself thankful to God for so great a mercy. II We must Consider that we Are the Temples of the holy Ghost, which is a wonderful dignity to a sinful man:
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(86) verse (DIV2)
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12095
and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one:
and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwells in us III. We must Consider the blessings of God bestowed upon us both in soul and body one by one:
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(86) verse (DIV2)
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and this will mooue vs to loue God, which loue we shall shew in keeping his commandements:
and this will move us to love God, which love we shall show in keeping his Commandments:
cc d vmb vvi pno12 p-acp n1 np1, r-crq n1 pns12 vmb vvi p-acp vvg po31 n2:
(86) verse (DIV2)
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for this is the loue of God that we keepe his commandements, 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne,
for this is the love of God that we keep his Commandments, 1. John 5. 3. IV. Let us Consider the threatenings of God against sin,
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(86) verse (DIV2)
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and his iudgements vpon thē that liue in sinne, for euery place is full of Gods iudgements,
and his Judgments upon them that live in sin, for every place is full of God's Judgments,
cc po31 n2 p-acp pno32 cst vvb p-acp n1, p-acp d n1 vbz j pp-f npg1 n2,
(86) verse (DIV2)
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12099
and these will helpe to restraine our corruptions that they breake not forth into action. V. We must meditate on the word of God,
and these will help to restrain our corruptions that they break not forth into actium. V. We must meditate on the word of God,
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(86) verse (DIV2)
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& vse feruent praier vnto God for his grace:
& use fervent prayer unto God for his grace:
cc vvi j n1 p-acp np1 p-acp po31 n1:
(86) verse (DIV2)
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12101
for by this meanes Dauid did notably stirre vp himselfe to faith, repentance, and new obedience,
for by this means David did notably stir up himself to faith, Repentance, and new Obedience,
c-acp p-acp d n2 np1 vdd av-j vvi a-acp px31 p-acp n1, n1, cc j n1,
(86) verse (DIV2)
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as we may see at large in the 119. Psalme.
as we may see At large in the 119. Psalm.
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II. Use. In that many hauing faith, and repentance, and outward reformation of life in some degrees, shall neuer be saued, we must labour to goe beyond all hypocrites in these graces: II Use. In that many having faith, and Repentance, and outward Reformation of life in Some Degrees, shall never be saved, we must labour to go beyond all Hypocrites in these graces:
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(86) verse (DIV2)
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in faith we must not content our selues with a generall perswasion of Gods mercie,
in faith we must not content our selves with a general persuasion of God's mercy,
p-acp n1 pns12 vmb xx vvi po12 n2 p-acp dt j n1 pp-f npg1 n1,
(86) verse (DIV2)
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12105
but we must labour to conceiue the same to be true and sound touching the remission of our sinnes,
but we must labour to conceive the same to be true and found touching the remission of our Sins,
cc-acp pns12 vmb vvi pc-acp vvi dt d pc-acp vbi j cc av-j vvg dt n1 pp-f po12 n2,
(86) verse (DIV2)
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and the saluation of our soules: we must looke that it haue a sound beginning, good fruits, and stead fast continuance.
and the salvation of our Souls: we must look that it have a found beginning, good fruits, and stead fast Continuance.
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(86) verse (DIV2)
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12107
And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended;
And for Repentance we must labour to see that our sorrow arise from the consideration of the Goodness of God whom we have offended;
cc p-acp n1 pns12 vmb vvi pc-acp vvi cst po12 n1 vvb p-acp dt n1 pp-f dt n1 pp-f np1 ro-crq pns12 vhb vvn;
(86) verse (DIV2)
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12108
& that it breed in vs a change of our minds in the purpose of not sinning;
& that it breed in us a change of our minds in the purpose of not sinning;
cc cst pn31 vvi p-acp pno12 dt n1 pp-f po12 n2 p-acp dt n1 pp-f xx vvg;
(86) verse (DIV2)
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whereto must be conformable the will and affections, and the whole man.
whereto must be conformable the will and affections, and the Whole man.
c-crq vmb vbi j dt n1 cc n2, cc dt j-jn n1.
(86) verse (DIV2)
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12110
And for new obedience we must be as carefull in minde, will, and affections, as in the outward actions of our life,
And for new Obedience we must be as careful in mind, will, and affections, as in the outward actions of our life,
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(86) verse (DIV2)
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12111
and to doe the will of God, and than in all Gods commandements.
and to do the will of God, and than in all God's Commandments.
cc pc-acp vdi dt n1 pp-f np1, cc cs p-acp d ng1 n2.
(86) verse (DIV2)
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12112
III. Vse. Many there be that thinke their case good, because they liue a ciuill honest life without wronging others openly or wittingly, which thing indeed is commendable;III. Use. Many there be that think their case good, Because they live a civil honest life without wronging Others openly or wittingly, which thing indeed is commendable;
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(86) verse (DIV2)
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but yet farre short of that which is required for saluation:
but yet Far short of that which is required for salvation:
cc-acp av av-j j pp-f d r-crq vbz vvn p-acp n1:
(86) verse (DIV2)
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therefore they must no• trust to these broken st••es of outward and common honestie, though they be good things in their kind:
Therefore they must no• trust to these broken st••es of outward and Common honesty, though they be good things in their kind:
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(86) verse (DIV2)
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for many there be that shall neuer come in heauen which haue had farre more in them then these things are:
for many there be that shall never come in heaven which have had Far more in them then these things Are:
c-acp d pc-acp vbi d vmb av-x vvi p-acp n1 r-crq vhb vhn j n1 p-acp pno32 av d n2 vbr:
(86) verse (DIV2)
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12116
and therefore whatsoeuer these persons be they must not rest, till they find some portion of true grace in their hearts, by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation.
and Therefore whatsoever these Persons be they must not rest, till they find Some portion of true grace in their hearts, by virtue whereof they may plainly see themselves gone beyond all Hypocrites in the things that concern salvation.
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vers. 22.
vers. 22.
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(87) verse (DIV2)
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Many will say vnto me in that day, Lord, Lord, haue we not by thy Name prophesied? and by thy Name cast out deuills? and by thy Name done many great workes?
Many will say unto me in that day, Lord, Lord, have we not by thy Name prophesied? and by thy Name cast out Devils? and by thy Name done many great works?
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(87) verse (DIV2)
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23. And then will I professe to them, I neuer knew you: depart from me ye that worke iniquitie.
23. And then will I profess to them, I never knew you: depart from me you that work iniquity.
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In these two verses Christ returnes to explane and confirme the first conclusion of the former verse, concerning those professors that shall not be saued. The words containe two parts:
In these two Verses christ returns to explain and confirm the First conclusion of the former verse, Concerning those professors that shall not be saved. The words contain two parts:
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First, a description of the persons by their behauiour, v. 22. Secondly, a declaration of their condemnation, v. 23. For the first these professors are described by three arguments: I. by their number, many: II. by the time in which they shal plead thus for themselues,
First, a description of the Persons by their behaviour, v. 22. Secondly, a declaration of their condemnation, v. 23. For the First these professors Are described by three Arguments: I by their number, many: II by the time in which they shall plead thus for themselves,
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(87) verse (DIV2)
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and stand on their profession of seruice done to Christ;
and stand on their profession of service done to christ;
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in that day: that is, in that great and terrible day of the last iudgement: III.in that day: that is, in that great and terrible day of the last judgement: III.
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(87) verse (DIV2)
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by their gifts and qualities wherewith they were indued, haue we not in thy name prophecied? and by thy name cast out deuills, &c. For the first:
by their Gifts and qualities wherewith they were endued, have we not in thy name prophesied? and by thy name cast out Devils, etc. For the First:
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(87) verse (DIV2)
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the number of professors which shall not be saued is great:
the number of professors which shall not be saved is great:
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(87) verse (DIV2)
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For many (saith Christ) shall say vnto me. Indeede we are not able to say how many they be which shall not be saued,For many (Says christ) shall say unto me. Indeed we Are not able to say how many they be which shall not be saved,
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for that is a thing proper to God:
for that is a thing proper to God:
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(87) verse (DIV2)
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and yet the Scripture teacheth vs that the number of those which shall be condemned, is greater then the number of those which shall be saued:
and yet the Scripture Teaches us that the number of those which shall be condemned, is greater then the number of those which shall be saved:
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(87) verse (DIV2)
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for besides that the greatest part of the world in former times did neuer heare of Christ, here it is plaine that among the professors of the name of Christ, many shall be condemned:
for beside that the greatest part of the world in former times did never hear of christ, Here it is plain that among the professors of the name of christ, many shall be condemned:
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(87) verse (DIV2)
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and v. 13. many walke in the broad way to destruction, few in the narrow.
and v. 13. many walk in the broad Way to destruction, few in the narrow.
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(87) verse (DIV2)
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Whereby we are taught, first, that we must not frame our liues according to the example of the multitude, to liue and doe as the most doe,
Whereby we Are taught, First, that we must not frame our lives according to the Exampl of the multitude, to live and do as the most do,
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because the most shall be condemned:
Because the most shall be condemned:
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(87) verse (DIV2)
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but we must striue to enter in at the straite gate, and to be of that little flocke vnto whom the kingdom of heauen is promised.
but we must strive to enter in At the strait gate, and to be of that little flock unto whom the Kingdom of heaven is promised.
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(87) verse (DIV2)
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Secondly, hence we learne, not to content our selues to liue as most men and women doe that professe the name of Christ,
Secondly, hence we Learn, not to content our selves to live as most men and women do that profess the name of christ,
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but we must labour to goe beyond the multitude in regard of the truth of our faith and repentance.
but we must labour to go beyond the multitude in regard of the truth of our faith and Repentance.
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(87) verse (DIV2)
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It was not sufficient for the wise virgins to beare the name of virgins, to haue lampes burning,
It was not sufficient for the wise Virgins to bear the name of Virgins, to have lamps burning,
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(87) verse (DIV2)
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and to goe forth to meete the bridgroome: for all these things did the foolish virgins also:
and to go forth to meet the bridgroome: for all these things did the foolish Virgins also:
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(87) verse (DIV2)
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but one thing more they had, which was the oyle of grace, whereby they were inlightened to goe with the bridegroome into his chamber;
but one thing more they had, which was the oil of grace, whereby they were enlightened to go with the bridegroom into his chamber;
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(87) verse (DIV2)
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which the foolish virgines lacking were shut out of the dooers and not admitted to come in. Matth. 25.
which the foolish Virgins lacking were shut out of the doers and not admitted to come in. Matthew 25.
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(87) verse (DIV2)
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The second argument whereby these reprobate professors are described, is the circumstance of time when they shal thus plead for themselues,
The second argument whereby these Reprobate professors Are described, is the circumstance of time when they shall thus plead for themselves,
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(87) verse (DIV2)
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why they should not be condemned, to wit, at the last day when they shall come to be arraigned at the tribunall feare of Gods iudgement.
why they should not be condemned, to wit, At the last day when they shall come to be arraigned At the tribunal Fear of God's judgement.
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(87) verse (DIV2)
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This is a point of great weight and moment worthy all observation;
This is a point of great weight and moment worthy all observation;
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(87) verse (DIV2)
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that men not onely in this life and in death, but euen at the last day shall thus plead for themselues.
that men not only in this life and in death, but even At the last day shall thus plead for themselves.
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Hence we learne, that many professing seruice to Christ shall conceiue in their minde• a perswasion that they are the true seruants and children of God:
Hence we Learn, that many professing service to christ shall conceive in their minde• a persuasion that they Are the true Servants and children of God:
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they shall liue and die in this perswasion;
they shall live and die in this persuasion;
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and yet for all this at the last iudgement they shall receiue the sentence of condemnation.
and yet for all this At the last judgement they shall receive the sentence of condemnation.
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(87) verse (DIV2)
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A thing deepely to be waighed of euery one:
A thing deeply to be weighed of every one:
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(87) verse (DIV2)
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And the consideration of it ought to teach vs all to take heed of spirituall pride and selfe-loue, whereby men flatter and deceiue themselues in their estate, ouerweening the good things they haue,
And the consideration of it ought to teach us all to take heed of spiritual pride and Self-love, whereby men flatter and deceive themselves in their estate, overweening the good things they have,
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(87) verse (DIV2)
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and falsly thinking that they haue that blessing of God which indeed they haue not.
and falsely thinking that they have that blessing of God which indeed they have not.
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This must mooue vs not onely to labour to be purged of this pride, but also teach vs to suspect the worst of our selues,
This must move us not only to labour to be purged of this pride, but also teach us to suspect the worst of our selves,
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(87) verse (DIV2)
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and to iudge our selues seuerely in regard of vnbeleefe and hollownes of heart:
and to judge our selves severely in regard of unbelief and hollowness of heart:
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for this will be a meanes to make vs escape the iudgement of condemnation at the last day, which Christ shal pronounce against many of those that thinke themselues to be his seruants.
for this will be a means to make us escape the judgement of condemnation At the last day, which christ shall pronounce against many of those that think themselves to be his Servants.
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(87) verse (DIV2)
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Further, obserue where Christ saith, in that day, he singleth out the day of iudgement as a most terrible day.
Further, observe where christ Says, in that day, he singleth out the day of judgement as a most terrible day.
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And saying, they shall say vnto me, he makes himselfe the Iudge of all the world in that day;
And saying, they shall say unto me, he makes himself the Judge of all the world in that day;
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(87) verse (DIV2)
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for those whome the Church calleth lawfully, Christ himselfe calleth, and they preach by vertue of his name.
for those whom the Church calls lawfully, christ himself calls, and they preach by virtue of his name.
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and further pointing out their particular pleading for themselues, he giues vs to vnderstand that he is very God, who knoweth long before not onely the speaches and actions,
and further pointing out their particular pleading for themselves, he gives us to understand that he is very God, who Knoweth long before not only the Speeches and actions,
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(87) verse (DIV2)
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but the very secret thoughts and imaginations of all men that haue beene, that are, or shall be, from the beginning to the ende of the world.
but the very secret thoughts and Imaginations of all men that have been, that Are, or shall be, from the beginning to the end of the world.
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(87) verse (DIV2)
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These things laid together and well considered, must stirre vp in our hearts a speciall dutie which the Apostle had learned, 2. Cor. •. 11. Euen to know the terrour of the Lord:
These things laid together and well considered, must stir up in our hearts a special duty which the Apostle had learned, 2. Cor. •. 11. Even to know the terror of the Lord:
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(87) verse (DIV2)
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that is, not onely in iudgement to conceiue, but also in heart and affection to be perswaded of the terrible fearefulnes of the last iudgement;
that is, not only in judgement to conceive, but also in heart and affection to be persuaded of the terrible fearfulness of the last judgement;
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(87) verse (DIV2)
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and in this regard not to content our selues with the gift of knowledge and with an outward profession, but to labour for soundnesse and sinceritie of faith, of repentance,
and in this regard not to content our selves with the gift of knowledge and with an outward profession, but to labour for soundness and sincerity of faith, of Repentance,
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(87) verse (DIV2)
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and new obedience, both in heart and life.
and new Obedience, both in heart and life.
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(87) verse (DIV2)
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This was Pauls practise, in regard of the resurrection to this iudgement, he endeuoured himselfe to haue alwaies a cleare conscience toward God,
This was Paul's practise, in regard of the resurrection to this judgement, he endeavoured himself to have always a clear conscience towards God,
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(87) verse (DIV2)
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and toward man, Act. 24. 16. And this dutie is most necessarie:and towards man, Act. 24. 16. And this duty is most necessary:
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(87) verse (DIV2)
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for such is our ignorance and vnbeleefe that we little regard the terrour of this day,
for such is our ignorance and unbelief that we little regard the terror of this day,
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(87) verse (DIV2)
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but either thinke it shall not come, or though it doe, we shall scape well enough.
but either think it shall not come, or though it do, we shall escape well enough.
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(87) verse (DIV2)
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The third argument here vsed is drawne from the gifts and qualities of the persons which make this plea for themselues:
The third argument Here used is drawn from the Gifts and qualities of the Persons which make this plea for themselves:
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they are such as haue prophesied in the name of Christ, cast out deuills, & done many great works in his name.
they Are such as have prophesied in the name of christ, cast out Devils, & done many great works in his name.
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(87) verse (DIV2)
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To prophesie here signifieth to teach the people of God, by expounding the Scripture, and applying the same to the consciences for their edification:
To prophesy Here signifies to teach the people of God, by expounding the Scripture, and applying the same to the Consciences for their edification:
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(87) verse (DIV2)
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and this office is called prophesie, to grace and commend the office of a minister,
and this office is called prophesy, to grace and commend the office of a minister,
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(87) verse (DIV2)
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because it was the principall dutie of the Prophets themselues thus to handle the word of God for the instruction and edification of Gods people, howsoeuer at some time they did foretell vnto Gods people things to come.
Because it was the principal duty of the prophets themselves thus to handle the word of God for the instruction and edification of God's people, howsoever At Some time they did foretell unto God's people things to come.
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(87) verse (DIV2)
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And therefore he which hath this office, and dischargeth the same with good conscience, doth a worke no lesse honourable,
And Therefore he which hath this office, and dischargeth the same with good conscience, does a work no less honourable,
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(87) verse (DIV2)
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then did the auncient holy Prophets.
then did the ancient holy prophets.
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(87) verse (DIV2)
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By thy name ] The name of Christ here signifieth two things: I. appointment and commandement from Christ: By thy name ] The name of christ Here signifies two things: I appointment and Commandment from christ:
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(87) verse (DIV2)
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men that preach the word of God beeing rightly called thereunto, teach and preach in the name of Christ:
men that preach the word of God being rightly called thereunto, teach and preach in the name of christ:
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(87) verse (DIV2)
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and of this speciall knowledge hee speaketh in this place.
and of this special knowledge he speaks in this place.
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(87) verse (DIV2)
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Secondly, it signifieth to preach in the roome and stead of Christ, to preach that which Christ would preach,
Secondly, it signifies to preach in the room and stead of christ, to preach that which christ would preach,
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(87) verse (DIV2)
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and in that manner also which Christ would vse: 2. Cor. 5. 20. We are embassadours for Christ,
and in that manner also which christ would use: 2. Cor. 5. 20. We Are Ambassadors for christ,
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(87) verse (DIV2)
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as though God did beseech you by vs, &c. And here we may see a difference among the kinds of teaching which God requireth of men. Masters teach their seruāts; parents teach their children;as though God did beseech you by us, etc. And Here we may see a difference among the Kinds of teaching which God requires of men. Masters teach their Servants; Parents teach their children;
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(87) verse (DIV2)
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and one neighbour and friend another: but all these differ from the teaching of the minister:
and one neighbour and friend Another: but all these differ from the teaching of the minister:
cc crd n1 cc n1 j-jn: cc-acp d d vvb p-acp dt n-vvg pp-f dt n1:
(87) verse (DIV2)
1367
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for he teacheth beeing called by Christ and in stead of Christ: but the master teacheth not by like vertue, but onely by the right of mastership:
for he Teaches being called by christ and in stead of christ: but the master Teaches not by like virtue, but only by the right of mastership:
c-acp pns31 vvz vbg vvn p-acp np1 cc p-acp n1 pp-f np1: cc-acp dt n1 vvz xx p-acp j n1, cc-acp av-j p-acp dt n-jn pp-f n1:
(87) verse (DIV2)
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the father by vertue of fatherhood, and one friend another by vertue of brotherly charitie.
the father by virtue of fatherhood, and one friend Another by virtue of brotherly charity.
dt n1 p-acp n1 pp-f n1, cc crd n1 j-jn p-acp n1 pp-f j n1.
(87) verse (DIV2)
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And this sheweth the dignitie of the calling of a minister, and the weight of his office:
And this shows the dignity of the calling of a minister, and the weight of his office:
cc d vvz dt n1 pp-f dt n-vvg pp-f dt n1, cc dt n1 pp-f po31 n1:
(87) verse (DIV2)
1367
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no master, no father, or ordinarie professor hath the like.
no master, no father, or ordinary professor hath the like.
dx n1, dx n1, cc j n1 vhz dt j.
(87) verse (DIV2)
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Cast out deuills, and done many great workes ] For the better vnderstanding hereof we must entreat something of the working of miracles:Cast out Devils, and done many great works ] For the better understanding hereof we must entreat something of the working of Miracles:
vvb av n2, cc vdn d j n2 ] c-acp dt jc n1 av pns12 vmb vvi pi pp-f dt n-vvg pp-f n2:
(87) verse (DIV2)
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and first we are to see what a miracle is.
and First we Are to see what a miracle is.
cc ord pns12 vbr pc-acp vvi r-crq dt n1 vbz.
(87) verse (DIV2)
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A miracle is not only a strange worke done, but such a worke as is aboue the strength of all creatures, and beyond the whole power of created nature;
A miracle is not only a strange work done, but such a work as is above the strength of all creatures, and beyond the Whole power of created nature;
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(87) verse (DIV2)
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for it is done by the power of God himselfe immediately, which is aboue the strength of all creatures:
for it is done by the power of God himself immediately, which is above the strength of all creatures:
p-acp pn31 vbz vdn p-acp dt n1 pp-f np1 px31 av-j, r-crq vbz p-acp dt n1 pp-f d n2:
(87) verse (DIV2)
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such a worke was the staying of the sunne, Iosua 10. 13. and the going backeward of the shadow of the diall, 2. King. 20. 11. Secondly, the Lord God alone is the author of a miracle, who created heauen and earth;
such a work was the staying of the sun, Iosua 10. 13. and the going backward of the shadow of the dial, 2. King. 20. 11. Secondly, the Lord God alone is the author of a miracle, who created heaven and earth;
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(87) verse (DIV2)
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as Dauid saith, Thou art great and doest wondrous things, thou art God alone, Psal. 86. 10. No angel,
as David Says, Thou art great and dost wondrous things, thou art God alone, Psalm 86. 10. No angel,
c-acp np1 vvz, pns21 vb2r j cc vd2 av-j n2, pns21 vb2r np1 j, np1 crd crd dx n1,
(87) verse (DIV2)
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nor other creature in heauen or in earth, no not the manhood of Christ, though exalted aboue all creatures, is able to worke a miracle.
nor other creature in heaven or in earth, no not the manhood of christ, though exalted above all creatures, is able to work a miracle.
ccx j-jn n1 p-acp n1 cc p-acp n1, uh-dx xx dt n1 pp-f np1, cs vvn p-acp d n2, vbz j pc-acp vvi dt n1.
(87) verse (DIV2)
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How then, will some say, doe these men plead their working of miracles? Ans. Not as authors,
How then, will Some say, do these men plead their working of Miracles? Ans. Not as Authors,
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(87) verse (DIV2)
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but as instruments and ministers whom the Lord vsed in the working of them; for men worke miracles by beleeuing, on this manner:
but as Instruments and Ministers whom the Lord used in the working of them; for men work Miracles by believing, on this manner:
cc-acp c-acp n2 cc n2 r-crq dt n1 vvd p-acp dt n-vvg pp-f pno32; c-acp n2 vvb n2 p-acp vvg, p-acp d n1:
(87) verse (DIV2)
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First, they receiue a speciall instinct and inward motion, that God will vse them as instruments in the working of a miracle,
First, they receive a special instinct and inward motion, that God will use them as Instruments in the working of a miracle,
ord, pns32 vvb dt j n1 cc j n1, cst np1 vmb vvi pno32 c-acp n2 p-acp dt n-vvg pp-f dt n1,
(87) verse (DIV2)
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if they pray vnto him, and command the worke to be done:
if they pray unto him, and command the work to be done:
cs pns32 vvb p-acp pno31, cc vvi dt n1 pc-acp vbi vdn:
(87) verse (DIV2)
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vpon this instinct, they beleeue that if they pray to God, and command in his name, it shall bee done:
upon this instinct, they believe that if they pray to God, and command in his name, it shall be done:
p-acp d n1, pns32 vvb cst cs pns32 vvb p-acp np1, cc vvi p-acp po31 n1, pn31 vmb vbi vdn:
(87) verse (DIV2)
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And thus is this speech to bee vnderstood, Haue we not cast out deuils? &c. that is, thou hast put an extraordinarie instinct into our minds, that if we prayed vnto thee,
And thus is this speech to be understood, Have we not cast out Devils? etc. that is, thou hast put an extraordinary instinct into our minds, that if we prayed unto thee,
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(87) verse (DIV2)
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and commanded the deuils in thy name to depart, it should be done:
and commanded the Devils in thy name to depart, it should be done:
cc vvd dt n2 p-acp po21 n1 pc-acp vvi, pn31 vmd vbi vdn:
(87) verse (DIV2)
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this wee haue beleeued, and accordingly practised, and so haue cast out deuils, & done many great wonders by thy name.
this we have believed, and accordingly practised, and so have cast out Devils, & done many great wonders by thy name.
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(87) verse (DIV2)
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This gift of miracles doth not now befal the Church of God;
This gift of Miracles does not now befall the Church of God;
d n1 pp-f n2 vdz xx av vvi dt n1 pp-f np1;
(87) verse (DIV2)
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all that the Church now hath (for ought I see) is the gift of praier, ioyned with fasting, which also must bee conditionall, depending on Gods glorie, the good of Gods Church, and of the partie troubled:
all that the Church now hath (for ought I see) is the gift of prayer, joined with fasting, which also must be conditional, depending on God's glory, the good of God's Church, and of the party troubled:
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(87) verse (DIV2)
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they may not pray absolutely for this worke of casting out deuils, or for the doing of such like miracles, much lesse may they now giue peremptorie command for the beeing of them.
they may not pray absolutely for this work of casting out Devils, or for the doing of such like Miracles, much less may they now give peremptory command for the being of them.
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(87) verse (DIV2)
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If it be said, that Gods Church hath all needfull gifts, as well now as in former times:
If it be said, that God's Church hath all needful Gifts, as well now as in former times:
cs pn31 vbb vvn, cst ng1 n1 vhz d j n2, c-acp av av c-acp p-acp j n2:
(87) verse (DIV2)
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I answer, it hath all gifts needfull to their saluation, and therefore prayer in the Church serues now either to deliuer the partie troubled,
I answer, it hath all Gifts needful to their salvation, and Therefore prayer in the Church serves now either to deliver the party troubled,
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(87) verse (DIV2)
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or else to procure as good a blessing as deliuerance is, which is patience and repentance.
or Else to procure as good a blessing as deliverance is, which is patience and Repentance.
cc av pc-acp vvi p-acp j dt n1 p-acp n1 vbz, r-crq vbz n1 cc n1.
(87) verse (DIV2)
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And thus wee see what manner of persons they be that shall say, Lord, Lord, and make apologie for themselues at the last day, and yet be damned;
And thus we see what manner of Persons they be that shall say, Lord, Lord, and make apology for themselves At the last day, and yet be damned;
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(87) verse (DIV2)
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namely, some that haue beene excellent preachers of the word, and some that haue had extraordinary power to cast out deuils:
namely, Some that have been excellent Preachers of the word, and Some that have had extraordinary power to cast out Devils:
av, d cst vhb vbn j n2 pp-f dt n1, cc d cst vhb vhn j n1 pc-acp vvi av n2:
(87) verse (DIV2)
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and lastly, others that haue wrought many strange cures and miracles by faith in Christs name.
and lastly, Others that have wrought many strange cures and Miracles by faith in Christ name.
cc ord, n2-jn cst vhb vvn d j vvz cc n2 p-acp n1 p-acp npg1 n1.
(87) verse (DIV2)
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Now whence we learne, first, that most excellent gifts will not auaile to the saluation of any man or woman,
Now whence we Learn, First, that most excellent Gifts will not avail to the salvation of any man or woman,
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(87) verse (DIV2)
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vnlesse they haue true faith, sincere repentance, and new obedience, whereby they doe the will of God:
unless they have true faith, sincere Repentance, and new Obedience, whereby they do the will of God:
cs pns32 vhb j n1, j n1, cc j n1, c-crq pns32 vdb dt n1 pp-f np1:
(87) verse (DIV2)
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for what an excellent gift is it to be able to teach and preach the word of God? what a rare thing is it to haue heard Christ himselfe preach,
for what an excellent gift is it to be able to teach and preach the word of God? what a rare thing is it to have herd christ himself preach,
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(87) verse (DIV2)
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and to haue giuen him entertainment? and yet neither of these can saue a man:
and to have given him entertainment? and yet neither of these can save a man:
cc pc-acp vhi vvn pno31 n1? cc av dx pp-f d vmb vvi dt n1:
(87) verse (DIV2)
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Christ saith here, the apologie of preaching shall doe men no good, and the priuiledge of eating and drinking with Christ,
christ Says Here, the apology of preaching shall do men no good, and the privilege of eating and drinking with christ,
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(87) verse (DIV2)
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and of hearing him teach in their streets will nothing auaile;
and of hearing him teach in their streets will nothing avail;
cc pp-f vvg pno31 vvi p-acp po32 n2 vmb pix vvi;
(87) verse (DIV2)
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Christ wil say, I neuer knew you, Luk. 13. 26, 27. It is likewise an excellent earthly priuiledge to be allied vnto Christ;
christ will say, I never knew you, Luk. 13. 26, 27. It is likewise an excellent earthly privilege to be allied unto christ;
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(87) verse (DIV2)
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and yet Christ preserreth spirituall kindred by faith and obedience farre before it, saying to one that told him his mother and his brethren stood without, desiring to speake with him, Who (saith he) is my mother? and who are my brethren? and pointing to his ' Disciples, he said,
and yet christ preserreth spiritual kindred by faith and Obedience Far before it, saying to one that told him his mother and his brothers stood without, desiring to speak with him, Who (Says he) is my mother? and who Are my brothers? and pointing to his ' Disciples, he said,
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(87) verse (DIV2)
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behold my mother and my brethren;
behold my mother and my brothers;
vvb po11 n1 cc po11 n2;
(87) verse (DIV2)
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for whosoeuer shall doe my fathers will, the same is my brother, and sister, and mother. for whosoever shall do my Father's will, the same is my brother, and sister, and mother.
p-acp r-crq vmb vdi po11 ng1 n1, dt d vbz po11 n1, cc n1, cc n1.
(87) verse (DIV2)
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And with reuerence it may be truely said of the virgin Mary, that howsoeuer it was a wonderfull priuiledge vnto her to be the mother of Christ Iesus,
And with Reverence it may be truly said of the Virgae Marry, that howsoever it was a wonderful privilege unto her to be the mother of christ Iesus,
cc p-acp n1 pn31 vmb vbi av-j vvn pp-f dt n1 vvi, d c-acp pn31 vbds dt j n1 p-acp pno31 pc-acp vbi dt n1 pp-f np1 np1,
(87) verse (DIV2)
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yet if shee had not as well borne him in her heart by faith, as shee did in her bodie, shee had neuer beene saud:
yet if she had not as well born him in her heart by faith, as she did in her body, she had never been saved:
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(87) verse (DIV2)
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and therefore Paul saith, though wee had knowne Christ after the flesh, yet henceforth knowe wee him no more;
and Therefore Paul Says, though we had known christ After the Flesh, yet henceforth know we him no more;
cc av np1 vvz, c-acp pns12 vhd vvn np1 p-acp dt n1, av av vvb pns12 pno31 av-dx av-dc;
(87) verse (DIV2)
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but if any man bee in Christ, hee is a newe creature, 2. Cor. 5. 16. and, in Christ neither circumcision auaileth any thing,
but if any man be in christ, he is a new creature, 2. Cor. 5. 16. and, in christ neither circumcision avails any thing,
cc-acp cs d n1 vbi p-acp np1, pns31 vbz dt j n1, crd np1 crd crd cc, p-acp np1 dx n1 vvz d n1,
(87) verse (DIV2)
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nor vncircumcision, but faith which worketh by loue, Gal. 5. 6.nor uncircumcision, but faith which works by love, Gal. 5. 6.
ccx n1, cc-acp n1 r-crq vvz p-acp n1, np1 crd crd
(87) verse (DIV2)
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The consideration whereof, must mooue vs all to labour to become new creatures, and to get the graces of Gods children who are regenerate,
The consideration whereof, must move us all to labour to become new creatures, and to get the graces of God's children who Are regenerate,
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(87) verse (DIV2)
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euen true faith, true repentance, and new obedience, and not to rest in other ▪ gifts though they be most excellent.
even true faith, true Repentance, and new Obedience, and not to rest in other ▪ Gifts though they be most excellent.
av j n1, j n1, cc j n1, cc xx pc-acp vvi p-acp j-jn ▪ n2 cs pns32 vbb av-ds j.
(87) verse (DIV2)
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Againe, students that haue a great measure of knowledge and other excellent parts, as memorie, languages, &c. must learne, not to be puffed vp therewith, ( for knowledge puffeth vp, 1. Cor. 8. 1.) but withall to get the sauing graces before named;
Again, Students that have a great measure of knowledge and other excellent parts, as memory, languages, etc. must Learn, not to be puffed up therewith, (for knowledge Puffeth up, 1. Cor. 8. 1.) but withal to get the Saving graces before nam;
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(87) verse (DIV2)
1371
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for without a repentant and beleeuing heart, all the gifts they haue wil neuer saue them:
for without a repentant and believing heart, all the Gifts they have will never save them:
c-acp p-acp dt j cc vvg n1, d dt n2 pns32 vhb vmb av-x vvi pno32:
(87) verse (DIV2)
1371
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nay rather they must be abased thereby, for without true sauing faith, all other gifts bee but as so many mil-stones, to presse them deeper into the pit of destruction.
nay rather they must be abased thereby, for without true Saving faith, all other Gifts be but as so many millstones, to press them Deeper into the pit of destruction.
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(87) verse (DIV2)
1371
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12228
Secondly, here note, that many learned preachers, who haue soundly handled the word of God for the conuersion of others, shall yet themselues be condemned,
Secondly, Here note, that many learned Preachers, who have soundly handled the word of God for the conversion of Others, shall yet themselves be condemned,
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(87) verse (DIV2)
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like to the Carpenters that built Noahs Arke, and yet were drowned in the flood.
like to the Carpenters that built Noahs Ark, and yet were drowned in the flood.
av-j p-acp dt n2 cst vvd npg1 n1, cc av vbdr vvn p-acp dt n1.
(87) verse (DIV2)
1372
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The consideration whereof, must teach all Ministers, according the counsell of the Apostle, Act. 20. 28. to take heed, first, vnto themselues, and then to their flockes: so Paul bids Timothy, Take heed vnto thy selfe, and vnto learning, continue therin;
The consideration whereof, must teach all Ministers, according the counsel of the Apostle, Act. 20. 28. to take heed, First, unto themselves, and then to their flocks: so Paul bids Timothy, Take heed unto thy self, and unto learning, continue therein;
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(87) verse (DIV2)
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Neuer ▪ This word excludeth all times, as if he should say, I doe not now,Never ▪ This word excludeth all times, as if he should say, I do not now,
av ▪ d n1 vvz d n2, c-acp cs pns31 vmd vvi, pns11 vdb xx av,
(87) verse (DIV2)
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neither euer did approoue and accept you for mine owne;
neither ever did approve and accept you for mine own;
av-dx av vdd vvi cc vvi pn22 p-acp po11 d;
(87) verse (DIV2)
1375
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for in doing this thou shalt both saue thy selfe, and them that heare thee, 2. Tim. 4. 16. Secondly, to be followers of Paul in the practise of mortification, who did beate downe his bodie,
for in doing this thou shalt both save thy self, and them that hear thee, 2. Tim. 4. 16. Secondly, to be followers of Paul in the practice of mortification, who did beat down his body,
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(87) verse (DIV2)
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and bring it into subiection, least by any meanes after •e had preached to others, he himselfe should be a reprobate, 2. Cor. 9. 27. Thirdly, the people of God are here also taught their dutie;and bring it into subjection, lest by any means After •e had preached to Others, he himself should be a Reprobate, 2. Cor. 9. 27. Thirdly, the people of God Are Here also taught their duty;
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(87) verse (DIV2)
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for seeing this fearefull iudgement shall befall some ministers of the word, that notwithstanding their preaching they shall be condemned;
for seeing this fearful judgement shall befall Some Ministers of the word, that notwithstanding their preaching they shall be condemned;
c-acp vvg d j n1 vmb vvi d n2 pp-f dt n1, cst p-acp po32 vvg pns32 vmb vbi vvn;
(87) verse (DIV2)
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therefore Gods people must not rest vpon the example of their ministers liues, but cleaue fast vnto that wholesom doctrine which they gather soundly and directly out of the word of God:
Therefore God's people must not rest upon the Exampl of their Ministers lives, but cleave fast unto that wholesome Doctrine which they gather soundly and directly out of the word of God:
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his life and practise is no sure rule to follow, further then it agreeth with the word of God:
his life and practice is no sure Rule to follow, further then it agreeth with the word of God:
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and therefore Paul saith, Be followers of me, as I follow Christ, 1. Cor. 11. 1. But the word is a true rule and square,
and Therefore Paul Says, Be followers of me, as I follow christ, 1. Cor. 11. 1. But the word is a true Rule and square,
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& as many as walke according to this rule, Peace shall be vpon them, and mercy, Galat. 6. 16.
& as many as walk according to this Rule, Peace shall be upon them, and mercy, Galatians 6. 16.
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Fourthly, seeing some workers of miracles must also be condemned, this teacheth vs not to trust them which bring vnto vs doctrines,
Fourthly, seeing Some workers of Miracles must also be condemned, this Teaches us not to trust them which bring unto us doctrines,
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because they are confirmed by wonders; for such as worke wonders may deceiue themselues in the matter of their owne saluation,
Because they Are confirmed by wonders; for such as work wonders may deceive themselves in the matter of their own salvation,
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and therfore much more may they deceiue vs in this or that particular point of doctrine.
and Therefore much more may they deceive us in this or that particular point of Doctrine.
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Whereas therefore sundrie points of poperie, as Purgatorie, Pilgrimages, inuocation of Saints, and such like, are auouched to be confirmed by miracles (which no doubt were but forgeties,
Whereas Therefore sundry points of popery, as Purgatory, Pilgrimages, invocation of Saints, and such like, Are avouched to be confirmed by Miracles (which no doubt were but forgeties,
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and lying wonders) yet let it be graunted that they were true miracles, that prooueth not that we should beleeue them,
and lying wonders) yet let it be granted that they were true Miracles, that proveth not that we should believe them,
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because the word of God doth not confirme the same vnto vs;
Because the word of God does not confirm the same unto us;
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for beside that which is reuealed and recor•ed in Scripture, we must receiue no doctrine in religion, be it neuer so miraculously confirmed.
for beside that which is revealed and recor•ed in Scripture, we must receive no Doctrine in Religion, be it never so miraculously confirmed.
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Verse 23. And then will I professe to them I neuer knew you: depart from me ye workers of iniquitie.
Verse 23. And then will I profess to them I never knew you: depart from me you workers of iniquity.
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Here Christ sets downe the iust condemnation of those men which make an apologie for themselues at the day of iudgement, and wonder at their condemnation:
Here christ sets down the just condemnation of those men which make an apology for themselves At the day of judgement, and wonder At their condemnation:
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and withall he answereth them in that wherein they shall plead for themselues. The words containe three parts;
and withal he Answers them in that wherein they shall plead for themselves. The words contain three parts;
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yea euen in that time when you professed me, preached, and wrought wonders in my name,
yea even in that time when you professed me, preached, and wrought wonders in my name,
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I. A profession made by Christ to these men, that he neuer knew them. II. A commandement of Christ vnto them, Depart from me. And III. a reason of the commandement, Ye workers of iniquitie. For the profession of Christ;
I A profession made by christ to these men, that he never knew them. II A Commandment of christ unto them, Depart from me. And III. a reason of the Commandment, You workers of iniquity. For the profession of christ;
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Then, that is, in the day of Iudgement, at that time when men shall wonder at their condemnation, making apologies of their seruice to God;Then, that is, in the day of Judgement, At that time when men shall wonder At their condemnation, making apologies of their service to God;
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euen then, saith Christ, will I professe. &c. In this phrase Christ alludeth to the fact of these hypocrites,
even then, Says christ, will I profess. etc. In this phrase christ alludeth to the fact of these Hypocrites,
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for they professed the name of Christ, and did plead seruice done vnto him;
for they professed the name of christ, and did plead service done unto him;
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as if he should say, Many in that day which haue professed my name in the world, shall plead their seruice done to mee:
as if he should say, Many in that day which have professed my name in the world, shall plead their service done to me:
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but I will make another profession vnto them, that is, I will make it cleere and manifest vnto all the world, that I neuer knew them,
but I will make Another profession unto them, that is, I will make it clear and manifest unto all the world, that I never knew them,
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& that their profession of me was in vaine.
& that their profession of me was in vain.
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The words of Christs profession are of great waight and moment, containing some difficultie in regard of the sense, which must bee searched out.
The words of Christ profession Are of great weight and moment, containing Some difficulty in regard of the sense, which must be searched out.
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The knowledge of God whereby he knowes his creatures is two-fold; Generall, and Speciall. Gods generall knowledge is that, whereby he vnderstands and sees all things, both past, present, and to come:
The knowledge of God whereby he knows his creatures is twofold; General, and Special. God's general knowledge is that, whereby he understands and sees all things, both past, present, and to come:
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and in regard of this it is said, All things are naked and open before his eies with whom we haue to doe, Heb. 4. 13. And by vertue of this, Christ here foretelleth what shall be the apologie of some wicked men at the last day.
and in regard of this it is said, All things Are naked and open before his eyes with whom we have to do, Hebrew 4. 13. And by virtue of this, christ Here foretelleth what shall be the apology of Some wicked men At the last day.
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And in regard of this generall knowledge, all men are knowne vnto God, and the most secret actions of wicked wretches, Ier. 32. 18. His eies are open vnto all the waies of the sonnes of men, to giue vnto them according to their waies,
And in regard of this general knowledge, all men Are known unto God, and the most secret actions of wicked wretches, Jeremiah 32. 18. His eyes Are open unto all the ways of the Sons of men, to give unto them according to their ways,
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and according to the fruite of their workes. and according to the fruit of their works.
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The speciall knowledge of God, is that whereby he acknowledgeth, approoueth, and accepteth of his creature to bee his, vouchsafing vnto it his speciall fauour:
The special knowledge of God, is that whereby he acknowledgeth, approveth, and Accepteth of his creature to be his, vouchsafing unto it his special favour:
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now this enlargeth not it selfe to all & euery man, for some there be, on whom he will shew his fauour,
now this enlarges not it self to all & every man, for Some there be, on whom he will show his favour,
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and of them it is said, The Lord knoweth the way of the righteous, Psal. 1. 6. others there be on whom he will not shew forth his mercie,
and of them it is said, The Lord Knoweth the Way of the righteous, Psalm 1. 6. Others there be on whom he will not show forth his mercy,
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and of them it is said, The way of the wicked shall perish. Which opposition sheweth, what is meant by Gods knowledge of the godly.
and of them it is said, The Way of the wicked shall perish. Which opposition shows, what is meant by God's knowledge of the godly.
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So likewise, Rom. 11. 2. will the Lord destroy his people whom he knew before; that is, whom he approoued and loued:
So likewise, Rom. 11. 2. will the Lord destroy his people whom he knew before; that is, whom he approved and loved:
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euen then I say, I did not accept and approoue of you. From this forme of confession we are to learne sundrie points of doctrine;
even then I say, I did not accept and approve of you. From this Form of Confessi we Are to Learn sundry points of Doctrine;
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First, hereby is plainely confuted and ouerthrowne the opinion of some Protestants, who hold that Christ shed his blood for all and euery man without exception, First, hereby is plainly confuted and overthrown the opinion of Some Protestants, who hold that christ shed his blood for all and every man without exception,
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and that in regard of Gods purpose and will he died for all men;
and that in regard of God's purpose and will he died for all men;
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for Caine as well as for Abel, for Iudas as well as for Peter, and for them which shal be condemned,
for Cain as well as for Abel, for Iudas as well as for Peter, and for them which shall be condemned,
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as wel as for them which shall be saued.
as well as for them which shall be saved.
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But marke what Christ saith here to them that shall be condemned, I neuer knew you,
But mark what christ Says Here to them that shall be condemned, I never knew you,
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nor approoued of you for mine. But if Christ died effectually for all and euery man in the world without exception,
nor approved of you for mine. But if christ died effectually for all and every man in the world without exception,
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then hee bought all and euery man without exception, with the price of his blood; and if that, then euery one without exception is Christs:
then he bought all and every man without exception, with the price of his blood; and if that, then every one without exception is Christ:
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and those which are truely his, Christ will vndoubtedly acknowledge for his owne. But here we see Christ wil not acknowledge all and euery man to bee his,
and those which Are truly his, christ will undoubtedly acknowledge for his own. But Here we see christ will not acknowledge all and every man to be his,
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and therefore vndoubtedly he did not purchase by the price of his blood, all and euery man to bee his without exception.
and Therefore undoubtedly he did not purchase by the price of his blood, all and every man to be his without exception.
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I denie not, but that Christ died for all men in the sense of Scripture;
I deny not, but that christ died for all men in the sense of Scripture;
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but the word of God neuer saith, that on Gods part, and in regard of the purpose of his wil, Christ died for euery man without exception.
but the word of God never Says, that on God's part, and in regard of the purpose of his will, christ died for every man without exception.
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And whereas it is thought to be an hard speech, to say that God would haue some particular men depriued of grace and redemption by Christ, let vs well consider this one thing,
And whereas it is Thought to be an hard speech, to say that God would have Some particular men deprived of grace and redemption by christ, let us well Consider this one thing,
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and it will not seeme strange, no not in mans reason.
and it will not seem strange, no not in men reason.
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God created man in his owne image, in righteousnesse and true holinesse, and he gaue vnto him a blessed estate in an earthly paradise,
God created man in his own image, in righteousness and true holiness, and he gave unto him a blessed estate in an earthly paradise,
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and that not onely for himselfe, but for all his posteritie;
and that not only for himself, but for all his posterity;
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for whatsoeuer he receiued by creation, hee receiued not onely for himselfe, but for his posterity, beeing then a publike man,
for whatsoever he received by creation, he received not only for himself, but for his posterity, being then a public man,
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and bearing the person of whole mankinde, both in the state of his innocencie, and in his fall:
and bearing the person of Whole mankind, both in the state of his innocence, and in his fallen:
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whereupon Adam falling from that happie estate, all mankinde beeing in him, fell with him,
whereupon Adam falling from that happy estate, all mankind being in him, fell with him,
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and so lost Gods image, and that good estate which they enioyed by creation in Adam. Now consider this well,
and so lost God's image, and that good estate which they enjoyed by creation in Adam. Now Consider this well,
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if God had neuer indued man with grace, nor giuen him meanes to come by happinesse,
if God had never endued man with grace, nor given him means to come by happiness,
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but considering that by creation he gaue man happinesse, and likewise abilitie to perseuere in the same, if he would;
but considering that by creation he gave man happiness, and likewise ability to persevere in the same, if he would;
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is it any maruell, seeing all men haue of themselues lost their owne felicitie, that some should bee depriued of it for euer? nay, rather it is a wonder that all are not condemned which come of Adam; for God in his iustice without all crueltie might haue condemned euery man:
is it any marvel, seeing all men have of themselves lost their own felicity, that Some should be deprived of it for ever? nay, rather it is a wonder that all Are not condemned which come of Adam; for God in his Justice without all cruelty might have condemned every man:
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and indeede it is his endlesse mercie, that he hath giuen Christ to be a Sauiour vnto some,
and indeed it is his endless mercy, that he hath given christ to be a Saviour unto Some,
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and that any are made partakars of this saluation by Iesus Christ.
and that any Are made partakars of this salvation by Iesus christ.
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Secondly, Christ here saith of some, I neuer knew you: yet speaking of others he saith, I know my sheep, Ioh. 10. 14. and againe, I know whom I haue chosen, Ioh. 13. 18. and Paul saith, The Lord knoweth who are his, 2. Tim. 2. 19. Now frō these places we may gather, that there is an eternall worke of God, whereby hee puts a difference and distinction betweene man and man, angel and angel, acknowledging some to bee his owne,
Secondly, christ Here Says of Some, I never knew you: yet speaking of Others he Says, I know my sheep, John 10. 14. and again, I know whom I have chosen, John 13. 18. and Paul Says, The Lord Knoweth who Are his, 2. Tim. 2. 19. Now from these places we may gather, that there is an Eternal work of God, whereby he puts a difference and distinction between man and man, angel and angel, acknowledging Some to be his own,
ord, np1 av vvz pp-f d, pns11 av-x vvd pn22: av vvg pp-f n2-jn pns31 vvz, pns11 vvb po11 n1, np1 crd crd cc av, pns11 vvb r-crq pns11 vhb vvn, np1 crd crd cc np1 vvz, dt n1 vvz r-crq vbr png31, crd np1 crd crd av p-acp d n2 pns12 vmb vvi, cst pc-acp vbz dt j n1 pp-f np1, c-crq pns31 vvz dt n1 cc n1 p-acp n1 cc n1, n1 cc n1, vvg d pc-acp vbi po31 d,
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and denying the same of others.
and denying the same of Others.
cc vvg dt d pp-f n2-jn.
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If God himselfe had not auouched this in his word, no man might haue taught it;
If God himself had not avouched this in his word, no man might have taught it;
cs np1 px31 vhd xx vvn d p-acp po31 n1, dx n1 vmd vhi vvn pn31;
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but beeing here plainely expounded, it is with all reuerence to be acknowledged & receiued: and that it may be the better conceiued, two points are here to be handled.
but being Here plainly expounded, it is with all Reverence to be acknowledged & received: and that it may be the better conceived, two points Are Here to be handled.
cc-acp vbg av av-j vvn, pn31 vbz p-acp d n1 pc-acp vbi vvn cc vvn: cc cst pn31 vmb vbi dt av-jc vvn, crd n2 vbr av pc-acp vbi vvn.
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First, vpon what ground and reason God doth know some to be his, and doth not know nor acknowledge others for his owne.
First, upon what ground and reason God does know Some to be his, and does not know nor acknowledge Others for his own.
ord, p-acp r-crq n1 cc n1 np1 vdz vvi d p-acp vbi png31, cc vdz xx vvi ccx vvb n2-jn p-acp po31 d.
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Secondly, what is the fruite of this knowledge of God in man.
Secondly, what is the fruit of this knowledge of God in man.
ord, r-crq vbz dt n1 pp-f d n1 pp-f np1 p-acp n1.
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For the first, why God should know some to be his, and not others, no other reason can be giuen, but Gods good pleasure alone:
For the First, why God should know Some to be his, and not Others, no other reason can be given, but God's good pleasure alone:
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Matth. 11. 25. Christ setteth downe this distinction betweene man and man, saying, that his father hath hid the mysteries of the kingdom of heauen from some,
Matthew 11. 25. christ sets down this distinction between man and man, saying, that his father hath hid the Mysteres of the Kingdom of heaven from Some,
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and re•ealed the same to other: and re•ealed the same to other:
cc vvd dt d p-acp n-jn:
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now what is the cause hereof? It is euen so, O father (saith he) because it so pleaseth thee.
now what is the cause hereof? It is even so, Oh father (Says he) Because it so Pleases thee.
av q-crq vbz dt n1 av? pn31 vbz av av, uh n1 (vvz pns31) c-acp pn31 av vvz pno21.
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So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind, I haue loued Iacob and hated Esau, saith the Lord:
So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shows this distinction of mankind, I have loved Iacob and hated Esau, Says the Lord:
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neither did this difference come from their workes, either good or euill, for this difference God put betweene them,
neither did this difference come from their works, either good or evil, for this difference God put between them,
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before either of them had done good or euill:
before either of them had done good or evil:
c-acp d pp-f pno32 vhd vdn j cc j-jn:
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but it is wholly ascribed to the will of God, who will haue mercie on whom he will haue mercie,
but it is wholly ascribed to the will of God, who will have mercy on whom he will have mercy,
p-acp pn31 vbz av-jn vvn p-acp dt n1 pp-f np1, r-crq vmb vhi n1 p-acp ro-crq pns31 vmb vhi n1,
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we permit vnto men to vse their owne discretion in their owne affaires, and this is a sufficient reason to stoppe any other mans mouth;
we permit unto men to use their own discretion in their own affairs, and this is a sufficient reason to stop any other men Mouth;
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It is mine owne, may I not doe with mine owne what I will? Againe, in Princes Proclamations wee submit our selues to this clause (It is our pleasure:) so likewise, a man hauing a flocke of sheepe, may send some of them to the fatting for the slaughter, & others keepe for breed:It is mine own, may I not do with mine own what I will? Again, in Princes Proclamations we submit our selves to this clause (It is our pleasure:) so likewise, a man having a flock of sheep, may send Some of them to the fatting for the slaughter, & Others keep for breed:
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this God permitteth vnto man, and it is not counted cruelty among men;
this God permitteth unto man, and it is not counted cruelty among men;
d np1 vvz p-acp n1, cc pn31 vbz xx vvn n1 p-acp n2;
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now if wee giue this libertie vnto man ouer the creature, why should we not much more giue it to the creator ouer man, seeing the basest and least creature is something in regard of man,
now if we give this liberty unto man over the creature, why should we not much more give it to the creator over man, seeing the Basest and least creature is something in regard of man,
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but man is nothing vnto God? and therefore though these mysteries cannot b•• comprehended by reason,
but man is nothing unto God? and Therefore though these Mysteres cannot b•• comprehended by reason,
cc-acp n1 vbz pix p-acp np1? cc av cs d n2 vmbx n1 vvn p-acp n1,
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yet euen in reason we may see some ••semblance of the truth and equitie of them, which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein.
yet even in reason we may see Some ••semblance of the truth and equity of them, which must move us with Reverence to submit our selves to the sovereign will and pleasure of God herein.
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Vpon this ground of difference and distinction betweene man and man, we may well bee admonished to beware of the errour of some diuines, who thus define of Gods will touching mans estate;
Upon this ground of difference and distinction between man and man, we may well be admonished to beware of the error of Some Divines, who thus define of God's will touching men estate;
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they say it is the first wil of God, that euery mā in the world should be saued,
they say it is the First will of God, that every man in the world should be saved,
pns32 vvb pn31 vbz dt ord n1 pp-f np1, cst d n1 p-acp dt n1 vmd vbi vvn,
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if they would, and therefore (say they) he ministers vnto them all helps both of nature and grace, whereby they may repent and beleeue if they will.
if they would, and Therefore (say they) he Ministers unto them all helps both of nature and grace, whereby they may Repent and believe if they will.
cs pns32 vmd, cc av (vvb pns32) pns31 vvz p-acp pno32 d vvz d pp-f n1 cc n1, c-crq pns32 vmb vvi cc vvi cs pns32 vmb.
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And hauing laid downe this his first will, he then (say they) foresees that some men will not beleeue, nor perseuere in the faith:
And having laid down this his First will, he then (say they) foresees that Some men will not believe, nor persevere in the faith:
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and hereupon it is (in their conceit) that he will not know some men for his owne.
and hereupon it is (in their conceit) that he will not know Some men for his own.
cc av pn31 vbz (p-acp po32 n1) cst pns31 vmb xx vvi d n2 p-acp po31 d.
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Againe, foreseeing that others will beleeue and perseuere in faith, them he knowes and acknowledgeth to bee his;
Again, Foreseeing that Others will believe and persevere in faith, them he knows and acknowledgeth to be his;
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dealing herein like vnto a good father that hath many sonnes, who would haue them all to doe well,
dealing herein like unto a good father that hath many Sons, who would have them all to do well,
vvg av av-j p-acp dt j n1 cst vhz d n2, r-crq vmd vhi pno32 d pc-acp vdi av,
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and to haue each one a good portion; but yet seeing that some wil not become frugall and obedient, he changeth his minde, and doth disinherite them:
and to have each one a good portion; but yet seeing that Some will not become frugal and obedient, he changes his mind, and does disinherit them:
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or like vnto a good Prince, who would haue all his subiects to doe well; but seeing some to be rebels, hee is of another minde, and willeth their death.
or like unto a good Prince, who would have all his Subjects to do well; but seeing Some to be rebels, he is of Another mind, and wills their death.
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Answ. But this opinion is a meere inuention of mans braine;Answer But this opinion is a mere invention of men brain;
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for whereas they say, that God by a second acte of his will acknowledgeth some for his owne,
for whereas they say, that God by a second act of his will acknowledgeth Some for his own,
c-acp cs pns32 vvb, cst np1 p-acp dt ord n1 pp-f po31 n1 vvz d p-acp po31 d,
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so that the knowledge of God, whereby he knoweth vs to be his, is the grounde of our knowledge of him to be our God.
so that the knowledge of God, whereby he Knoweth us to be his, is the ground of our knowledge of him to be our God.
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and not others, vpon the foresight of their faith and vnbeleefe, whereas by his first will hee would haue all men to be saued, it is not true;
and not Others, upon the foresight of their faith and unbelief, whereas by his First will he would have all men to be saved, it is not true;
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for the first will of God, is to know some, and not to know others: the ground whereof, is his good pleasure alone, and no foreseene workes in them.
for the First will of God, is to know Some, and not to know Others: the ground whereof, is his good pleasure alone, and not foreseen works in them.
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And therefore it cannot be, that he should will all men to be saued equally, Caine as well as Abel ▪ Iudas as well as Peter. Againe, their opinion confutes it selfe,
And Therefore it cannot be, that he should will all men to be saved equally, Cain as well as Abel ▪ Iudas as well as Peter. Again, their opinion confutes it self,
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for God foresees mens faith and vnbeleefe, because hee hath decreed the same, and his decree depends vpon his owne will alone:
for God foresees men's faith and unbelief, Because he hath decreed the same, and his Decree depends upon his own will alone:
c-acp np1 vvz ng2 n1 cc n1, c-acp pns31 vhz vvn dt d, cc po31 n1 vvz p-acp po31 d vmb av-j:
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and therefore vnlesse we make the same thing in the same respect, both the cause and the effect, we cannot make foreseene workes the ground of difference betweene man and man.
and Therefore unless we make the same thing in the same respect, both the cause and the Effect, we cannot make foreseen works the ground of difference between man and man.
cc av cs pns12 vvb dt d n1 p-acp dt d n1, d dt n1 cc dt n1, pns12 vmbx vvi vvn vvz dt n1 pp-f n1 p-acp n1 cc n1.
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Then their comparisons are not fit: a father would haue all his children to doe well, and to enioy his portion: true;
Then their comparisons Are not fit: a father would have all his children to do well, and to enjoy his portion: true;
cs po32 n2 vbr xx j: dt n1 vmd vhi d po31 n2 pc-acp vdi av, cc pc-acp vvi po31 n1: j;
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and more then that, he would make all his children to doe well, if it lay in his power;
and more then that, he would make all his children to do well, if it lay in his power;
cc av-dc cs d, pns31 vmd vvi d po31 n2 pc-acp vdi av, cs pn31 vvb p-acp po31 n1;
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neither would he disinherite any, if it lay in his power to make them good:
neither would he disinherit any, if it lay in his power to make them good:
av-dx vmd pns31 vvi d, cs pn31 vvb p-acp po31 n1 pc-acp vvi pno32 j:
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the change of his purpose in disinheriting his sonne, ariseth vpon the impotencie of his will, that cannot doe that he would.
the change of his purpose in disinheriting his son, arises upon the impotency of his will, that cannot do that he would.
dt n1 pp-f po31 n1 p-acp n-vvg po31 n1, vvz p-acp dt n1 pp-f po31 n1, cst vmbx vdi d pns31 vmd.
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And the same must be said of the will of Princes toward their subiects: but if their should be such a will in God to haue all men saued, if hee could saue them;
And the same must be said of the will of Princes towards their Subjects: but if their should be such a will in God to have all men saved, if he could save them;
cc dt d vmb vbi vvn pp-f dt n1 pp-f n2 p-acp po32 n2-jn: cc-acp cs po32 vmd vbi d dt n1 p-acp np1 pc-acp vhi d n2 vvn, cs pns31 vmd vvi pno32;
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then vndoubtedly all men should bee saued, for who hath resisted his will? nay, whatsoeuer the Lord willeth, that doth he in heauen, in earth,
then undoubtedly all men should be saved, for who hath resisted his will? nay, whatsoever the Lord wills, that does he in heaven, in earth,
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and euery where, Dan. 4. 32.
and every where, Dan. 4. 32.
cc d c-crq, np1 crd crd
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A second point to be considered in the distinction of men, whereby God knoweth some to be his,
A second point to be considered in the distinction of men, whereby God Knoweth Some to be his,
dt ord n1 pc-acp vbi vvn p-acp dt n1 pp-f n2, c-crq np1 vvz d pc-acp vbi png31,
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and doth not acknowledge some others for his, is the fruite of this knowledge of God.
and does not acknowledge Some Others for his, is the fruit of this knowledge of God.
cc vdz xx vvi d n2-jn p-acp po31, vbz dt n1 pp-f d n1 pp-f np1.
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It is an effectuall and powerfull knowledge, working mutuall and strange effects in mans heart, towards God;
It is an effectual and powerful knowledge, working mutual and strange effects in men heart, towards God;
pn31 vbz dt j cc j n1, vvg j cc j n2 p-acp ng1 n1, p-acp np1;
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for from this, that God knoweth some to bee his, there followeth another knowledge in mans heart, whereby he knoweth God to be his God.
for from this, that God Knoweth Some to be his, there follows Another knowledge in men heart, whereby he Knoweth God to be his God.
c-acp p-acp d, cst np1 vvz d pc-acp vbi png31, a-acp vvz j-jn n1 p-acp ng1 n1, c-crq pns31 vvz np1 pc-acp vbi po31 n1.
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So Christ saith, Ioh. 10. 14. I know my sheepe, & am knowne of mine:
So christ Says, John 10. 14. I know my sheep, & am known of mine:
av np1 vvz, np1 crd crd pns11 vvb po11 n1, cc vbm vvn pp-f png11:
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looke as the sunne casts downe his beames vpon vs, by meanes whereof we againe see the body of the sunne;
look as the sun Cast down his beams upon us, by means whereof we again see the body of the sun;
vvb p-acp dt n1 vvz a-acp po31 n2 p-acp pno12, p-acp n2 c-crq pns12 av vvb dt n1 pp-f dt n1;
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euen so the knowledge of God, whereby he knoweth vs for his, worketh in our hearts a knowledge of God in vs, whereby we know him for our God.
even so the knowledge of God, whereby he Knoweth us for his, works in our hearts a knowledge of God in us, whereby we know him for our God.
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(87) verse (DIV2)
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Againe, in this knowledge of God, whereby he knoweth his elect, is contained his loue towards them,
Again, in this knowledge of God, whereby he Knoweth his elect, is contained his love towards them,
av, p-acp d n1 pp-f np1, c-crq pns31 vvz po31 j-vvn, vbz vvn po31 n1 p-acp pno32,
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for he knoweth and accepteth of man, and therefore loueth him: & this brings forth in man loue to God againe.
for he Knoweth and Accepteth of man, and Therefore loves him: & this brings forth in man love to God again.
c-acp pns31 vvz cc vvz pp-f n1, cc av vvz pno31: cc d vvz av p-acp n1 n1 p-acp np1 av.
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We loue God because hee hath loued vs first, 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people:We love God Because he hath loved us First, 1. John 4. 19. So likewise God by his knowledge chooses us to be his peculiar people:
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(87) verse (DIV2)
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and hence comes our choosing of God to be our God; for looke, as the seale sets a print in the waxe like vnto it selfe,
and hence comes our choosing of God to be our God; for look, as the seal sets a print in the wax like unto it self,
cc av vvz po12 n-vvg pp-f np1 pc-acp vbi po12 n1; p-acp vvb, c-acp dt n1 vvz dt n1 p-acp dt n1 av-j p-acp pn31 n1,
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so the knowledge of God bringeth forth such fruits in vs to Godward, as therewith God beareth and manifesteth towards vs. On the other side, there he some whom God neuer knewe, and the fruits hereof in them, bee the fruits of iustice;
so the knowledge of God brings forth such fruits in us to Godward, as therewith God bears and manifesteth towards us On the other side, there he Some whom God never knew, and the fruits hereof in them, be the fruits of Justice;
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God not knowing them, they knowe not God:
God not knowing them, they know not God:
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and the fruits of this knowledge, as loue, and giuing their hearts vnto God, they haue not.
and the fruits of this knowledge, as love, and giving their hearts unto God, they have not.
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Indeed the sinnes which men commit come not from this, that God knoweth them not, but frō the corrupt will of man:
Indeed the Sins which men commit come not from this, that God Knoweth them not, but from the corrupt will of man:
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and yet these wants of knowledge, of loue, & faith to God, as they are punishments, come from this, that God doth not know, nor acknowledge men for his.
and yet these Wants of knowledge, of love, & faith to God, as they Are punishments, come from this, that God does not know, nor acknowledge men for his.
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Now whereas this knowledge of God is powerfull in his elect to produce from thē true knowledge, affiance, & loue of God againe;
Now whereas this knowledge of God is powerful in his elect to produce from them true knowledge, affiance, & love of God again;
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we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs, that by them wee may be able to say, I knowe God to be my God, and Christ my redeemer.
we Are to be admonished to labour to feel in our hearts these graces which Are the impressions and fruits of God's knowledge of us, that by them we may be able to say, I know God to be my God, and christ my redeemer.
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Let vs therefore labour to knowe God aright, and to loue God in Christ, & in his mēbers, by true loue;
Let us Therefore labour to know God aright, and to love God in christ, & in his members, by true love;
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& to choose the true God to be our God, bestowing our hearts & affections on him:
& to choose the true God to be our God, bestowing our hearts & affections on him:
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for by these graces wee shall know certainly that God knoweth vs, loueth, and chooseth vs for his sonnes and daughters in Christ;
for by these graces we shall know Certainly that God Knoweth us, loves, and chooses us for his Sons and daughters in christ;
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because these graces in vs are the proper fruits of the knowledge & loue of God towards vs;
Because these graces in us Are the proper fruits of the knowledge & love of God towards us;
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(87) verse (DIV2)
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euen as wee may knowe the Princes broade seale by the forme of it in waxe,
even as we may know the Princes broad seal by the Form of it in wax,
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though wee neuer see the seale it selfe.
though we never see the seal it self.
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And on the contrarie, wee must take heed of that heauie iudgement of God, whereby men goe on without knowledge, loue, and affiance in God;
And on the contrary, we must take heed of that heavy judgement of God, whereby men go on without knowledge, love, and affiance in God;
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for these are fearefull tokens of his wrath, befalling those whom he neuer knew.
for these Are fearful tokens of his wrath, befalling those whom he never knew.
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The vse. 1. Whereas God knoweth some men for his owne, and will not acknowledge the same of others,The use. 1. Whereas God Knoweth Some men for his own, and will not acknowledge the same of Others,
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and that onely vpon his will & pleasure, we may see here a wōderful & vnsearchable mystery;
and that only upon his will & pleasure, we may see Here a wondered & unsearchable mystery;
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which first of all ought to stirre vs vp, not to plead with God, but in an holy reuerēce to wōder at,
which First of all ought to stir us up, not to plead with God, but in an holy Reverence to wonder At,
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& to admire his vnspeakable power & soueraignty ouer his creature:
& to admire his unspeakable power & sovereignty over his creature:
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Rom. 11. 32. God hath shut vp all vnder vnbeleefe, that he might haue mercie on all, saith the Apostle.
Rom. 11. 32. God hath shut up all under unbelief, that he might have mercy on all, Says the Apostle.
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Now he doth not reason the case further, but there staies himselfe, with an admiration of Gods wonderfull power and wisdome, crying out, O the deepnes of the riches, both of the wisedom and knowledge of God,
Now he does not reason the case further, but there stays himself, with an admiration of God's wonderful power and Wisdom, crying out, Oh the deepness of the riches, both of the Wisdom and knowledge of God,
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how vnsearchable are his iudgements, & his waies past finding out! how unsearchable Are his Judgments, & his ways passed finding out!
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v. 33. 2. This must strike our hearts with feare & trembling towards God in regard of his iudgements:
v. 33. 2. This must strike our hearts with Fear & trembling towards God in regard of his Judgments:
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the Apostle Paul speaking to the Gentiles of Gods auncient people saith, the Iewes are cut off through vnbeleefe, and thou standest by f••th;
the Apostle Paul speaking to the Gentiles of God's ancient people Says, the Iewes Are Cut off through unbelief, and thou Standest by f••th;
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& thereupon makes this vse vnto the Gentiles, Be not high minded but fe•re, Ro. 11. 20. 3. Hence we are taught, not to sooth vp our selues (as vsually we doe) on hope of mercie in the death of Christ, without some ground hereof through true grace;
& thereupon makes this use unto the Gentiles, Be not high minded but fe•re, Ro. 11. 20. 3. Hence we Are taught, not to sooth up our selves (as usually we do) on hope of mercy in the death of christ, without Some ground hereof through true grace;
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but rather with feare & trembling, so long as we haue time, to labour in the means of saluatiō, which is Gods word, prayer, Sacraments, to become true members of Christ,
but rather with Fear & trembling, so long as we have time, to labour in the means of salvation, which is God's word, prayer, Sacraments, to become true members of christ,
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because we may deceiue our selues with a vaine profession: for though Gods mercie be endlesse in it selfe, yet it admits restraint to vs-ward;
Because we may deceive our selves with a vain profession: for though God's mercy be endless in it self, yet it admits restraint to usward;
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& indeed it shall neuer be extended to all, nay not to many that in their life time made full account thereof in their vaine perswasions.
& indeed it shall never be extended to all, nay not to many that in their life time made full account thereof in their vain persuasions.
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A third point here to be obserued is this;
A third point Here to be observed is this;
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that such as professed Christs name here on earth, & yet after shall be condēned, neuer had true faith,
that such as professed Christ name Here on earth, & yet After shall be condemned, never had true faith,
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nor true repentance, sound loue, nor hope; they might haue some kinde of faith, I confesse, & many other excellēt gifts;
nor true Repentance, found love, nor hope; they might have Some kind of faith, I confess, & many other excellent Gifts;
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but if they had had true faith, therby they should haue pleased God, & bin approoued of Christ,
but if they had had true faith, thereby they should have pleased God, & been approved of christ,
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(87) verse (DIV2)
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& so at sometime also, haue bin accepted & acknowledged of him for his owne.
& so At sometime also, have been accepted & acknowledged of him for his own.
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For this wee must learne and hold as the truth of God, that where true faith, loue,
For this we must Learn and hold as the truth of God, that where true faith, love,
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and hope are truely wrought, there they remaine for euer, at least in the roote;
and hope Are truly wrought, there they remain for ever, At least in the root;
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Secondly, to professe loue and worship to God, and yet not to performe duties of loue and mercie vnto men:
Secondly, to profess love and worship to God, and yet not to perform duties of love and mercy unto men:
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(87) verse (DIV2)
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they may seeme for a time to bee lost, but yet neuer can be quite extinct, for the gifts and calling of God are without repentance, Rom. 11. 29.
they may seem for a time to be lost, but yet never can be quite extinct, for the Gifts and calling of God Are without Repentance, Rom. 11. 29.
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Fourthly, here it is plaine, that those whom Christ will not saue, hee neuer knewe;
Fourthly, Here it is plain, that those whom christ will not save, he never knew;
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hence it followes, that whom he knowes to bee his, them he wil know to be his for euer.
hence it follows, that whom he knows to be his, them he will know to be his for ever.
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This point must be remembred, because it is the true foundation and ground of the saluation of mens soules:
This point must be remembered, Because it is the true Foundation and ground of the salvation of men's Souls:
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we are said to bee saued by faith, and by the word of God, yet onely as by meanes, not as causes:
we Are said to be saved by faith, and by the word of God, yet only as by means, not as Causes:
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(87) verse (DIV2)
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but the onely cause of our saluation, and of the meanes that brings vs thereto, is this knowledge of God, whereby he accepteth and approoueth vs to be his owne.
but the only cause of our salvation, and of the means that brings us thereto, is this knowledge of God, whereby he Accepteth and approveth us to be his own.
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Hence we may gather, that those who are elect vnto saluation, shall neuer perish;
Hence we may gather, that those who Are elect unto salvation, shall never perish;
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for whom God once knowes to be his, them he knowes to be his for euer:
for whom God once knows to be his, them he knows to be his for ever:
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& therfore Mat. 24. 24. it is made a thing impossible that the elect should perish:
& Therefore Mathew 24. 24. it is made a thing impossible that the elect should perish:
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and the Apostle takes it for granted, that the election of God is vnchangeable, Rom. 9. 11. remaining euer, according to his purpose.
and the Apostle Takes it for granted, that the election of God is unchangeable, Rom. 9. 11. remaining ever, according to his purpose.
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This knowledge of God, is that foundatiō which remaineth sure, 2. Tim. 2. 19. The first grace of all is Gods fauour, choosing some men to be his of his meere good will;
This knowledge of God, is that Foundation which remains sure, 2. Tim. 2. 19. The First grace of all is God's favour, choosing Some men to be his of his mere good will;
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and this first grace, to whomsoeuer it is vouchsafed, remaineth for euer, admitting no change nor alteration, nor interruption.
and this First grace, to whomsoever it is vouchsafed, remains for ever, admitting no change nor alteration, nor interruption.
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(87) verse (DIV2)
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This doctrine must be remembred, as the staie of our faith, and a sure foundation of sound comfort in any distresse:
This Doctrine must be remembered, as the stay of our faith, and a sure Foundation of found Comfort in any distress:
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for true beleeuers in time of affliction finde in themselues much vnbeleefe, and great pronenesse to fall away from God.
for true believers in time of affliction find in themselves much unbelief, and great proneness to fallen away from God.
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Yet here they haue a sure stay whereon to rest, they must goe out of themselues,
Yet Here they have a sure stay whereon to rest, they must go out of themselves,
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and fasten their faith on Gods election, knowing hence, that though they be fraile and subiect to fall away of themselues,
and fasten their faith on God's election, knowing hence, that though they be frail and Subject to fallen away of themselves,
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(87) verse (DIV2)
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yet their saluation remaines fast, grounded on the knowledge and election of God.
yet their salvation remains fast, grounded on the knowledge and election of God.
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So the Apostle Paul comforts himselfe and the godly, Rom. 8. 32, 33. It is God that iustifies, who shall condemne? and verse 35. Who shall seuer vs from the Loue of God in Christ, whereby hee loueth vs? And indeede,
So the Apostle Paul comforts himself and thee godly, Rom. 8. 32, 33. It is God that Justifies, who shall condemn? and verse 35. Who shall sever us from the Love of God in christ, whereby he loves us? And indeed,
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(87) verse (DIV2)
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if a man haue receiued true assurance of Gods fauour, though but once in all his life;
if a man have received true assurance of God's favour, though but once in all his life;
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(87) verse (DIV2)
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yet by that one signe hee may assure himselfe of his saluation, vpon this ground, that Gods loue is vnchangeable,
yet by that one Signen he may assure himself of his salvation, upon this ground, that God's love is unchangeable,
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though euer after he liue in temptation; for whom God loueth, hee loueth to the end, Ioh. 13. 1. Depart from me ] This is Christs commandement to those whom he neuer knew, though they professed his name;
though ever After he live in temptation; for whom God loves, he loves to the end, John 13. 1. Depart from me ] This is Christ Commandment to those whom he never knew, though they professed his name;
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and it is a most fearefull commandement, beeing all one with that, Matth. 25. 41. Goe ye cursed into euerlasting fire.
and it is a most fearful Commandment, being all one with that, Matthew 25. 41. Go you cursed into everlasting fire.
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Now hence wee may gather, that the second death is properly a separation from the comfortable fellowship of the Father, the Sonne, and the holy Ghost;
Now hence we may gather, that the second death is properly a separation from the comfortable fellowship of the Father, the Son, and the holy Ghost;
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and withall, a sense and feeling of Gods wrath in that separation.
and withal, a sense and feeling of God's wrath in that separation.
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(87) verse (DIV2)
1387
Page 532
12411
This appeares by the contrary, for life euerlasting stands in fellowship with God the Father, the Sonne, and the holy Ghost.
This appears by the contrary, for life everlasting Stands in fellowship with God the Father, the Son, and the holy Ghost.
np1 vvz p-acp dt n-jn, p-acp n1 j vvz p-acp n1 p-acp np1 dt n1, dt n1, cc dt j n1.
(87) verse (DIV2)
1387
Page 532
12412
Now here a question may be asked, concerning the suffering of Christ; for our doctrine is, that he suffered the second death:
Now Here a question may be asked, Concerning the suffering of christ; for our Doctrine is, that he suffered the second death:
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(87) verse (DIV2)
1387
Page 532
12413
whether then was he seuered from God in his suffering? Answer. Christ our Sauiour on the crosse stood in our roome and stead, hee bare vpon him the sinnes of his elect,
whither then was he severed from God in his suffering? Answer. christ our Saviour on the cross stood in our room and stead, he bore upon him the Sins of his elect,
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(87) verse (DIV2)
1387
Page 532
12414
and for substance, the whole punishment due to the same, which was both the first and second death:
and for substance, the Whole punishment due to the same, which was both the First and second death:
cc p-acp n1, dt j-jn n1 j-jn p-acp dt d, r-crq vbds d dt ord cc ord n1:
(87) verse (DIV2)
1387
Page 532
12415
but yet concerning the suffering of the second death, there remaines some difficultie.
but yet Concerning the suffering of the second death, there remains Some difficulty.
cc-acp av vvg dt n1 pp-f dt ord n1, a-acp vvz d n1.
(87) verse (DIV2)
1387
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12416
Touching it therefore wee must hold this ground, that our Sauiour Christ suffered the second death,
Touching it Therefore we must hold this ground, that our Saviour christ suffered the second death,
vvg pn31 av pns12 vmb vvi d n1, cst po12 n1 np1 vvd dt ord n1,
(87) verse (DIV2)
1387
Page 532
12417
so farre forth as the suffering thereof might stand with the vnion of his two natures,
so Far forth as the suffering thereof might stand with the Union of his two nature's,
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(87) verse (DIV2)
1387
Page 532
12418
and with the holinesse and dignitie of his person: and here these cau•ats must be marked.
and with the holiness and dignity of his person: and Here these cau•ats must be marked.
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(87) verse (DIV2)
1387
Page 532
12419
I. Caueat. That in his manhood he endured a very true separation from the Godhead, and from his Father;I Caveat. That in his manhood he endured a very true separation from the Godhead, and from his Father;
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(87) verse (DIV2)
1388
Page 532
12420
yet not in regard of subsisting and beeing, but of sense and feeling onely:
yet not in regard of subsisting and being, but of sense and feeling only:
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(87) verse (DIV2)
1388
Page 532
12421
and therefore hee cried, My God, my God, why hast thou forsaken mee? hauing for a time no sense of Gods fauour,
and Therefore he cried, My God, my God, why hast thou forsaken me? having for a time no sense of God's favour,
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(87) verse (DIV2)
1388
Page 532
12422
but onely the feeling of his wrath and displeasure. II. Caueat. In his passion he did indure the sorrows of the second death;
but only the feeling of his wrath and displeasure. II Caveat. In his passion he did endure the sorrows of the second death;
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(87) verse (DIV2)
1388
Page 532
12423
he did not die the second death, for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing:
he did not die the second death, for then he should have been overcome and utterly separated from his father in subsisting and being:
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(87) verse (DIV2)
1389
Page 532
12424
but he suffered the second death, and in suffering ouercame it;
but he suffered the second death, and in suffering overcame it;
cc-acp pns31 vvd dt ord n1, cc p-acp vvg vvd pn31;
(87) verse (DIV2)
1389
Page 532
12425
as a man may be at the point of death, & feele the paines of the first death, and yet recouer.
as a man may be At the point of death, & feel the pains of the First death, and yet recover.
c-acp dt n1 vmb vbi p-acp dt n1 pp-f n1, cc vvb dt n2 pp-f dt ord n1, cc av vvi.
(87) verse (DIV2)
1389
Page 532
12426
III. Caueat. Christ endured the paines of the damned, yet not in that manner which the damned doe;III. Caveat. christ endured the pains of the damned, yet not in that manner which the damned doe;
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(87) verse (DIV2)
1390
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Eph. 2. 20, 21. neither is their saluatiō in any other:
Ephesians 2. 20, 21. neither is their salvation in any other:
np1 crd crd, crd d vbz po32 n1 p-acp d n-jn:
(88) verse (DIV2)
1408
Page 537
12427
for hee endured them on th• crosse, they in the place of the damned; Christ suffered thē for a while, they endure them for euer;
for he endured them on th• cross, they in the place of the damned; christ suffered them for a while, they endure them for ever;
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(87) verse (DIV2)
1390
Page 532
12428
Christ suffered the second death, yet so as it preuailed not against him;
christ suffered the second death, yet so as it prevailed not against him;
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(87) verse (DIV2)
1390
Page 532
12429
but the damned are ouerwhelmed of it, it preuailes ouer them, and causeth them to blaspheme God:
but the damned Are overwhelmed of it, it prevails over them, and Causes them to Blaspheme God:
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(87) verse (DIV2)
1390
Page 532
12430
now their blasphemie increaseth their sinne, and their sinne causeth their torments to be multiplied for euer.
now their blasphemy increases their sin, and their sin Causes their torments to be multiplied for ever.
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(87) verse (DIV2)
1390
Page 532
12431
This doctrine is sutable to the word of God, and to reason:
This Doctrine is suitable to the word of God, and to reason:
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(87) verse (DIV2)
1390
Page 532
12432
for in mans reason, the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule.
for in men reason, the death of the body could not be a remedy to such Persons as Are condemned to a double death both of body and soul.
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(87) verse (DIV2)
1390
Page 532
12433
Vses. 1. Seeing the second death is a separation of man from God for euer, we must labour in this life to haue some true fellowship with God the Father, the Sonne, and the holy Ghost; Uses. 1. Seeing the second death is a separation of man from God for ever, we must labour in this life to have Some true fellowship with God the Father, the Son, and the holy Ghost;
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(87) verse (DIV2)
1391
Page 532
12434
that hauing it once, we may enioy the same for euer. This fellowshippe we shall come vnto in the right vse of the word and Sacraments, and praier;
that having it once, we may enjoy the same for ever. This fellowship we shall come unto in the right use of the word and Sacraments, and prayer;
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(87) verse (DIV2)
1391
Page 533
12435
for in the word and Sacraments God condescends to speak vnto vs, and to deale familiarly with vs,
for in the word and Sacraments God condescends to speak unto us, and to deal familiarly with us,
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(87) verse (DIV2)
1391
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12436
and in praier we talke with God.
and in prayer we talk with God.
cc p-acp n1 pns12 vvb p-acp np1.
(87) verse (DIV2)
1391
Page 533
12437
II. Use. Note also to whome this commandement is spoken, Depart from me; namely, to such as come neare vnto God with their lips,II Use. Note also to whom this Commandment is spoken, Depart from me; namely, to such as come near unto God with their lips,
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(87) verse (DIV2)
1392
Page 533
12438
but yet keepe their hearts farre from him:
but yet keep their hearts Far from him:
cc-acp av vvi po32 n2 av-j p-acp pno31:
(87) verse (DIV2)
1392
Page 533
12439
in consideration whereof we must not content our selues to professe the name of Christ outwardly,
in consideration whereof we must not content our selves to profess the name of christ outwardly,
p-acp n1 c-crq pns12 vmb xx vvi po12 n2 pc-acp vvi dt n1 pp-f np1 av-j,
(87) verse (DIV2)
1392
Page 533
12440
but we must draw neere to God with all our affections, our loue, ioy, feare, and confidence, and yeild obedience to his commandements;
but we must draw near to God with all our affections, our love, joy, Fear, and confidence, and yield Obedience to his Commandments;
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(87) verse (DIV2)
1392
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12441
so shall we escape this fearefull commandement of finall departure from him. Ye workers of iniquitie ] This is the reason of the commandement:
so shall we escape this fearful Commandment of final departure from him. You workers of iniquity ] This is the reason of the Commandment:
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(87) verse (DIV2)
1392
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12442
for the better vnderstanding whereof, this question must be handled: How these men, that make such profession, can be called workers of iniquitie;
for the better understanding whereof, this question must be handled: How these men, that make such profession, can be called workers of iniquity;
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(87) verse (DIV2)
1393
Page 533
12443
many of whome vndoubtedly, liued a ciuill and vnblam•able life outwardly, and could not be charged with any horrible capitall sinnes.
many of whom undoubtedly, lived a civil and vnblam•able life outwardly, and could not be charged with any horrible capital Sins.
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(87) verse (DIV2)
1393
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Ans. There be many great sinnes for which men may be called workers of iniquitie,Ans. There be many great Sins for which men may be called workers of iniquity,
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(87) verse (DIV2)
1393
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and be as vile in the sight of God as the murtherer and adulterer, though for outward life they be vnblameable:
and be as vile in the sighed of God as the murderer and adulterer, though for outward life they be unblameable:
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(87) verse (DIV2)
1393
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12446
as first hypocrisi•, which is proper to the professors of religion, when as they content themselues to hold religion outwardly,
as First hypocrisi•, which is proper to the professors of Religion, when as they content themselves to hold Religion outwardly,
c-acp ord n1, r-crq vbz j p-acp dt n2 pp-f n1, c-crq c-acp pns32 vvb px32 pc-acp vvi n1 av-j,
(87) verse (DIV2)
1393
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12447
but yet doe not bring their hearts nor conforme their liues to their outward profession.
but yet do not bring their hearts nor conform their lives to their outward profession.
cc-acp av vdb xx vvi po32 n2 ccx vvi po32 n2 p-acp po32 j n1.
(87) verse (DIV2)
1393
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12449
for we must loue and serue God in the works of brotherly loue. Thirdly, to haue the heart addicted to this or that sinne or sinnes;
for we must love and serve God in the works of brotherly love. Thirdly, to have the heart addicted to this or that sin or Sins;
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(87) verse (DIV2)
1393
Page 533
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whether secret or open in regard of the world it skilleth not:
whither secret or open in regard of the world it skilleth not:
cs j-jn cc j p-acp n1 pp-f dt n1 pn31 vvz xx:
(87) verse (DIV2)
1393
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for this is to be a worker of iniquitie in Gods sight, when the heart taketh a setled delight in any sinne.
for this is to be a worker of iniquity in God's sighed, when the heart Takes a settled delight in any sin.
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(87) verse (DIV2)
1393
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And they are not so called because their iniquitie is alwaies outward and seene to the world.
And they Are not so called Because their iniquity is always outward and seen to the world.
cc pns32 vbr xx av vvn c-acp po32 n1 vbz av j cc vvn p-acp dt n1.
(87) verse (DIV2)
1393
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12453
Lastly, all the sinnes of the first table, especially the sinnes against the two first commandements,
Lastly, all the Sins of the First table, especially the Sins against the two First Commandments,
ord, d dt n2 pp-f dt ord n1, av-j dt n2 p-acp dt crd ord n2,
(87) verse (DIV2)
1393
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as not to know God, not to loue God, or to trust in him aboue all, not to worship him in heart and life together;
as not to know God, not to love God, or to trust in him above all, not to worship him in heart and life together;
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(87) verse (DIV2)
1393
Page 533
12455
these are all works of iniquitie, greater then the sinnes of the second table in their kind:
these Are all works of iniquity, greater then the Sins of the second table in their kind:
d vbr d n2 pp-f n1, jc cs dt n2 pp-f dt ord n1 p-acp po32 n1:
(87) verse (DIV2)
1393
Page 533
12456
and in regard of these also, professors are called workers of iniquitie.
and in regard of these also, professors Are called workers of iniquity.
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(87) verse (DIV2)
1393
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12457
Vses. 1. Whereas Christ calleth those professors, workers of iniquitie, whose profession couered their sinnes frō mens sight; Uses. 1. Whereas christ calls those professors, workers of iniquity, whose profession covered their Sins from men's sighed;
vvz. crd cs np1 vvz d n2, n2 pp-f n1, r-crq n1 vvd po32 n2 p-acp ng2 n1;
(87) verse (DIV2)
1394
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12458
we may note, that Christ is a very ••rict obseruer of mens waies, euen of the most secret sinnes, which appeare not to the world:
we may note, that christ is a very ••rict observer of men's ways, even of the most secret Sins, which appear not to the world:
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(87) verse (DIV2)
1394
Page 533
12459
though men may be deceiued by professours in this world, yet Christ cannot be deceiued; but at the last day of iudgement he will finde them out what they be.
though men may be deceived by professors in this world, yet christ cannot be deceived; but At the last day of judgement he will find them out what they be.
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(87) verse (DIV2)
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Page 534
12460
Many deceiue themselues with a perswasion of mercie, because Christ is a Sauiour, and so presume to goe on in sinne;
Many deceive themselves with a persuasion of mercy, Because christ is a Saviour, and so presume to go on in sin;
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(87) verse (DIV2)
1394
Page 534
12461
but they must knowe, that Christ is also a seuere iudge, who doth straitly obserue mens sins,
but they must know, that christ is also a severe judge, who does straitly observe men's Sins,
cc-acp pns32 vmb vvi, cst np1 vbz av dt j n1, r-crq vdz av-j vvi ng2 n2,
(87) verse (DIV2)
1394
Page 534
12462
and will condemne the workers of iniquitie, as well as pardon them that repent:
and will condemn the workers of iniquity, as well as pardon them that Repent:
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(87) verse (DIV2)
1394
Page 534
12463
and therefore we must not •latter our selues to liue in sin, because he is a Sauiour;
and Therefore we must not •latter our selves to live in since, Because he is a Saviour;
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(87) verse (DIV2)
1394
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12464
but rather feare to sinne, because hee is a seuere iudge against all iniquitie. II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts,
but rather Fear to sin, Because he is a severe judge against all iniquity. II This shows that christ prefers an honest and godly life above most worthy Gifts,
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(87) verse (DIV2)
1394
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12465
euen before the gifts of Prophecie ▪ and Miracles;
even before the Gifts of Prophecy ▪ and Miracles;
av p-acp dt n2 pp-f n1 ▪ cc n2;
(87) verse (DIV2)
1395
Page 534
12466
and therefore our principall care must be, to frame our hearts and liues to true obedience vnto our God in all his commaundements. III. This must stirre vs vp to true and vnfained repentance.
and Therefore our principal care must be, to frame our hearts and lives to true Obedience unto our God in all his Commandments. III. This must stir us up to true and unfeigned Repentance.
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(87) verse (DIV2)
1395
Page 534
12467
If wee haue not yet repented, it must mooue vs to beginne it: if wee haue repented, wee must doe it more;
If we have not yet repented, it must move us to begin it: if we have repented, we must do it more;
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(87) verse (DIV2)
1396
Page 534
12468
for Christ will pronounce a fearefull sentence of condemnation vpon many professours, because they liue in sinne,
for christ will pronounce a fearful sentence of condemnation upon many professors, Because they live in sin,
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(87) verse (DIV2)
1396
Page 534
12469
though they haue prophecied in his name, and cast ou• deuils, and done many great workes;
though they have prophesied in his name, and cast ou• Devils, and done many great works;
cs pns32 vhb vvn p-acp po31 n1, cc vvd n1 n2, cc vdn d j n2;
(87) verse (DIV2)
1396
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12470
yet because they haue beene in heart addicted to some sinnes, hee shall say vnto them at the last day, Depart from mee, and goe yee cursed into euerlasting ••r•.
yet Because they have been in heart addicted to Some Sins, he shall say unto them At the last day, Depart from me, and go ye cursed into everlasting ••r•.
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(87) verse (DIV2)
1396
Page 534
12471
The horrour whereof, seeing Christ hath so long before made it knowne vnto vs, ought to mooue vs to humble our selues, to turne vnto God,
The horror whereof, seeing christ hath so long before made it known unto us, ought to move us to humble our selves, to turn unto God,
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(87) verse (DIV2)
1396
Page 534
12472
and to breake off the course of our sinnes, euen in the purpose of our hearts.
and to break off the course of our Sins, even in the purpose of our hearts.
cc pc-acp vvi a-acp dt n1 pp-f po12 n2, av p-acp dt n1 pp-f po12 n2.
(87) verse (DIV2)
1396
Page 534
12473
And if wee will not now tremble and turne, the day will come when wee shall heare a fearefull commaundement,
And if we will not now tremble and turn, the day will come when we shall hear a fearful Commandment,
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(87) verse (DIV2)
1396
Page 534
12474
and obey it, and no• bee able to turne from it:
and obey it, and no• be able to turn from it:
cc vvi pn31, cc n1 vbb j pc-acp vvi p-acp pn31:
(87) verse (DIV2)
1396
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12475
but if wee shal now turne to God by true repentance and new obedience, we shall in that day heare the blessed voyce of absolution vpon our selues,
but if we shall now turn to God by true Repentance and new Obedience, we shall in that day hear the blessed voice of absolution upon our selves,
cc-acp cs pns12 vmb av vvi p-acp np1 p-acp j n1 cc j n1, pns12 vmb p-acp d n1 vvi dt j-vvn n1 pp-f n1 p-acp po12 n2,
(87) verse (DIV2)
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when as the feareful sentence of condemna•ion shall be pronounced vpon others.
when as the fearful sentence of condemna•ion shall be pronounced upon Others.
c-crq c-acp dt j n1 pp-f n1 vmb vbi vvn p-acp n2-jn.
(87) verse (DIV2)
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IV. Whereas many men shall be condemned, because in heart they haue beene addicted to some open or secret sinnes, wee must in the feare of God labour to purge our hearts from all sinne,
IV. Whereas many men shall be condemned, Because in heart they have been addicted to Some open or secret Sins, we must in the Fear of God labour to purge our hearts from all sin,
np1 cs d n2 vmb vbi vvn, c-acp p-acp n1 pns32 vhb vbn vvn p-acp d j cc j-jn n2, pns12 vmb p-acp dt n1 pp-f np1 n1 pc-acp vvi po12 n2 p-acp d n1,
(87) verse (DIV2)
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so as wee bee not addicted to any one sinne, with purpose to liue therein:
so as we be not addicted to any one sin, with purpose to live therein:
av c-acp pns12 vbb xx vvn p-acp d crd n1, p-acp n1 pc-acp vvi av:
(87) verse (DIV2)
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yea wee must labour to turne our selues from euery euill way, from sinnes in thought, in affections, in behauiour, and actions.
yea we must labour to turn our selves from every evil Way, from Sins in Thought, in affections, in behaviour, and actions.
uh pns12 vmb vvi pc-acp vvi po12 n2 p-acp d j-jn n1, p-acp n2 p-acp n1, p-acp n2, p-acp n1, cc n2.
(87) verse (DIV2)
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The purpose of our heart mu•t bee, not to liue in any one sinne, so as if wee fall, wee may yet truely say, it was against our purpose and intent:
The purpose of our heart mu•t be, not to live in any one sin, so as if we fallen, we may yet truly say, it was against our purpose and intent:
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(87) verse (DIV2)
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and therefore we must labour to bee renued in the spirit of our mindes, euen in the most secret part of our soules.
and Therefore we must labour to be renewed in the Spirit of our minds, even in the most secret part of our Souls.
cc av pns12 vmb vvi pc-acp vbi j-vvn p-acp dt n1 pp-f po12 n2, av p-acp dt av-ds j-jn n1 pp-f po12 n2.
(87) verse (DIV2)
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It is not enough to leaue sinne when it leaues vs, by reason of weakenesse, or want of opportunitie:
It is not enough to leave sin when it leaves us, by reason of weakness, or want of opportunity:
pn31 vbz xx av-d pc-acp vvi n1 c-crq pn31 vvz pno12, p-acp n1 pp-f n1, cc n1 pp-f n1:
(87) verse (DIV2)
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thus doth many an aged man, who hauing liued in lewdnesse and lust ▪ all his youth, doth at length, by reason of weakenesse in olde age, leaue those sinnes in practise;
thus does many an aged man, who having lived in Lewdness and lust ▪ all his youth, does At length, by reason of weakness in old age, leave those Sins in practice;
av vdz d dt j-vvn n1, r-crq vhg vvn p-acp n1 cc n1 ▪ d po31 n1, vdz p-acp n1, p-acp n1 pp-f n1 p-acp j n1, vvb d n2 p-acp n1;
(87) verse (DIV2)
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but yet his heart is still addicted to them, and therefore euen then when hee cannot goe without a staffe, will hee take great delight in rehearsing and remembring the trickes of his youth.
but yet his heart is still addicted to them, and Therefore even then when he cannot go without a staff, will he take great delight in rehearsing and remembering the tricks of his youth.
cc-acp av po31 n1 vbz av vvn p-acp pno32, cc av av-j av c-crq pns31 vmbx vvi p-acp dt n1, vmb pns31 vvi j n1 p-acp vvg cc vvg dt n2 pp-f po31 n1.
(87) verse (DIV2)
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Now this man hath no repentance, for his delight in the remembrance of sinne past, is all one before God,
Now this man hath no Repentance, for his delight in the remembrance of sin past, is all one before God,
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(87) verse (DIV2)
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as if hee had liued still in the practise thereof:
as if he had lived still in the practice thereof:
c-acp cs pns31 vhd vvn av p-acp dt n1 av:
(87) verse (DIV2)
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our prayer therefore must be with Dauid, to the Lord continually, that hee would incline our hearts vnto his commaundements,
our prayer Therefore must be with David, to the Lord continually, that he would incline our hearts unto his Commandments,
po12 n1 av vmb vbi p-acp np1, p-acp dt n1 av-j, cst pns31 vmd vvi po12 n2 p-acp po31 n2,
(87) verse (DIV2)
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and not to couetousnesse, or any other sinne, Psal. 119. 36.and not to covetousness, or any other sin, Psalm 119. 36.
cc xx p-acp n1, cc d j-jn n1, np1 crd crd
(87) verse (DIV2)
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Thomas desired but to put his finger into his side, but we must goe further,Thomas desired but to put his finger into his side, but we must go further,
np1 vvd p-acp pc-acp vvi po31 n1 p-acp po31 n1, p-acp pns12 vmb vvi av-jc,
(88) verse (DIV2)
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Verse 24. Whosoeuer then heareth of me these words, and doth the same, I will liken him to a wise man which hath builded his house on a rocke.
Verse 24. Whosoever then hears of me these words, and does the same, I will liken him to a wise man which hath built his house on a rock.
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(88) verse (DIV2)
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25. And the raine fell, and the floods came, and the windes blew and beat vpon that house, and it fell not;
25. And the rain fell, and the floods Come, and the winds blew and beatrice upon that house, and it fell not;
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(88) verse (DIV2)
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for it was grounded on a rocke.
for it was grounded on a rock.
c-acp pn31 vbds vvn p-acp dt n1.
(88) verse (DIV2)
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After the deliuery of many notable instructions in this sermon of our Sauiour Christ, whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church;
After the delivery of many notable instructions in this sermon of our Saviour christ, whereby he hath sufficiently showed himself to be the true Prophet and Doctor of his Church;
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(88) verse (DIV2)
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in this verse, and those which follow, to the 28. he comes to lay downe the conclusion of this excellēt sermon, wherein he doth stirre vp his hearers to a notable duty;
in this verse, and those which follow, to the 28. he comes to lay down the conclusion of this excellent sermon, wherein he does stir up his hearers to a notable duty;
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(88) verse (DIV2)
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namely, that they should not make light account of his doctrine, contenting themselues barely to heare, reade, or to learne the same;
namely, that they should not make Light account of his Doctrine, contenting themselves barely to hear, read, or to Learn the same;
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(88) verse (DIV2)
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but further, to goe about the practise thereof in their liues and conuersations.
but further, to go about the practice thereof in their lives and conversations.
cc-acp av-jc, pc-acp vvi p-acp dt n1 av p-acp po32 n2 cc n2.
(88) verse (DIV2)
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And for the effecting hereof, hee laies downe here at large, the fruite of true obedience to the word.
And for the effecting hereof, he lays down Here At large, the fruit of true Obedience to the word.
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(88) verse (DIV2)
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In this conclusion are these points contained: I. A maine dutie to be done of all his hearers;
In this conclusion Are these points contained: I A main duty to be done of all his hearers;
p-acp d n1 vbr d n2 vvn: uh dt j n1 pc-acp vbi vdn pp-f d po31 n2;
(88) verse (DIV2)
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that is, to heare and doe the words of Christ. Whosoeuer heareth these my words, & doth the same.
that is, to hear and do the words of christ. Whosoever hears these my words, & does the same.
d vbz, pc-acp vvi cc vdb dt n2 pp-f np1. r-crq vvz d po11 n2, cc vdz dt d.
(88) verse (DIV2)
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II. The propertie of this dutie; it is a note of great wisedome. I will liken him to a wise man, &c. III. The fruite of this dutie;
II The property of this duty; it is a note of great Wisdom. I will liken him to a wise man, etc. III. The fruit of this duty;
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(88) verse (DIV2)
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Safetie and securitie against all per•ls of bodie and soule, in the 25. verse:Safety and security against all per•ls of body and soul, in the 25. verse:
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(88) verse (DIV2)
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all which are amplified by their contraries, in the 26. and 27. verses, as we shal see in their place.
all which Are amplified by their contraries, in the 26. and 27. Verses, as we shall see in their place.
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(88) verse (DIV2)
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The first point is the maine dutie of euery good hearer, namely, to ioyne practise with knowledge of the word of Christ.
The First point is the main duty of every good hearer, namely, to join practice with knowledge of the word of christ.
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(88) verse (DIV2)
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This dutie is oft vrged vpon vs by the holy Ghost, Rom. 2. 12. Not the hearers of the Law,
This duty is oft urged upon us by the holy Ghost, Rom. 2. 12. Not the hearers of the Law,
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(88) verse (DIV2)
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but the doers thereof shall bee iustified before God: but the doers thereof shall be justified before God:
cc-acp dt n2 av vmb vbi vvn p-acp np1:
(88) verse (DIV2)
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and Saint Iames stands long on this dutie, Iam. 1. 22. Be the doers of the word,
and Saint James Stands long on this duty, Iam. 1. 22. Be the doers of the word,
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(88) verse (DIV2)
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and not hearers onely, deceiuing your own• soules: and not hearers only, deceiving your own• Souls:
cc xx n2 av-j, vvg po22 n1 n2:
(88) verse (DIV2)
1401
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which after he enforceth both by the vanitie of hearing without doing, v. 23, 24. & by the blessing that accompanies obedient hearing, v. 25. & Luk. 11. 27, 28. when a woman in admiration at Christs doctrine, pronounced her blessed that bare him;
which After he enforceth both by the vanity of hearing without doing, v. 23, 24. & by the blessing that Accompanies obedient hearing, v. 25. & Luk. 11. 27, 28. when a woman in admiration At Christ Doctrine, pronounced her blessed that bore him;
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(88) verse (DIV2)
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Christ answered, •ay rath•r blessed are they that hear the word of God, & keepe it.
christ answered, •ay rath•r blessed Are they that hear the word of God, & keep it.
np1 vvd, vmb av vvn vbr pns32 cst vvb dt n1 pp-f np1, cc vvi pn31.
(88) verse (DIV2)
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And in the parable of the sower, Mat. 13. there are 4. kinds of hearers, three bad,
And in the parable of the sour, Mathew 13. there Are 4. Kinds of hearers, three bad,
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(88) verse (DIV2)
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& one onely good, who doe heare, know, receiue, embrace the word of God, & withall bring forth fruit plentifully.
& one only good, who do hear, know, receive, embrace the word of God, & withal bring forth fruit plentifully.
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(88) verse (DIV2)
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And naturall reason may perswade vs of the waight of this duty;
And natural reason may persuade us of the weight of this duty;
cc j n1 vmb vvi pno12 pp-f dt n1 pp-f d n1;
(88) verse (DIV2)
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for the best learning that men haue in humane things is too little, or of no vse, without practise ▪ much lesse can diuine doctrine then profit a man, without obedience be ioyned therewith.
for the best learning that men have in humane things is too little, or of no use, without practice ▪ much less can divine Doctrine then profit a man, without Obedience be joined therewith.
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(88) verse (DIV2)
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Use. The consideration hereof, must mooue vs to pray to God the Father in the name of Christ, that he would vouchsafe his spirit vnto vs, wherby our hearts might be enclined, disposed,Use. The consideration hereof, must move us to pray to God the Father in the name of christ, that he would vouchsafe his Spirit unto us, whereby our hearts might be inclined, disposed,
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(88) verse (DIV2)
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& bent to an vnfained loue & obedience of Gods precepts, deliuered in his holy word,
& bent to an unfeigned love & Obedience of God's Precepts, Delivered in his holy word,
cc vvn p-acp dt j n1 cc n1 pp-f npg1 n2, vvn p-acp po31 j n1,
(88) verse (DIV2)
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because it is our dutie to liue in the practise of that we heare.
Because it is our duty to live in the practice of that we hear.
c-acp pn31 vbz po12 n1 pc-acp vvi p-acp dt n1 pp-f cst pns12 vvb.
(88) verse (DIV2)
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Yea, we must pray so to performe obedience in our life, that our consciences may not only not accuse vs,
Yea, we must pray so to perform Obedience in our life, that our Consciences may not only not accuse us,
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(88) verse (DIV2)
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but also excuse vs before God in regard therof; or at least, in regard of our true endeauour & desire to obey.
but also excuse us before God in regard thereof; or At least, in regard of our true endeavour & desire to obey.
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(88) verse (DIV2)
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12518
This duty being practised, will minister true comfort vnto vs in time of distresse, yea in the fearefull case of death it selfe.
This duty being practised, will minister true Comfort unto us in time of distress, yea in the fearful case of death it self.
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(88) verse (DIV2)
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Hereby did good king Hezekias comfort himselfe at his death, that hee had walked before the Lord with an vpright & perfect heart, Isay, 38. And the word of God is plaine for this comfort, If our hearts condemne vs not we haue boldnes towards God, 1. Ioh. 3. 21. alwaies prouided, we haue a good vnderstanding of our duty to God,
Hereby did good King Hezekias Comfort himself At his death, that he had walked before the Lord with an upright & perfect heart, Saiah, 38. And the word of God is plain for this Comfort, If our hearts condemn us not we have boldness towards God, 1. John 3. 21. always provided, we have a good understanding of our duty to God,
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(88) verse (DIV2)
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for an ignorant conscience will falsly excuse. II. Point. The property of this dutie.
for an ignorant conscience will falsely excuse. II Point. The property of this duty.
p-acp dt j n1 vmb av-j vvi. crd n1. dt n1 pp-f d n1.
(88) verse (DIV2)
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It is a part of great wisdom, for he that heareth and obeyeth, is the only wise man.
It is a part of great Wisdom, for he that hears and Obeyeth, is the only wise man.
pn31 vbz dt n1 pp-f j n1, p-acp pns31 cst vvz cc vvz, vbz dt j j n1.
(88) verse (DIV2)
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I will liken him (saith Christ) vnto a wise man. This point is likewise with care to bee remembred, that the hearing & doing of the word of God, is a speciall part of true wisdome:I will liken him (Says christ) unto a wise man. This point is likewise with care to be remembered, that the hearing & doing of the word of God, is a special part of true Wisdom:
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(88) verse (DIV2)
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12523
this is notably verefied in the 32. Psalme, which is intituled Dauids learning; and indeed it is a notable psalme of learning, cōtaining the summe of all religion;
this is notably verified in the 32. Psalm, which is entitled David learning; and indeed it is a notable psalm of learning, containing the sum of all Religion;
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(88) verse (DIV2)
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which Dauid bringeth to these two heads, his repentance, & new obedience.
which David brings to these two Heads, his Repentance, & new Obedience.
r-crq np1 vvz p-acp d crd n2, po31 n1, cc j n1.
(88) verse (DIV2)
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So Deut. 4. 6. the peoples obedience to Gods commandements, is counted by Moses, their wisdome:
So Deuteronomy 4. 6. the peoples Obedience to God's Commandments, is counted by Moses, their Wisdom:
av np1 crd crd dt ng1 n1 p-acp npg1 n2, vbz vvn p-acp np1, po32 n1:
(88) verse (DIV2)
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& for this cause he there saith, they shal be counted the wisest people vnder heauen, because they serued & obeyed the true God:
& for this cause he there Says, they shall be counted the Wisest people under heaven, Because they served & obeyed the true God:
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(88) verse (DIV2)
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to which purpose it is said, The feare of God is the beginning of wisdome, a good vnderstanding haue all they that doe thereafter, Psal. 111. 10.
to which purpose it is said, The Fear of God is the beginning of Wisdom, a good understanding have all they that do thereafter, Psalm 111. 10.
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(88) verse (DIV2)
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12528
Hence we learne these instructions: 1. all superiours, magi••rates, masters, & parents, are bound to goe before their inferiours in wisdome,
Hence we Learn these instructions: 1. all superiors, magi••rates, Masters, & Parents, Are bound to go before their inferiors in Wisdom,
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(88) verse (DIV2)
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as they are aboue them in authoritie;
as they Are above them in Authority;
c-acp pns32 vbr p-acp pno32 p-acp n1;
(88) verse (DIV2)
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& therfore considering obedience is true wisdome, euery superiour ought to goe before his inferiours in obedience to Gods commaundements:
& Therefore considering Obedience is true Wisdom, every superior ought to go before his inferiors in Obedience to God's Commandments:
cc av vvg n1 vbz j n1, d j-jn pi p-acp vvi p-acp po31 n2-jn p-acp n1 p-acp npg1 n2:
(88) verse (DIV2)
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for this onely is true wisedome, without which all other wisdome is but folly and madnesse.
for this only is true Wisdom, without which all other Wisdom is but folly and madness.
c-acp d av-j vbz j n1, p-acp r-crq d j-jn n1 vbz p-acp n1 cc n1.
(88) verse (DIV2)
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2. Hence all students that professe themselues to seeke for wisdome and learning, are taught especially to giue themselues to learne & obey the will and commandements of God;
2. Hence all Students that profess themselves to seek for Wisdom and learning, Are taught especially to give themselves to Learn & obey the will and Commandments of God;
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(88) verse (DIV2)
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for this is true wisdom, both before God and man.
for this is true Wisdom, both before God and man.
p-acp d vbz j n1, av-d p-acp np1 cc n1.
(88) verse (DIV2)
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And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life;
And it is a great blemish and disgrace for any man of knowledge to led a lose and dissolute life;
cc pn31 vbz dt j n1 cc vvi p-acp d n1 pp-f n1 pc-acp vvi dt j cc j n1;
(88) verse (DIV2)
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this argues their want of Gods feare, which is the very ground of true wisedome.
this argues their want of God's Fear, which is the very ground of true Wisdom.
d vvz po32 n1 pp-f npg1 n1, r-crq vbz dt j n1 pp-f j n1.
(88) verse (DIV2)
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3. This giues a good caueat to ignorant persons, who perswade themselues they may continue in their ignorance, because they are not book-learned;
3. This gives a good caveat to ignorant Persons, who persuade themselves they may continue in their ignorance, Because they Are not book-learned;
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(88) verse (DIV2)
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but they deceiue themselues, for obedience is true wisdome:
but they deceive themselves, for Obedience is true Wisdom:
cc-acp pns32 vvb px32, p-acp n1 vbz j n1:
(88) verse (DIV2)
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and therefore they must labour for so much knowledge as will bring them to this wisdome here commended.
and Therefore they must labour for so much knowledge as will bring them to this Wisdom Here commended.
cc av pns32 vmb vvi p-acp av d n1 c-acp vmb vvi pno32 p-acp d n1 av vvn.
(88) verse (DIV2)
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Now to come more specially to this true wisdom, we must search out wherein it lieth.
Now to come more specially to this true Wisdom, we must search out wherein it lies.
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(88) verse (DIV2)
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This is expressed in these words, which hath builded his house on a rocke:
This is expressed in these words, which hath built his house on a rock:
d vbz vvn p-acp d n2, r-crq vhz vvn po31 n1 p-acp dt n1:
(88) verse (DIV2)
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which S. Luke setteth down more largely, ch. 6. 48. saying, he digged deep, & Laid his foundation on a rocke.
which S. Lycia sets down more largely, changed. 6. 48. saying, he dug deep, & Laid his Foundation on a rock.
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(88) verse (DIV2)
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In which words, 3. part• of this wisdome are propounded: 1. to dig deep: 2. to make choice of a rocke for a foundation:
In which words, 3. part• of this Wisdom Are propounded: 1. to dig deep: 2. to make choice of a rock for a Foundation:
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(88) verse (DIV2)
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& 3. to build thereon. The builder is the professor of the name of Christ; and this digging deepe to finde out a fit foundation, signifieth thus much;
& 3. to built thereon. The builder is the professor of the name of christ; and this digging deep to find out a fit Foundation, signifies thus much;
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(88) verse (DIV2)
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that he that would make sure his owne saluation, must come to a deepe search & examination of his own corrupt heart, that he may know the iniquitie therof:
that he that would make sure his own salvation, must come to a deep search & examination of his own corrupt heart, that he may know the iniquity thereof:
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(88) verse (DIV2)
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also he must renoūce himselfe & his pleasures; & whatsoeuer may hinder him in this building he must cast out:
also he must renounce himself & his pleasures; & whatsoever may hinder him in this building he must cast out:
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(88) verse (DIV2)
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for without this deepe search & ransacking of the heart, there can be no sure foundation laid, nor certainty of saluatiō attained.
for without this deep search & ransacking of the heart, there can be no sure Foundation laid, nor certainty of salvation attained.
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(88) verse (DIV2)
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The second point of this wisdom, is to choose a foundatiō to lay our saluation vpon;
The second point of this Wisdom, is to choose a Foundation to lay our salvation upon;
dt ord n1 pp-f d n1, vbz pc-acp vvi dt n1 pc-acp vvi po12 n1 p-acp;
(88) verse (DIV2)
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& that is the rocke Christ Iesus himselfe alone, God and man, he is the chiefe corner stone, on which the whole building is coupled.
& that is the rock christ Iesus himself alone, God and man, he is the chief corner stone, on which the Whole building is coupled.
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(88) verse (DIV2)
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for among men there is giuen no other name vnder heauen, by which wee must bee saued, then Christ Iesus onely, Act. 4. 12. and no other foundation can any man la•e,
for among men there is given no other name under heaven, by which we must be saved, then christ Iesus only, Act. 4. 12. and no other Foundation can any man la•e,
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(88) verse (DIV2)
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then that which is alreadie laid, which is Iesus Christ, 1. Cor. 3. 11. Christ is the rocke and corner stone, & true Christians are liuing st•nes built vp• him, 1. Pet. 2. 5. As for our works, they are fruits,then that which is already laid, which is Iesus christ, 1. Cor. 3. 11. christ is the rock and corner stone, & true Christians Are living st•nes built vp• him, 1. Pet. 2. 5. As for our works, they Are fruits,
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(88) verse (DIV2)
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but no part of this foūdation, vnlesse to them that build on the sand, like foolis• builders.
but no part of this Foundation, unless to them that built on the sand, like foolis• Builders.
cc-acp dx n1 pp-f d n1, cs p-acp pno32 cst vvb p-acp dt n1, j n1 n2.
(88) verse (DIV2)
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Thirdly, hauing found a good foundation we must build thereon. Our soules and our saluation must be builded on Christ.
Thirdly, having found a good Foundation we must built thereon. Our Souls and our salvation must be built on christ.
ord, vhg vvn dt j n1 pns12 vmb vvi av. po12 n2 cc po12 n1 vmb vbi vvn p-acp np1.
(88) verse (DIV2)
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This is done by our faith in Christ: for as mutuall loue ioynes one man vnto an other;
This is done by our faith in christ: for as mutual love joins one man unto an other;
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(88) verse (DIV2)
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so true faith makes vs one with Christ ▪ Eph. 3. 17. the holy Ghost saith, that Christ doth dwell in our hearts by faith:
so true faith makes us one with christ ▪ Ephesians 3. 17. the holy Ghost Says, that christ does dwell in our hearts by faith:
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(88) verse (DIV2)
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and, Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued.
and, Psalm 125. 1. He that trusts in the Lord is as mount Sion that cannot be removed.
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(88) verse (DIV2)
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Yet here two ca••ats must be remembred:
Yet Here two ca••ats must be remembered:
av av crd n2 vmb vbi vvn:
(88) verse (DIV2)
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I. That Christ is a rocke, yet not euery way that man frames in his owne heart,I That christ is a rock, yet not every Way that man frames in his own heart,
uh cst np1 vbz dt n1, av xx d n1 cst n1 vvz p-acp po31 d n1,
(88) verse (DIV2)
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but onely so as he hath offered himselfe in the promise of the Gospel, which is the word of the couenant of grace.
but only so as he hath offered himself in the promise of the Gospel, which is the word of the Covenant of grace.
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(88) verse (DIV2)
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And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith:
And for this cause we must labour that this word of God's grace may be rooted and grounded in our hearts by faith:
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(88) verse (DIV2)
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for it is all one to beleeue in Christ, and to beleeue the word that reueales Christ vnto vs:
for it is all one to believe in christ, and to believe the word that reveals christ unto us:
c-acp pn31 vbz d pi pc-acp vvi p-acp np1, cc pc-acp vvi dt n1 cst vvz np1 p-acp pno12:
(88) verse (DIV2)
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so saith our Sauiour, He that refuseth me and receiueth not my word, hath one that iudgeth him, Ioh. 12. 48. And, If ye abide in me,
so Says our Saviour, He that Refuseth me and receiveth not my word, hath one that Judgeth him, John 12. 48. And, If you abide in me,
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(88) verse (DIV2)
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and my words abide in you, Ioh. 15. 7. We therefore must be like the good ground:and my words abide in you, John 15. 7. We Therefore must be like the good ground:
cc po11 n2 vvi p-acp pn22, np1 crd crd pns12 av vmb vbi av-j dt j n1:
(88) verse (DIV2)
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for as it receiues and keepes the good seede, so doth the good heart receiue and keepe the word of grace, which beeing rooted in our hearts keepes vs vnited vnto Christ,
for as it receives and keeps the good seed, so does the good heart receive and keep the word of grace, which being rooted in our hearts keeps us united unto christ,
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(88) verse (DIV2)
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and therefore it is called the engraffed word, Iam. 1. 21. which beeing mingled with faith in our hearts is profitable,
and Therefore it is called the engrafted word, Iam. 1. 21. which being mingled with faith in our hearts is profitable,
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(88) verse (DIV2)
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for it knits vs fast to Christ, and makes vs growe vp in him vnto perfection.
for it knits us fast to christ, and makes us grow up in him unto perfection.
c-acp pn31 vvz pno12 av-j p-acp np1, cc vvz pno12 vvi a-acp p-acp pno31 p-acp n1.
(88) verse (DIV2)
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II. Caueat. We must set all the maine affections of our heart on Christ: for hereby must we shew forth our faith.II Caveat. We must Set all the main affections of our heart on christ: for hereby must we show forth our faith.
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(88) verse (DIV2)
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We must so esteeme and loue Christ, as that in regard of him we count all things losse, and dung, with the Apostle;
We must so esteem and love christ, as that in regard of him we count all things loss, and dung, with the Apostle;
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(88) verse (DIV2)
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yea we must so delight in Christ, that we desire him wholly, and receiue nothing into our hearts but Christ alone.
yea we must so delight in christ, that we desire him wholly, and receive nothing into our hearts but christ alone.
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(88) verse (DIV2)
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and desire to haue our soules washed in the blood that issued thence, and to haue our hearts possessed by his spirit, whome he giueth to his Church.
and desire to have our Souls washed in the blood that issued thence, and to have our hearts possessed by his Spirit, whom he gives to his Church.
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(88) verse (DIV2)
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Use. Seeing Christ Iesus is the rocke of our saluation, our dutie is to haue our hearts rooted and founded on Christ.Use. Seeing christ Iesus is the rock of our salvation, our duty is to have our hearts rooted and founded on christ.
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(88) verse (DIV2)
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They which be as the stonie ground, heare and receiue the word, and it takes some rooting in them, and brings forth some fruit:
They which be as the stony ground, hear and receive the word, and it Takes Some rooting in them, and brings forth Some fruit:
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(88) verse (DIV2)
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but as the rooting is not deepe, so the fruit is neuer ripe, and therefore when heat commeth it withereth: so it is with professors;
but as the rooting is not deep, so the fruit is never ripe, and Therefore when heat comes it withereth: so it is with professors;
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(88) verse (DIV2)
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a man may be one in name, and bring forth some fruit of the word which he heares,
a man may be one in name, and bring forth Some fruit of the word which he hears,
dt n1 vmb vbi pi p-acp n1, cc vvi av d n1 pp-f dt n1 r-crq pns31 vvz,
(88) verse (DIV2)
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and yet be deceiued in the matter of his saluation, because he is not rooted and founded in Christ.
and yet be deceived in the matter of his salvation, Because he is not rooted and founded in christ.
cc av vbi vvn p-acp dt n1 pp-f po31 n1, c-acp pns31 vbz xx vvn cc vvn p-acp np1.
(88) verse (DIV2)
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This is the point which Paul stands much vpon in sundrie of his Epistles: for shew of grace will not serue the turne.
This is the point which Paul Stands much upon in sundry of his Epistles: for show of grace will not serve the turn.
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(88) verse (DIV2)
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Indeede in these happie daies of peace any grace makes a man seeme to be a Christian:
Indeed in these happy days of peace any grace makes a man seem to be a Christian:
av p-acp d j n2 pp-f n1 d n1 vvz dt n1 vvb pc-acp vbi dt njp:
(88) verse (DIV2)
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but when the parching heat of persecution comes, vnlesse we be throughly rooted in Christ, we shall neuer continue to the ende,
but when the parching heat of persecution comes, unless we be thoroughly rooted in christ, we shall never continue to the end,
cc-acp c-crq dt j-vvg n1 pp-f n1 vvz, cs pns12 vbb av-j vvn p-acp np1, pns12 vmb av-x vvi p-acp dt n1,
(88) verse (DIV2)
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nor bring forth fruit with patience.
nor bring forth fruit with patience.
ccx vvi av n1 p-acp n1.
(88) verse (DIV2)
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III. Point. The fruite of this true obedience in which men by faith build themselues on Christ Iesus, is Securitie and safetie against all temptations of the Deuill, the flesh, and the world: III. Point. The fruit of this true Obedience in which men by faith built themselves on christ Iesus, is Security and safety against all temptations of the devil, the Flesh, and the world:
np1. n1. dt n1 pp-f d j n1 p-acp r-crq n2 p-acp n1 vvb px32 p-acp np1 np1, vbz n1 cc n1 p-acp d n2 pp-f dt n1, dt n1, cc dt n1:
(88) verse (DIV2)
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meant by the standing of the house that was built vpon the rock•, notwithstanding the the falling of the raine, the beating of the floods,
meant by the standing of the house that was built upon the rock•, notwithstanding the the falling of the rain, the beating of the floods,
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(88) verse (DIV2)
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and the blowing of the windes, vers. 25. A most notable fruite which nothing els but true obedience can procure vnto vs:and the blowing of the winds, vers. 25. A most notable fruit which nothing Else but true Obedience can procure unto us:
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(88) verse (DIV2)
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wealth cannot minister this comfortable securitie; nay the more wealth, oft times the more trouble; and vnto many, riches are the causes of a fearefull downefall.
wealth cannot minister this comfortable security; nay the more wealth, oft times the more trouble; and unto many, riches Are the Causes of a fearful downfall.
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(88) verse (DIV2)
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No strength of man, nor power of any Princes can procure this safetie, & yet Christ vouchsafeth the same to them that heare his word and keepe it.
No strength of man, nor power of any Princes can procure this safety, & yet christ vouchsafeth the same to them that hear his word and keep it.
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(88) verse (DIV2)
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The consideration hereof must mooue vs to be most willing and readie to performe obedience to that holy word of God which we read and heare:
The consideration hereof must move us to be most willing and ready to perform Obedience to that holy word of God which we read and hear:
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(88) verse (DIV2)
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for such a benefite comes by it as no creature in the world can procure besides:
for such a benefit comes by it as no creature in the world can procure beside:
c-acp d dt n1 vvz p-acp pn31 p-acp dx n1 p-acp dt n1 vmb vvi a-acp:
(88) verse (DIV2)
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and the rather we must inu•e our selues hereto, because our sinnes deserue an ende of these happie dayes of peace,
and the rather we must inu•e our selves hereto, Because our Sins deserve an end of these happy days of peace,
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(88) verse (DIV2)
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and we may iustly looke for the blacke daies of persecution, which when they come will surely be our ruine,
and we may justly look for the black days of persecution, which when they come will surely be our ruin,
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(88) verse (DIV2)
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vnlesse in these dayes of peace we heare the word and doe it.
unless in these days of peace we hear the word and do it.
cs p-acp d n2 pp-f n1 pns12 vvb dt n1 cc vdb pn31.
(88) verse (DIV2)
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Secondly, from this fruite of true obedience we may gather, that he which once hath true saith in Christ rooted in his heart, shall neuer loose the same either wholly or finally,
Secondly, from this fruit of true Obedience we may gather, that he which once hath true Says in christ rooted in his heart, shall never lose the same either wholly or finally,
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(88) verse (DIV2)
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but shall continue therein vnto the ende and enioy the fruite thereof for euer.
but shall continue therein unto the end and enjoy the fruit thereof for ever.
cc-acp vmb vvi av p-acp dt n1 cc vvi dt n1 av p-acp av.
(88) verse (DIV2)
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For by faith a man is truly built on Christ as on a most sure foundation,
For by faith a man is truly built on christ as on a most sure Foundation,
p-acp p-acp n1 dt n1 vbz av-j vvn p-acp np1 c-acp p-acp dt av-ds j n1,
(88) verse (DIV2)
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so as neither temptations nor persecutions can driue him off: though they may assault and shake him ▪ yet they can neuer throw him down:
so as neither temptations nor persecutions can driven him off: though they may assault and shake him ▪ yet they can never throw him down:
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(88) verse (DIV2)
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but if a man might quite loose his faith, then might he be beaten downe that is built on Christ, which thing this text denieth.
but if a man might quite lose his faith, then might he be beaten down that is built on christ, which thing this text Denieth.
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(88) verse (DIV2)
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12596
Lastly, this teacheth vs that he that is built on Christ by faith, must looke for fearefull tryalls and temptations:
Lastly, this Teaches us that he that is built on christ by faith, must look for fearful trials and temptations:
ord, d vvz pno12 cst pns31 cst vbz vvn p-acp np1 p-acp n1, vmb vvi p-acp j n2 cc n2:
(88) verse (DIV2)
1414
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12597
for he is like an house built one the sea banke, against which winde and raine and waues doe all beate and rage.
for he is like an house built one the sea bank, against which wind and rain and waves do all beat and rage.
c-acp pns31 vbz av-j dt n1 vvd pi dt n1 n1, p-acp r-crq n1 cc vvi cc n2 vdb d vvi cc vvi.
(88) verse (DIV2)
1414
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12598
Gods seruants must not looke to goe to heauen in ease;
God's Servants must not look to go to heaven in ease;
npg1 n2 vmb xx vvi pc-acp vvi p-acp n1 p-acp n1;
(88) verse (DIV2)
1414
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but they must waite for trialls and temptations comming hand in hand, as winde and raine,
but they must wait for trials and temptations coming hand in hand, as wind and rain,
cc-acp pns32 vmb vvi p-acp n2 cc n2 vvg n1 p-acp n1, c-acp n1 cc n1,
(88) verse (DIV2)
1414
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and winde and waue commonly doe:
and wind and wave commonly doe:
cc n1 cc n1 av-j n1:
(88) verse (DIV2)
1414
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12601
and therefore the more carefull and earnestly must we labour to be surely grounded on Christ, that though they assault vs,
and Therefore the more careful and earnestly must we labour to be surely grounded on christ, that though they assault us,
cc av dt av-dc j cc av-j vmb pns12 vvi pc-acp vbi av-j vvn p-acp np1, cst cs pns32 vvi pno12,
(88) verse (DIV2)
1414
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yet they may not throw vs downe.
yet they may not throw us down.
av pns32 vmb xx vvi pno12 a-acp.
(88) verse (DIV2)
1414
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vers. 26.
vers. 26.
fw-la. crd
(89) verse (DIV2)
1414
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But whosoeuer heareth these my words, and doth them not, shall be likened vnto a foolish man, which hath builded his house vpon the sande:
But whosoever hears these my words, and does them not, shall be likened unto a foolish man, which hath built his house upon the sand:
cc-acp r-crq vvz d po11 n2, cc vdz dt xx, vmb vbi vvn p-acp dt j n1, r-crq vhz vvn po31 n1 p-acp dt n1:
(89) verse (DIV2)
1415
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27. And the raine fell, and the floods came, and the windes blew, and beate vpon that house,
27. And the rain fell, and the floods Come, and the winds blew, and beat upon that house,
crd cc dt n1 vvd, cc dt n2 vvd, cc dt n2 vvd, cc vvi p-acp d n1,
(89) verse (DIV2)
1416
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and it fell, and the fall thereof was great.
and it fell, and the fallen thereof was great.
cc pn31 vvd, cc dt n1 av vbds j.
(89) verse (DIV2)
1416
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In these verses our Sauiour Christ layeth downe foure other points contrarie to the former, belonging to an euill hearer.
In these Verses our Saviour christ Layeth down foure other points contrary to the former, belonging to an evil hearer.
p-acp d n2 po12 n1 np1 vvz a-acp crd j-jn n2 j-jn p-acp dt j, vvg p-acp dt j-jn n1.
(89) verse (DIV2)
1417
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The I. is the fault and bad practise of an euill hearer: to heare Christs words and not to doe the same:
The I. is the fault and bad practice of an evil hearer: to hear Christ words and not to do the same:
dt np1 vbz dt n1 cc j n1 pp-f dt j-jn n1: pc-acp vvi npg1 n2 cc xx pc-acp vdi dt d:
(89) verse (DIV2)
1417
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II. the propertie of this vice: it is a point of extreame follie: III. the practise of this folly: in building vpon the sands:
II the property of this vice: it is a point of extreme folly: III. the practice of this folly: in building upon the sands:
crd dt n1 pp-f d n1: pn31 vbz dt n1 pp-f j-jn n1: np1. dt n1 pp-f d n1: p-acp vvg p-acp dt n2:
(89) verse (DIV2)
1417
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IV. the fruit and issue of this building: fearefull ruine and destruction. Of these in order.
IV. the fruit and issue of this building: fearful ruin and destruction. Of these in order.
np1 dt n1 cc n1 pp-f d n1: j n1 cc n1. pp-f d p-acp n1.
(89) verse (DIV2)
1417
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I. Point. The practise of a bad hearer from which Christ would terrifie all men in this place is, To heare and not to doe. This is no small fault. I. Point. The practice of a bad hearer from which christ would terrify all men in this place is, To hear and not to do. This is no small fault.
pns11. vvb. dt n1 pp-f dt j n1 p-acp r-crq np1 vmd vvi d n2 p-acp d n1 vbz, pc-acp vvi cc xx pc-acp vdi. d vbz dx j n1.
(89) verse (DIV2)
1418
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The ground that receiueth seede and raine both in measure and season, and yet bringeth forth either bad fruite,
The ground that receiveth seed and rain both in measure and season, and yet brings forth either bad fruit,
dt n1 cst vvz n1 cc n1 av-d p-acp n1 cc n1, cc av vvz av d j n1,
(89) verse (DIV2)
1418
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or none at all, is by all men condemned for bad ground;
or none At all, is by all men condemned for bad ground;
cc pix p-acp d, vbz p-acp d n2 vvn p-acp j n1;
(89) verse (DIV2)
1418
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the Apostle saith, it i• neere vnto cursing, whose ende is to be burned, Hebr. 6. 8. The waters that come and issue from vnder the threshold of the Sanctuarie, Ezek. 41. 1. whereby is meant the word of God,
the Apostle Says, it i• near unto cursing, whose end is to be burned, Hebrew 6. 8. The waters that come and issue from under the threshold of the Sanctuary, Ezekiel 41. 1. whereby is meant the word of God,
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(89) verse (DIV2)
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when they come into any ground they are of this nature, if they make it not fruitefull they turne it into barrennes, vers. 11. A subiect that knowes his Princes will,
when they come into any ground they Are of this nature, if they make it not fruitful they turn it into Barrenness, vers. 11. A Subject that knows his Princes will,
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(89) verse (DIV2)
1418
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and doth it not, is indeed no better then a rebell:
and does it not, is indeed no better then a rebel:
cc vdz pn31 xx, vbz av av-dx av-jc cs dt n1:
(89) verse (DIV2)
1418
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how much more then is he that heares the word and Doctrine of saluation by Christ,
how much more then is he that hears the word and Doctrine of salvation by christ,
c-crq av-d av-dc cs vbz pns31 cst vvz dt n1 cc n1 pp-f n1 p-acp np1,
(89) verse (DIV2)
1418
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and yet makes no conscience to doe the same, to be iudged for bad and barren ground,
and yet makes no conscience to do the same, to be judged for bad and barren ground,
cc av vvz dx n1 pc-acp vdi dt d, pc-acp vbi vvn p-acp j cc j n1,
(89) verse (DIV2)
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yea for a rebell against God himselfe. 1. Sam. 15. 25. Samuel telleth Saul that rebellion is as the sinne of witchcraft,
yea for a rebel against God himself. 1. Sam. 15. 25. Samuel Telleth Saul that rebellion is as the sin of witchcraft,
uh p-acp dt n1 p-acp np1 px31. crd np1 crd crd np1 vvz np1 cst n1 vbz p-acp dt n1 pp-f n1,
(89) verse (DIV2)
1418
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and transgression is wickednesse and Idolatrie: and Transgression is wickedness and Idolatry:
cc n1 vbz n1 cc n1:
(89) verse (DIV2)
1418
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And the reason is plaine, for they that submit themselues to heare Gods word, are sundrie wayes bound to performe obedience:
And the reason is plain, for they that submit themselves to hear God's word, Are sundry ways bound to perform Obedience:
cc dt n1 vbz j, c-acp pns32 cst vvi px32 pc-acp vvi npg1 n1, vbr j n2 vvn pc-acp vvi n1:
(89) verse (DIV2)
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first, by the law of creation, as they are Gods creatures:
First, by the law of creation, as they Are God's creatures:
ord, p-acp dt n1 pp-f n1, c-acp pns32 vbr n2 n2:
(89) verse (DIV2)
1418
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Secondly, by the law of redemption, as they are Christs seruants bought by his precious blood:
Secondly, by the law of redemption, as they Are Christ Servants bought by his precious blood:
ord, p-acp dt n1 pp-f n1, c-acp pns32 vbr npg1 n2 vvn p-acp po31 j n1:
(89) verse (DIV2)
1418
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Thirdly, in regard of their Adoption, as they are, and at least hold themselues to be his children in Christ:
Thirdly, in regard of their Adoption, as they Are, and At least hold themselves to be his children in christ:
ord, p-acp n1 pp-f po32 n1, c-acp pns32 vbr, cc p-acp ds vvi px32 pc-acp vbi po31 n2 p-acp np1:
(89) verse (DIV2)
1418
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and fourthly, in regard of his mercifull prouidence whereof we haue daily experience:
and fourthly, in regard of his merciful providence whereof we have daily experience:
cc j, p-acp n1 pp-f po31 j n1 c-crq pns12 vhb j n1:
(89) verse (DIV2)
1418
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in regard of all these we ought by way of thankfulnes, to shew our selues obedient vnto his word.
in regard of all these we ought by Way of thankfulness, to show our selves obedient unto his word.
p-acp n1 pp-f d d pns12 vmd p-acp n1 pp-f n1, pc-acp vvi po12 n2 j p-acp po31 n1.
(89) verse (DIV2)
1418
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And therefore he that heares the word of God and will not doe the same, sinneth grieuously against God, which in it kind God hateth as the sinne of witchcraft.
And Therefore he that hears the word of God and will not do the same, Sinneth grievously against God, which in it kind God hates as the sin of witchcraft.
cc av pns31 cst vvz dt n1 pp-f np1 cc vmb xx vdi dt d, vvz av-j p-acp np1, r-crq p-acp pn31 n1 np1 vvz p-acp dt n1 pp-f n1.
(89) verse (DIV2)
1418
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Now this sinne of disobedience is a common sinne:
Now this sin of disobedience is a Common sin:
av d n1 pp-f n1 vbz dt j n1:
(89) verse (DIV2)
1418
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We are all hearers, but where almost is the man that answerably is a doer? Men content themselues with the bare action of hearing,
We Are all hearers, but where almost is the man that answerably is a doer? Men content themselves with the bore actium of hearing,
pns12 vbr d n2, cc-acp q-crq av vbz dt n1 cst av-j vbz dt n1? n2 vvb px32 p-acp dt j n1 pp-f vvg,
(89) verse (DIV2)
1418
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like vnto the Papists who thinke God is well serued with the worke done:
like unto the Papists who think God is well served with the work done:
av-j p-acp dt njp2 r-crq vvb np1 vbz av vvn p-acp dt n1 vdn:
(89) verse (DIV2)
1418
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but the principall thing we omit, which is the treasuring vp of Gods word in our hearts, that vpon iust occasion we might practise the same:
but the principal thing we omit, which is the treasuring up of God's word in our hearts, that upon just occasion we might practise the same:
cc-acp dt j-jn n1 pns12 vvb, r-crq vbz dt n-vvg a-acp pp-f npg1 n1 p-acp po12 n2, cst p-acp j n1 pns12 vmd vvi dt d:
(89) verse (DIV2)
1418
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yea, which yet is more lamentable, men are so farre from yeilding conscionable obedience to the word, that the endeuour thereunto is commonly iudged superfluous nisenesse and curious precisenesse:
yea, which yet is more lamentable, men Are so Far from yielding conscionable Obedience to the word, that the endeavour thereunto is commonly judged superfluous nisenesse and curious preciseness:
uh, r-crq av vbz av-dc j, n2 vbr av av-j p-acp vvg j n1 p-acp dt n1, cst dt n1 av vbz av-j vvn j n1 cc j n1:
(89) verse (DIV2)
1418
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but this sinne of hearing and not doing will bring many fearefull iudgements vpon vs, vnles by true repentance it be cut off.
but this sin of hearing and not doing will bring many fearful Judgments upon us, unless by true Repentance it be Cut off.
cc-acp d n1 pp-f vvg cc xx vdg vmb vvi d j n2 p-acp pno12, cs p-acp j n1 pn31 vbb vvn a-acp.
(89) verse (DIV2)
1418
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and our hearts be deceitfull aboue all things:
and our hearts be deceitful above all things:
cc po12 n2 vbb j p-acp d n2:
(89) verse (DIV2)
1427
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II. Point. The propertie of this bad practise. It is a point of great follie: he that heareth and doth not, shall be likened vnto a foolish man. II Point. The property of this bad practice. It is a point of great folly: he that hears and does not, shall be likened unto a foolish man.
crd n1. dt n1 pp-f d j n1. pn31 vbz dt n1 pp-f j n1: pns31 cst vvz cc vdz xx, vmb vbi vvn p-acp dt j n1.
(89) verse (DIV2)
1419
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This the author of all wisdome Christ himselfe auoucheth: and the holy Ghost by S. Iames doth notably describe this part of follie:
This the author of all Wisdom christ himself avoucheth: and the holy Ghost by S. James does notably describe this part of folly:
d dt n1 pp-f d n1 np1 px31 vvz: cc dt j n1 p-acp np1 np1 vdz av-j vvi d n1 pp-f n1:
(89) verse (DIV2)
1419
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They that be hearers and not doers, deceiue themselues, beeing like vnto a man that beholdeth his naturall face in a glasse: They that be hearers and not doers, deceive themselves, being like unto a man that beholdeth his natural face in a glass:
pns32 cst vbb n2 cc xx n2, vvi px32, vbg av-j p-acp dt n1 cst vvz po31 j n1 p-acp dt n1:
(89) verse (DIV2)
1419
Page 541
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either to spie out some spot, or discerne his owne countenance;
either to spy out Some spot, or discern his own countenance;
av-d pc-acp vvi av d n1, cc vvi po31 d n1;
(89) verse (DIV2)
1419
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but when he hath considered himselfe, he goeth his way, and forgetteth immediately what manner of one he was. but when he hath considered himself, he Goes his Way, and forgetteth immediately what manner of one he was.
p-acp c-crq pns31 vhz vvn px31, pns31 vvz po31 n1, cc vvz av-j r-crq n1 pp-f pi pns31 vbds.
(89) verse (DIV2)
1419
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Againe, this follie will further appeare in this:
Again, this folly will further appear in this:
av, d n1 vmb av-jc vvi p-acp d:
(89) verse (DIV2)
1420
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if a man should shew forth great parts of wisdome in sundrie things pertaining to his bodie,
if a man should show forth great parts of Wisdom in sundry things pertaining to his body,
cs dt n1 vmd vvi av j n2 pp-f n1 p-acp j n2 vvg p-acp po31 n1,
(89) verse (DIV2)
1420
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and yet faile in the maine point of all, euery man would count his wisdome but follie:
and yet fail in the main point of all, every man would count his Wisdom but folly:
cc av vvb p-acp dt j n1 pp-f d, d n1 vmd vvi po31 n1 p-acp n1:
(89) verse (DIV2)
1420
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Now such are all they that heare the word of God and doe it not: they shew some parts of wisdome in comming to heare, and in seeking to vnderstand:
Now such Are all they that hear the word of God and do it not: they show Some parts of Wisdom in coming to hear, and in seeking to understand:
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(89) verse (DIV2)
1420
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and yet if they come not to practise, they faile in the maine point of their saluation ▪ which indeed ought to be sought for in the first place. I.
and yet if they come not to practise, they fail in the main point of their salvation ▪ which indeed ought to be sought for in the First place. I.
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(89) verse (DIV2)
1420
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By this we may see how to correct and reforme our foolish conceite we haue of men in the world.
By this we may see how to correct and reform our foolish conceit we have of men in the world.
p-acp d pns12 vmb vvi c-crq pc-acp vvi cc vvi po12 j n1 pns12 vhb pp-f n2 p-acp dt n1.
(89) verse (DIV2)
1421
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We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life, that they are the onely men, deseruing best place of gouernment both in Church and common wealth:
We think of those that have worldly Wisdom to be able to go beyond Others in the greater affairs of this life, that they Are the only men, deserving best place of government both in Church and Common wealth:
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(89) verse (DIV2)
1421
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But we must know, that these men, though they haue neuer so good heads for the things of this life,
But we must know, that these men, though they have never so good Heads for the things of this life,
cc-acp pns12 vmb vvi, cst d n2, cs pns32 vhb av-x av j n2 p-acp dt n2 pp-f d n1,
(89) verse (DIV2)
1421
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yet if they faile in the knowledge of this dutie to God, or in the practise thereof, are here by our Sauiour Christ noted with the brand of follie.
yet if they fail in the knowledge of this duty to God, or in the practice thereof, Are Here by our Saviour christ noted with the brand of folly.
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(89) verse (DIV2)
1421
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The rich man in the Gospel had notable forecast for the augmenting of his wealth:
The rich man in the Gospel had notable forecast for the augmenting of his wealth:
dt j n1 p-acp dt n1 vhd j n1 p-acp dt vvg pp-f po31 n1:
(89) verse (DIV2)
1421
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when his substance increased, he could pull downe his barnes and make them greater, but yet because he failed in the maine point of his saluation, he is noted for a rich foole, Luk. 12. 20. And therefore in all sorts and estates of men, he is the wisest, who hath grace to know and answerably to obey the will of God.
when his substance increased, he could pull down his Barns and make them greater, but yet Because he failed in the main point of his salvation, he is noted for a rich fool, Luk. 12. 20. And Therefore in all sorts and estates of men, he is the Wisest, who hath grace to know and answerably to obey the will of God.
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(89) verse (DIV2)
1421
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II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements.
II This must excite us to a careful endeavour After true Obedience to God in all his Commandments.
crd d vmb vvi pno12 p-acp dt j n1 p-acp j n1 p-acp np1 p-acp d po31 n2.
(89) verse (DIV2)
1422
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We all desire to be freed from the reproach of folly among men, and we take it for a great disgrace to be counted fooles:
We all desire to be freed from the reproach of folly among men, and we take it for a great disgrace to be counted Fools:
pns12 d vvb pc-acp vbi vvn p-acp dt n1 pp-f n1 p-acp n2, cc pns12 vvb pn31 p-acp dt j n1 pc-acp vbi vvn n2:
(89) verse (DIV2)
1422
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12652
well, if we would auoid this ignominie indeede, let vs be willing to heare, and carefull to obey the word of Christ, both in thought, word, and deede:
well, if we would avoid this ignominy indeed, let us be willing to hear, and careful to obey the word of christ, both in Thought, word, and deed:
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(89) verse (DIV2)
1422
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otherwise, let men iudge as they list, God will account vs fooles. III. Point. The practise of this follie, which consists in this;
otherwise, let men judge as they list, God will account us Fools. III. Point. The practice of this folly, which consists in this;
av, vvb n2 vvi c-acp pns32 vvb, np1 vmb vvi pno12 n2. np1. n1. dt n1 pp-f d n1, r-crq vvz p-acp d;
(89) verse (DIV2)
1422
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that he builds his house vpon the sands: whereby is signified another thing concerning the soule;
that he builds his house upon the sands: whereby is signified Another thing Concerning the soul;
d pns31 vvz po31 n1 p-acp dt n2: c-crq vbz vvn j-jn n1 vvg dt n1;
(89) verse (DIV2)
1423
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12655
namely, to build our saluation vpon insufficient foundation: and that doth euery hearer of Gods word that makes not conscience of obedience:
namely, to built our salvation upon insufficient Foundation: and that does every hearer of God's word that makes not conscience of Obedience:
av, pc-acp vvi po12 n1 p-acp j n1: cc d vdz d n1 pp-f npg1 n1 cst vvz xx n1 pp-f n1:
(89) verse (DIV2)
1423
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for profession is as it were the erecting or rearing of an house: and the not performing obedience withall, is the setting of this house vpon the sands.
for profession is as it were the erecting or rearing of an house: and the not performing Obedience withal, is the setting of this house upon the sands.
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(89) verse (DIV2)
1423
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There be three sorts of men that thus build vpon the sands. I. The Papist that will be iustified and saued by Christ:
There be three sorts of men that thus built upon the sands. I. The Papist that will be justified and saved by christ:
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(89) verse (DIV2)
1423
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12658
but yet withall he must haue works of grace to concurre for the increase of his iustification,
but yet withal he must have works of grace to concur for the increase of his justification,
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(89) verse (DIV2)
1423
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and for the accomplishment of his saluation.
and for the accomplishment of his salvation.
cc p-acp dt n1 pp-f po31 n1.
(89) verse (DIV2)
1423
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Now this is to build vpon the sands, when we ioyne workes with Christ in the matter of saluation:
Now this is to built upon the sands, when we join works with christ in the matter of salvation:
av d vbz pc-acp vvi p-acp dt n2, c-crq pns12 vvb n2 p-acp np1 p-acp dt n1 pp-f n1:
(89) verse (DIV2)
1423
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for though Christ be a sure rocke in himselfe, yet if we will fortifie him by our works, we fall from this rocke into perdition,
for though christ be a sure rock in himself, yet if we will fortify him by our works, we fallen from this rock into perdition,
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(89) verse (DIV2)
1423
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and our foundation is no better then sand.
and our Foundation is no better then sand.
cc po12 n1 vbz dx jc cs n1.
(89) verse (DIV2)
1423
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Gal. 5. 2. Behold I Paul say vnto you, that if you be circumcised, Christ shall profit you nothing:
Gal. 5. 2. Behold I Paul say unto you, that if you be circumcised, christ shall profit you nothing:
np1 crd crd vvb pns11 np1 vvb p-acp pn22, cst cs pn22 vbb j-vvn, np1 vmb vvi pn22 pix:
(89) verse (DIV2)
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and, v. 4 ▪ Ye are fallen from Christ whosoeuer will be iustified by the law:
and, v. 4 ▪ You Are fallen from christ whosoever will be justified by the law:
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(89) verse (DIV2)
1423
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in which •laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles, which was, to ioyne works with Christ in the matter of iustification:
in which •laces the Apostle labours to overthrow the opinion of the Galatians learned of the false Apostles, which was, to join works with christ in the matter of justification:
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(89) verse (DIV2)
1423
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Rom. 9. 32. Christ became vnto the Iewes a rocke of offence, when as they would be saued by the works of the law.
Rom. 9. 32. christ became unto the Iewes a rock of offence, when as they would be saved by the works of the law.
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(89) verse (DIV2)
1423
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A second sort that build vpon the sands, are the common Protestants:
A second sort that built upon the sands, Are the Common Protestants:
dt ord n1 cst vvb p-acp dt n2, vbr dt j n2:
(89) verse (DIV2)
1424
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by whome I meane such as beare the name of Christians, and yet rest themselues contented and satisfied with their ciuill liues; by whom I mean such as bear the name of Christians, and yet rest themselves contented and satisfied with their civil lives;
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(89) verse (DIV2)
1424
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thinking, that because they abstaine from outward euill and grosse sinnes, and doe no man wrong,
thinking, that Because they abstain from outward evil and gross Sins, and do no man wrong,
vvg, cst c-acp pns32 vvb p-acp j n-jn cc j n2, cc vdb dx n1 vvi,
(89) verse (DIV2)
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therefore God will hold them excused:
Therefore God will hold them excused:
av np1 vmb vvi pno32 vvn:
(89) verse (DIV2)
1424
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whereupon they professe religion more for obedience to the lawes of men, then for conscience to God.
whereupon they profess Religion more for Obedience to the laws of men, then for conscience to God.
c-crq pns32 vvb n1 av-dc p-acp n1 p-acp dt n2 pp-f n2, av p-acp n1 p-acp np1.
(89) verse (DIV2)
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for when a man shall receiue the word with ioy, and bring forth some fruit thereof,
for when a man shall receive the word with joy, and bring forth Some fruit thereof,
c-acp c-crq dt n1 vmb vvi dt n1 p-acp n1, cc vvi av d n1 av,
(89) verse (DIV2)
1427
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Christ were lowly and base, yet his doctrine in preaching was of that force in the minds of his hearers,
christ were lowly and base, yet his Doctrine in preaching was of that force in the minds of his hearers,
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(90) verse (DIV2)
1437
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But this will not serue the turne, these men though they professe Christ outwardly, yet in deede they denie him ▪ for by their course (though it may be they thinke not so) they will needes become Sauiours, and so Christs vnto themselues:
But this will not serve the turn, these men though they profess christ outwardly, yet in deed they deny him ▪ for by their course (though it may be they think not so) they will needs become Saviour's, and so Christ unto themselves:
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(89) verse (DIV2)
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which thing they doe, when as they stay themselues on their owne ciuill life.
which thing they do, when as they stay themselves on their own civil life.
r-crq n1 pns32 vdb, c-crq c-acp pns32 vvb px32 p-acp po32 d j n1.
(89) verse (DIV2)
1424
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The Scribes and Pharisies for outward actions were very godly, and many of them liued vnblameably:
The Scribes and Pharisees for outward actions were very godly, and many of them lived unblamably:
dt n2 cc np2 p-acp j n2 vbdr av j, cc d pp-f pno32 vvd av-j:
(89) verse (DIV2)
1424
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but yet Christ saith to his Disciples, Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies, ye cannot enter into the kingdome of heauen.
but yet christ Says to his Disciples, Math. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of heaven.
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(89) verse (DIV2)
1424
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1. Cor. 4. 4. I know nothing by my selfe (saith Paul) and yet I am not thereby iustified:
1. Cor. 4. 4. I know nothing by my self (Says Paul) and yet I am not thereby justified:
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(89) verse (DIV2)
1424
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this was a notable thing, for a man to walke so vprightly in his calling, that his conscience could not accuse him of any offence against God or man,
this was a notable thing, for a man to walk so uprightly in his calling, that his conscience could not accuse him of any offence against God or man,
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(89) verse (DIV2)
1424
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and yet this is nothing in the matter of Iustification, because euery man therein must answer to God.
and yet this is nothing in the matter of Justification, Because every man therein must answer to God.
cc av d vbz pix p-acp dt n1 pp-f n1, c-acp d n1 av vmb vvi p-acp np1.
(89) verse (DIV2)
1424
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The third sort of those that build vpon the sand, is the Protestant that is more forward in religion then the former:
The third sort of those that built upon the sand, is the Protestant that is more forward in Religion then the former:
dt ord n1 pp-f d cst vvb p-acp dt n1, vbz dt n1 cst vbz av-dc av-j p-acp n1 cs dt j:
(89) verse (DIV2)
1425
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I meane such as doe heare the word and receiue it with ioy, bringing forth some good fruit thereof.
I mean such as do hear the word and receive it with joy, bringing forth Some good fruit thereof.
pns11 vvb d c-acp vdb vvi dt n1 cc vvi pn31 p-acp n1, vvg av d j n1 av.
(89) verse (DIV2)
1425
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It had beene hard, I must confesse, to haue called such men foolish builders, vnles Iesus Christ had reuealed them to be such:
It had been hard, I must confess, to have called such men foolish Builders, unless Iesus christ had revealed them to be such:
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(89) verse (DIV2)
1425
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and yet that these doe build on the sand, it is plaine in the parable of the seede that fell on stonie ground, Luke 8. 13. whereby are resembled such men as heare Gods word,
and yet that these do built on the sand, it is plain in the parable of the seed that fell on stony ground, Lycia 8. 13. whereby Are resembled such men as hear God's word,
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(89) verse (DIV2)
1425
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and receiue it with ioy, and bring forth some fruit, but yet in the time of temptation doe fal away:
and receive it with joy, and bring forth Some fruit, but yet in the time of temptation do fall away:
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(89) verse (DIV2)
1425
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for though they professed Christ, yet they were not founded on him, they wanted sound humilitie and true faith, which want in the time of peace they could not espie.
for though they professed christ, yet they were not founded on him, they wanted found humility and true faith, which want in the time of peace they could not espy.
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(89) verse (DIV2)
1425
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Uses. I. Seeing that men which heare and receiue the word of God with ioy, may build on a fandie foundation, we must pray to God for this one blessing, that he would write his word in our hearts by the finger of his spirit,Uses. I. Seeing that men which hear and receive the word of God with joy, may built on a fandie Foundation, we must pray to God for this one blessing, that he would write his word in our hearts by the finger of his Spirit,
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(89) verse (DIV2)
1426
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as he writ the law on the tables of stone in Mount Sina: for our hearts are deceitfull, and will counterfeit grace till the time of triall come:
as he writ the law on the tables of stone in Mount Sina: for our hearts Are deceitful, and will counterfeit grace till the time of trial come:
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(89) verse (DIV2)
1426
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now God hath promised this blessing to his Church in the new Testament, and therefore we must pray for it, that hauing his law written in our hearts, we may be the doers of it.
now God hath promised this blessing to his Church in the new Testament, and Therefore we must pray for it, that having his law written in our hearts, we may be the doers of it.
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(89) verse (DIV2)
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II. This must mooue vs to looke vnto the deceitfulnes of our hearts: for faire shewes will not serue the turne in time of triall;
II This must move us to look unto the deceitfulness of our hearts: for fair shows will not serve the turn in time of trial;
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(89) verse (DIV2)
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how should he not thinke himselfe to be in a good case? and yet in time of triall this will disappoint him and deceiue him.
how should he not think himself to be in a good case? and yet in time of trial this will disappoint him and deceive him.
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(89) verse (DIV2)
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Wherefore we must looke that in our profession we carie a true heart vnto God, and to our selues:
Wherefore we must look that in our profession we carry a true heart unto God, and to our selves:
c-crq pns12 vmb vvi cst p-acp po12 n1 pns12 vvb dt j n1 p-acp np1, cc p-acp po12 n2:
(89) verse (DIV2)
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and for this cause must see that we be throughly humbled in our selues for our sinnes, that we may make God and his feare to be our chiefe treasure;
and for this cause must see that we be thoroughly humbled in our selves for our Sins, that we may make God and his Fear to be our chief treasure;
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(89) verse (DIV2)
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for which cause we must remember that we are not our owne, but Gods;
for which cause we must Remember that we Are not our own, but God's;
p-acp r-crq n1 pns12 vmb vvi cst pns12 vbr xx po12 d, cc-acp n2;
(89) verse (DIV2)
1427
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and so must not haue the disposing of our selues, but subiect our selues wholly to his will in all things:
and so must not have the disposing of our selves, but Subject our selves wholly to his will in all things:
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(89) verse (DIV2)
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and if thus we make him our treasure, we shall be sure to make him our rocke also. III. We must not content our selues only to know Christ to be our Sauiour, and to imbrace religion in profession:
and if thus we make him our treasure, we shall be sure to make him our rock also. III. We must not content our selves only to know christ to be our Saviour, and to embrace Religion in profession:
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(89) verse (DIV2)
1427
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but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs,
but we must labour further to feel in our selves the power of Christ death to mortify sin in us,
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(89) verse (DIV2)
1428
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and the vertue of his resurrection, to raise and build vs vp againe in newnes of life, learning to know Christ vnto our selues by experience in our selues:
and the virtue of his resurrection, to raise and built us up again in newness of life, learning to know christ unto our selves by experience in our selves:
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(89) verse (DIV2)
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for knowledge in the braine will not saue the soule:
for knowledge in the brain will not save the soul:
p-acp n1 p-acp dt n1 vmb xx vvi dt n1:
(89) verse (DIV2)
1428
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but he that is truly founded on Christ, feeles the benefits of his death and resurrection in some measure in himselfe.
but he that is truly founded on christ, feels the benefits of his death and resurrection in Some measure in himself.
cc-acp pns31 cst vbz av-j vvn p-acp np1, vvz dt n2 pp-f po31 n1 cc n1 p-acp d n1 p-acp px31.
(89) verse (DIV2)
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IV. Point. The effect and fruit of bad hearing;IV. Point. The Effect and fruit of bad hearing;
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(89) verse (DIV2)
1429
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that is, fearefull ruine and destruction, resembled by the issue of building on the sands: v. 27. The raine fell, the floods came, &c. Where two things are to be noted;
that is, fearful ruin and destruction, resembled by the issue of building on the sands: v. 27. The rain fell, the floods Come, etc. Where two things Are to be noted;
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(89) verse (DIV2)
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I. the cause of this fearefull ruine, the falling of the raine, and beating of the floods and windes:
I the cause of this fearful ruin, the falling of the rain, and beating of the floods and winds:
uh dt n1 pp-f d j n1, dt n-vvg pp-f dt n1, cc vvg pp-f dt n2 cc n2:
(89) verse (DIV2)
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II. the qualitie of this ruine; it is great and fearefull, The house fell, and the fall thereof was great. For the first:
II the quality of this ruin; it is great and fearful, The house fell, and the fallen thereof was great. For the First:
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(89) verse (DIV2)
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Floods, and winde, and raine, doe here betoken trialls and temptations, which are here said to befal the professors of the name of Christ. Floods, and wind, and rain, do Here betoken trials and temptations, which Are Here said to befall the professors of the name of christ.
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(89) verse (DIV2)
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Whence we learne, that euery one that doth heare the word of God, and professe true religion, must looke for a day of temptation and triall.
Whence we Learn, that every one that does hear the word of God, and profess true Religion, must look for a day of temptation and trial.
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(89) verse (DIV2)
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It is Gods will that whosoeuer taketh vpō him the profession of his name, should be tried what he is.
It is God's will that whosoever Takes upon him the profession of his name, should be tried what he is.
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(89) verse (DIV2)
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Thus he permitted Adam presently after his creation to be tempted and tried, the smart whereof we all feele vnto this day:
Thus he permitted Adam presently After his creation to be tempted and tried, the smart whereof we all feel unto this day:
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(89) verse (DIV2)
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others professe religion, and yet liue in grosse sinnes, as swearing, drunkennesse, vncleannesse, &c. making no conscience of grosse impietie in their liues:
Others profess Religion, and yet live in gross Sins, as swearing, Drunkenness, uncleanness, etc. making no conscience of gross impiety in their lives:
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(89) verse (DIV2)
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and God gaue Abraham a commandement of triall to kill his onely sonne, Gen. 22. 1, 2. Soe he left Hezekias to himselfe to trie him, and to know all that was in his heart, 2. Chr. 32. 31. And Iohn Baptist saith of Christ, that he hath his fanne in his hand, to sift and trie the good corne from chaffe, Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate.
and God gave Abraham a Commandment of trial to kill his only son, Gen. 22. 1, 2. So he left Hezekias to himself to try him, and to know all that was in his heart, 2. Christ 32. 31. And John Baptist Says of christ, that he hath his fan in his hand, to sift and try the good corn from chaff, Matthew 3. 12. and Luk. 22. 31. the Devil sought to winnow the Disciples as wheat.
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(89) verse (DIV2)
1430
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And S. Peter makes it a thing requisite, that the faith of Gods seruants should be tried by afflictions, as gold is tried in the fire, 1. Pet. 1. 7.
And S. Peter makes it a thing requisite, that the faith of God's Servants should be tried by afflictions, as gold is tried in the fire, 1. Pet. 1. 7.
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(89) verse (DIV2)
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Vse. We now haue by Gods mercie true religion among vs, and are freed from the bondage of the Turke, Iewe, and Papist: Use. We now have by God's mercy true Religion among us, and Are freed from the bondage of the Turk, Iewe, and Papist:
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(89) verse (DIV2)
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we must therefore stand fast in our profession, and not suffer our selues to be depriued of true religion:
we must Therefore stand fast in our profession, and not suffer our selves to be deprived of true Religion:
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(89) verse (DIV2)
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for times will come when we must be tried:
for times will come when we must be tried:
c-acp n2 vmb vvi c-crq pns12 vmb vbi vvn:
(89) verse (DIV2)
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12714
and therefore in this happie time of peace and truth, which is to vs the day of grace and mercie, we must labour seriously to haue our hearts indued with some good measure of lasting grace,
and Therefore in this happy time of peace and truth, which is to us the day of grace and mercy, we must labour seriously to have our hearts endued with Some good measure of lasting grace,
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(89) verse (DIV2)
1431
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as of faith, hope, and loue, which as good gold may abide the triall of afflictions; otherwise we shall not stand:
as of faith, hope, and love, which as good gold may abide the trial of afflictions; otherwise we shall not stand:
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(89) verse (DIV2)
1431
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for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire.
for all painted shows of grace in time of trial will vanish away like dross and stubble before the fire.
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(89) verse (DIV2)
1431
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The second point in this effect, is the qualitie of this ruine and fall, it is great and fearefull;
The second point in this Effect, is the quality of this ruin and fallen, it is great and fearful;
dt ord n1 p-acp d n1, vbz dt n1 pp-f d n1 cc vvi, pn31 vbz j cc j;
(89) verse (DIV2)
1432
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It fell, and the fall thereof was great. It fell, and the fallen thereof was great.
pn31 vvd, cc dt n1 av vbds j.
(89) verse (DIV2)
1432
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12719
The thing resembled hereby is most fearefull, to wit, that such professors of religion as in the daies of peace did not ioyne practise with their profession, shall fall away in the time of triall,
The thing resembled hereby is most fearful, to wit, that such professors of Religion as in the days of peace did not join practice with their profession, shall fallen away in the time of trial,
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(89) verse (DIV2)
1432
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and come to most fearefull perdition:
and come to most fearful perdition:
cc vvb p-acp ds j n1:
(89) verse (DIV2)
1432
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this is the principall point that Christ here aimes at, whereby he intends to terrifie men from dissembled profession.
this is the principal point that christ Here aims At, whereby he intends to terrify men from dissembled profession.
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(89) verse (DIV2)
1432
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And the consideration of it must worke effectually in our hearts, for we by Gods mercie and blessing haue had the light of the Gospel for many yeares together in such measure as neuer was in this land before:
And the consideration of it must work effectually in our hearts, for we by God's mercy and blessing have had the Light of the Gospel for many Years together in such measure as never was in this land before:
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(89) verse (DIV2)
1432
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and yet, though all of vs be hearers, where is our obedience? alas, some among vs grow to be flat and peremptorie Atheists, denying God and Christ Iesus;
and yet, though all of us be hearers, where is our Obedience? alas, Some among us grow to be flat and peremptory Atheists, denying God and christ Iesus;
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(89) verse (DIV2)
1432
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others and the most, vnder the name of religion, root their hearts in the world, some in profits,
Others and the most, under the name of Religion, root their hearts in the world, Some in profits,
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(89) verse (DIV2)
1432
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and some in pleasures, and none of these almost regard religion:
and Some in pleasures, and none of these almost regard Religion:
cc d p-acp n2, cc pix pp-f d av n1 n1:
(89) verse (DIV2)
1432
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so that if we looke into the generall state of our people, we shall see that religion is professed, but not obeied:
so that if we look into the general state of our people, we shall see that Religion is professed, but not obeyed:
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(89) verse (DIV2)
1432
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but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall, into fearefull curses both of bodie and soule.
but we must know that in the end this profaning of Religion will soon turn all God's blessings temporal and spiritual, into fearful curses both of body and soul.
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(89) verse (DIV2)
1432
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If euer any thing bring ruine vpon vs, it will be the contempt of Gods word professed:
If ever any thing bring ruin upon us, it will be the contempt of God's word professed:
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(89) verse (DIV2)
1432
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and therefore let vs in the feare of God endeauour our selues not onely to know and heare the word of God,
and Therefore let us in the Fear of God endeavour our selves not only to know and hear the word of God,
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(89) verse (DIV2)
1432
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but to turne vnto God from all sinne, and especially in regard of this sinne of disobedience to the word of God.
but to turn unto God from all sin, and especially in regard of this sin of disobedience to the word of God.
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(89) verse (DIV2)
1432
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Lastly, Christ notes the qualitie of this fall to be exceeding great, to shew vnto vs the great daunger of hypocrisie:
Lastly, christ notes the quality of this fallen to be exceeding great, to show unto us the great danger of hypocrisy:
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(89) verse (DIV2)
1433
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for there is great difference betweene these three sorts of men:
for there is great difference between these three sorts of men:
c-acp pc-acp vbz j n1 p-acp d crd n2 pp-f n2:
(89) verse (DIV2)
1433
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a sinner that makes no profession of religion, an hypocrite that makes a great shew of pietie in profession,
a sinner that makes no profession of Religion, an hypocrite that makes a great show of piety in profession,
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(89) verse (DIV2)
1433
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and a true beleeuer whose life and conuersation is answerable to his profession. For a true professor may fall into sinne very fearefully, as Peter and Dauid did, and yet recouer againe.
and a true believer whose life and Conversation is answerable to his profession. For a true professor may fallen into sin very fearfully, as Peter and David did, and yet recover again.
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(89) verse (DIV2)
1433
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Also he that is a most notorious sinner, as Manasses was, may be conuerted and repent.
Also he that is a most notorious sinner, as Manasses was, may be converted and Repent.
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(89) verse (DIV2)
1433
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But when a professor that is an hypocrite in religion is tried, he falls quite from Christ,
But when a professor that is an hypocrite in Religion is tried, he falls quite from christ,
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(89) verse (DIV2)
1433
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and makes apostacie from his profession;
and makes apostasy from his profession;
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(89) verse (DIV2)
1433
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and in this regard his fall is called great. And therefore seeing professors may thus fearefully fall away;
and in this regard his fallen is called great. And Therefore seeing professors may thus fearfully fallen away;
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(89) verse (DIV2)
1433
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let vs in the feare of God labour in some truth of heart to yeild obedience to that we heare.
let us in the Fear of God labour in Some truth of heart to yield Obedience to that we hear.
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(89) verse (DIV2)
1433
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vers. 28.
vers. 28.
fw-la. crd
(90) verse (DIV2)
1433
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And it came to passe when Iesus had ended these words, the people were astonied at his doctrine.
And it Come to pass when Iesus had ended these words, the people were astonished At his Doctrine.
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(90) verse (DIV2)
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29. For he taught as one hauing authoritie, and not as the Scribes.
29. For he taught as one having Authority, and not as the Scribes.
crd p-acp pns31 vvd p-acp crd j-vvg n1, cc xx p-acp dt n2.
(90) verse (DIV2)
1435
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These two verses containe the issue and euent of this Sermon of our Sauiour Christ in his hearers.
These two Verses contain the issue and event of this Sermon of our Saviour christ in his hearers.
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(90) verse (DIV2)
1436
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And in them we may obserue two points:
And in them we may observe two points:
cc p-acp pno32 pns12 vmb vvi crd n2:
(90) verse (DIV2)
1436
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12747
first, the good fruit that came of this sermon, v. 28. secondly, the cause & reason thereof, v. 29. The fruit was the astonishing of the people:
First, the good fruit that Come of this sermon, v. 28. secondly, the cause & reason thereof, v. 29. The fruit was the astonishing of the people:
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(90) verse (DIV2)
1436
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which S. Matthew sets out by three circumstances: I. of the time, when it appeared, to wit,
which S. Matthew sets out by three Circumstances: I of the time, when it appeared, to wit,
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(90) verse (DIV2)
1436
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after the Sermon was ended: II. of the persons in whom it was wrought, the people, that is, the multitude: III.
After the Sermon was ended: II of the Persons in whom it was wrought, the people, that is, the multitude: III.
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(90) verse (DIV2)
1436
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of the matter whereat they were astonished, namely, at the doctrine of Christ. Touching this Astonishing of the people, in it many things are to be obserued: I.
of the matter whereat they were astonished, namely, At the Doctrine of christ. Touching this Astonishing of the people, in it many things Are to be observed: I.
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(90) verse (DIV2)
1436
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That though the person of our Sauiour.
That though the person of our Saviour.
cst cs dt n1 pp-f po12 n1.
(90) verse (DIV2)
1437
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This caused the officers that were sent to take him to returne without him, alleadging the maiestie of his doctrine for the reason of their fact, Neuer man spake as ▪ this man did ▪ Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him,
This caused the Officers that were sent to take him to return without him, alleging the majesty of his Doctrine for the reason of their fact, Never man spoke as ▪ this man did ▪ John 7. 46. and when the Governors Come with a band of men to apprehend him,
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(90) verse (DIV2)
1437
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so soone as he did but tell them he was the Christ, they went backward, and fell to the ground, Ioh. 18. 6. This sheweth vnto vs, that the voice and sentence of Christ giuen at the last day of iudgement will be most fearefull and terrible.
so soon as he did but tell them he was the christ, they went backward, and fell to the ground, John 18. 6. This shows unto us, that the voice and sentence of christ given At the last day of judgement will be most fearful and terrible.
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(90) verse (DIV2)
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For if his wordes were thus powerfull in his base estate of humilitie, what force will they then haue,
For if his words were thus powerful in his base estate of humility, what force will they then have,
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(90) verse (DIV2)
1438
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when he shall come in glorie and maiestie in the cloudes, accompanied with thousands of Angels,
when he shall come in glory and majesty in the Clouds, accompanied with thousands of Angels,
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(90) verse (DIV2)
1438
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when as his sight shall be so terrible, that men shall call to the mountaines to fall vpon them,
when as his sighed shall be so terrible, that men shall call to the Mountains to fallen upon them,
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(90) verse (DIV2)
1438
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and to the rockes to grind them in pieces, if it were possible? well, let the consideration hereof mooue vs to be obedient to his voice in the ministerie of his word;
and to the Rocks to grind them in Pieces, if it were possible? well, let the consideration hereof move us to be obedient to his voice in the Ministry of his word;
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(90) verse (DIV2)
1438
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otherwise, will we nill we, we shall one day be subiect to that fearefull voice of condemnation, Goe ye cursed into euerlasting fire.
otherwise, will we nill we, we shall one day be Subject to that fearful voice of condemnation, Go you cursed into everlasting fire.
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(90) verse (DIV2)
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II. Doctrine. This astonishment of the people argues some feare and reuerence in them towards Christ, which is some commendation vnto them: II Doctrine. This astonishment of the people argues Some Fear and Reverence in them towards christ, which is Some commendation unto them:
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(90) verse (DIV2)
1439
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and yet it prooues not the truth and soundnes of their faith and conuersion (though no doubt many that heard him were hereby conuerted:) for a man may be amased at Christs doctrine,
and yet it Proves not the truth and soundness of their faith and conversion (though no doubt many that herd him were hereby converted:) for a man may be amazed At Christ Doctrine,
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(90) verse (DIV2)
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and yet not be conue••ed thereby.
and yet not be conue••ed thereby.
cc av xx vbi vvn av.
(90) verse (DIV2)
1439
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12764
Luk. 4. 22. the people of Capernaum did maruelously affect the Doctrine of our Sauiour Christ admiring at it, and yet they beleeued not in him,
Luk. 4. 22. the people of Capernaum did marvelously affect the Doctrine of our Saviour christ admiring At it, and yet they believed not in him,
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(90) verse (DIV2)
1439
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but tooke exceptions against him, because he was so•••to Ioseph the carpenter.
but took exceptions against him, Because he was so•••to Ioseph the carpenter.
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(90) verse (DIV2)
1439
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Pharaoh, Saul, and Ahab, when they were reprooued by Moses, Samuel, and Eliah, they were ofttimes much amased and confounded in themselues:
Pharaoh, Saul, and Ahab, when they were reproved by Moses, Samuel, and Elijah, they were ofttimes much amazed and confounded in themselves:
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(90) verse (DIV2)
1439
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and yet they did neuer truely turne from their sinnes:
and yet they did never truly turn from their Sins:
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(90) verse (DIV2)
1439
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And in this place, I take it, this astonishment of the people is recorded, rather for the commendation of Christs ministerie,
And in this place, I take it, this astonishment of the people is recorded, rather for the commendation of Christ Ministry,
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(90) verse (DIV2)
1439
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then to note out the faith and conuersion of the people. This we are to obserue for speciall cause:
then to note out the faith and conversion of the people. This we Are to observe for special cause:
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(90) verse (DIV2)
1439
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for it is the ordinarie maner of the most of our hearers to marke more or lesse what is spokē, to approoue the doctrine,
for it is the ordinary manner of the most of our hearers to mark more or less what is spoken, to approve the Doctrine,
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(90) verse (DIV2)
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and to speake well of the minister, which be good things in their kind: but yet this is not enough:
and to speak well of the minister, which be good things in their kind: but yet this is not enough:
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(90) verse (DIV2)
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we must further labour to receiue the word by faith, to repent of our sinnes, and to conforme our hearts and liues vnto the word:
we must further labour to receive the word by faith, to Repent of our Sins, and to conform our hearts and lives unto the word:
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(90) verse (DIV2)
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Luk. 11. 27. when a woman, through admiration at Christs doctrine, pronounced her blessed that bare him,
Luk. 11. 27. when a woman, through admiration At Christ Doctrine, pronounced her blessed that bore him,
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(90) verse (DIV2)
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and the paps that gaue him sucke: and the paps that gave him suck:
cc dt n2 cst vvd pno31 vvi:
(90) verse (DIV2)
1440
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12775
Christ tooke occasion thence to giue vnto her, and to the rest of the hearers this lesson:
christ took occasion thence to give unto her, and to the rest of the hearers this Lesson:
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(90) verse (DIV2)
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nay, rather blessed are they that heare the word of God, and doe it. nay, rather blessed Are they that hear the word of God, and do it.
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(90) verse (DIV2)
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Act. 2. 37. at the first sermon of Peter after the giuing of the holy Ghost, the people were greatly amased at his doctrine,
Act. 2. 37. At the First sermon of Peter After the giving of the holy Ghost, the people were greatly amazed At his Doctrine,
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(90) verse (DIV2)
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and being pricked in conscience, cried, Men and br•thren, what shall we doe? now Peter suffers them not to stand still in this astonishment,
and being pricked in conscience, cried, Men and br•thren, what shall we do? now Peter suffers them not to stand still in this astonishment,
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(90) verse (DIV2)
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but labours further to bring them to true faith and repentance, and to haue the same by baptisme confirmed vnto them, saying, Amend your liues, and be baptized, v. 38. And so dealt Paul with the Iayler that would haue killed himselfe vpon the sudden sight of the prison doore beeing open;
but labours further to bring them to true faith and Repentance, and to have the same by Baptism confirmed unto them, saying, Amend your lives, and be baptised, v. 38. And so dealt Paul with the Jailer that would have killed himself upon the sudden sighed of the prison door being open;
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(90) verse (DIV2)
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for after he was truly humbled he brought him to beleeue.
for After he was truly humbled he brought him to believe.
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(90) verse (DIV2)
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It may be here demanded, why our Sauiour Christ at this Sermon did no more to the most of his hearers,
It may be Here demanded, why our Saviour christ At this Sermon did no more to the most of his hearers,
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(90) verse (DIV2)
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but caused them to wonder, when as the Apostles conuerted many thousands at some one Sermon;
but caused them to wonder, when as the Apostles converted many thousands At Some one Sermon;
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(90) verse (DIV2)
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and after brought the whole bodie of the Gentiles to the faith.
and After brought the Whole body of the Gentiles to the faith.
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(90) verse (DIV2)
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Ans. No doubt he was able to haue conuerted them all, and we may perswade our selues here were many conuerted though it be not recorded,Ans. No doubt he was able to have converted them all, and we may persuade our selves Here were many converted though it be not recorded,
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(90) verse (DIV2)
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and though indeede the most were onely astonished.
and though indeed the most were only astonished.
cc cs av dt av-ds vbdr av-j vvn.
(90) verse (DIV2)
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But this came so to passe that his promise made to his Disciples might be verified, Ioh. 14. 12. which was, that they should doe greater workes then Christ did;
But this Come so to pass that his promise made to his Disciples might be verified, John 14. 12. which was, that they should do greater works then christ did;
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(90) verse (DIV2)
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whereof this questionlesse was one, to conuert moe in their ministerie then Christ did.
whereof this questionless was one, to convert more in their Ministry then christ did.
c-crq d j vbds pi, pc-acp vvi av-dc p-acp po32 n1 av np1 vdd.
(90) verse (DIV2)
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And the causes hereof were two: I. that our Sauiour Christ might shew himselfe willing to vndergoe that base estate of a seruant wherein he was borne and continued till his exaltation;
And the Causes hereof were two: I that our Saviour christ might show himself willing to undergo that base estate of a servant wherein he was born and continued till his exaltation;
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(90) verse (DIV2)
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therefore he was content to restraine the power of his Godhead euen from his ministerie,
Therefore he was content to restrain the power of his Godhead even from his Ministry,
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(90) verse (DIV2)
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vntill he were exalted into glorie: II. that he might make it manifest in his Apostles times, that beeing ascended he did not onely sit at the right hand of his father, that is, rule as a king ouer all in his princely office;
until he were exalted into glory: II that he might make it manifest in his Apostles times, that being ascended he did not only fit At the right hand of his father, that is, Rule as a King over all in his princely office;
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(90) verse (DIV2)
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but also that he did indeede gouerne his Church by his word and spirit:
but also that he did indeed govern his Church by his word and Spirit:
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(90) verse (DIV2)
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and this reason Christ addeth, Ioh. 14. v. 12. to prooue that his Disciples should doe greater workes then he did, because he went vnto his father, there to rule and gouerne his Church.
and this reason christ adds, John 14. v. 12. to prove that his Disciples should do greater works then he did, Because he went unto his father, there to Rule and govern his Church.
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(90) verse (DIV2)
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It may yet further be asked, why Christ did not conuert them all, seeing he was able beeing true and very God? Ans. No doubt (as hath beene said) many were here conuerted,
It may yet further be asked, why christ did not convert them all, seeing he was able being true and very God? Ans. No doubt (as hath been said) many were Here converted,
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(90) verse (DIV2)
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yet not all, because Christ was now the minister of circumcision, (as the Apostle speaketh) that is, though in regard of his person he were the Prophet of the whole Catholike Church:
yet not all, Because christ was now the minister of circumcision, (as the Apostle speaks) that is, though in regard of his person he were the Prophet of the Whole Catholic Church:
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(90) verse (DIV2)
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yet at this time in this action he was preacher onely to the Church of the Iewes:
yet At this time in this actium he was preacher only to the Church of the Iewes:
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(90) verse (DIV2)
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in which regard he performed this dutie as man onely, and so could doe no more but deliuer his fathers will vnto them,
in which regard he performed this duty as man only, and so could do no more but deliver his Father's will unto them,
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(90) verse (DIV2)
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and shew himselfe willing to conuert them.
and show himself willing to convert them.
cc vvi px31 j pc-acp vvi pno32.
(90) verse (DIV2)
1442
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12798
And in this manner he speakes vnto Ierusalem, Matth. 23. 37. O Ierusalem, Ierusalem, — how often would I haue gathered thy children,
And in this manner he speaks unto Ierusalem, Matthew 23. 37. Oh Ierusalem, Ierusalem, — how often would I have gathered thy children,
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(90) verse (DIV2)
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as a henne gathereth her chickens, I would, but ye would not: as a hen gathereth her chickens, I would, but you would not:
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(90) verse (DIV2)
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that is, as the minister of circumcision in mine owne person, and as God in the ministerie of my Prophets.
that is, as the minister of circumcision in mine own person, and as God in the Ministry of my prophets.
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(90) verse (DIV2)
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Thus much of the astonishment it selfe. Now follow the circumstances whereby it is amplified and set out, and they are three.
Thus much of the astonishment it self. Now follow the Circumstances whereby it is amplified and Set out, and they Are three.
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(90) verse (DIV2)
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12802
The first circumstance is the time when they were astonished, namely, when the sermon was ended.
The First circumstance is the time when they were astonished, namely, when the sermon was ended.
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(90) verse (DIV2)
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12803
No doubt they were amased in the time of his deliuerie:
No doubt they were amazed in the time of his delivery:
dx n1 pns32 vbdr vvn p-acp dt n1 pp-f po31 n1:
(90) verse (DIV2)
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but yet they were silent all that while and shewed no signes of their affection till the sermon was ended.
but yet they were silent all that while and showed no Signs of their affection till the sermon was ended.
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(90) verse (DIV2)
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12805
And this good order ought to be obserued of all Gods people in the publike ministerie of the word.
And this good order ought to be observed of all God's people in the public Ministry of the word.
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(90) verse (DIV2)
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12806
In the bulding of the materiall temple, there was no noise or knocking heard so much as of an hammer:
In the building of the material temple, there was no noise or knocking herd so much as of an hammer:
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(90) verse (DIV2)
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whereby was signified that in the assemblies of the Saints where Gods spirituall temple is bulding, there should be the like heauenly order obserued;
whereby was signified that in the assemblies of the Saints where God's spiritual temple is building, there should be the like heavenly order observed;
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(90) verse (DIV2)
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12808
men should heare with quitetnes and silence, and shew their affection• afterward.
men should hear with quitetnes and silence, and show their affection• afterwards.
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(90) verse (DIV2)
1443
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12809
Secondly, we are here taught to labour not onely to be affected in the Act of hearing while the doctrine is deliuered,
Secondly, we Are Here taught to labour not only to be affected in the Act of hearing while the Doctrine is Delivered,
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(90) verse (DIV2)
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12810
but to treasure it vp in our hearts, that we may afterward be affected with it as this multitude was.
but to treasure it up in our hearts, that we may afterwards be affected with it as this multitude was.
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(90) verse (DIV2)
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12811
The second circumstance here noted, is the persons who were thus astonied:
The second circumstance Here noted, is the Persons who were thus astonished:
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(90) verse (DIV2)
1445
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12867
We are all of vs by our profession Christians, and by baptisme the sonnes and daughters of God;
We Are all of us by our profession Christians, and by Baptism the Sons and daughters of God;
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(90) verse (DIV2)
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to wit, the people or the multitude ▪ for after the sermon was ended they gathered themselues into companies,
to wit, the people or the multitude ▪ for After the sermon was ended they gathered themselves into companies,
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(90) verse (DIV2)
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and make knowne one to another the affections of their hearts toward Christs doctrine.
and make known one to Another the affections of their hearts towards Christ Doctrine.
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(90) verse (DIV2)
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12814
Hence we may gather, that our Sauiour Christ deliuered his dostrine plainely ▪ vnto the conscience of the meanest,
Hence we may gather, that our Saviour christ Delivered his Doctrine plainly ▪ unto the conscience of the Meanest,
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(90) verse (DIV2)
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12815
and to the capacitie of the simplest; els they could not thereby haue beene brought to wonder.
and to the capacity of the simplest; Else they could not thereby have been brought to wonder.
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(90) verse (DIV2)
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And this is a president for all Ministers to follow in the dispensation of the word:
And this is a president for all Ministers to follow in the Dispensation of the word:
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(90) verse (DIV2)
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so did Paul, 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God, that if it were hid, he saith, it was hid to them which perish.
so did Paul, 2. Cor. 4. 2. 3. in such plainness deliver the word of God, that if it were hid, he Says, it was hid to them which perish.
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(90) verse (DIV2)
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12818
The third circumstance, is the obiect of their astonishment; that is, his doctrine: They were astonied at his Doctrine.
The third circumstance, is the Object of their astonishment; that is, his Doctrine: They were astonished At his Doctrine.
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(90) verse (DIV2)
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12819
This teacheth vs, that the word of God must be so deliuered, that the Doctrine it selfe may affect the hearers.
This Teaches us, that the word of God must be so Delivered, that the Doctrine it self may affect the hearers.
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(90) verse (DIV2)
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12820
It is a carnall thing for a man so to preach, as the consideration of his wit, of his memorie, of his eloquence, of his great reading may affect the hearers ▪ many worthy parts (no doubt) were in our Sauiour Christ,
It is a carnal thing for a man so to preach, as the consideration of his wit, of his memory, of his eloquence, of his great reading may affect the hearers ▪ many worthy parts (no doubt) were in our Saviour christ,
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(90) verse (DIV2)
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12821
for which he might well be admired;
for which he might well be admired;
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(90) verse (DIV2)
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12822
and yet in the dispensation of his word, he labours by his doctrine onely to affect his hearers:
and yet in the Dispensation of his word, he labours by his Doctrine only to affect his hearers:
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(90) verse (DIV2)
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and so must all they doe that will be followers of Christ. II. Point. Thus much for the fruite of Christs sermon:
and so must all they do that will be followers of christ. II Point. Thus much for the fruit of Christ sermon:
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(90) verse (DIV2)
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Now follows the cause thereof, which is Christs authoritie in teaching, v. 29. for hee taught a• on• hauing authoritie, not as the Scribes.
Now follows the cause thereof, which is Christ Authority in teaching, v. 29. for he taught a• on• having Authority, not as the Scribes.
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(90) verse (DIV2)
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12825
This authoritie in Christ• ministerie was caused from three things; I. From the matter of his sermon. II. From the manner of his deliuerie. III. From the things that accompanied his teaching.
This Authority in Christ• Ministry was caused from three things; I. From the matter of his sermon. II From the manner of his delivery. III. From the things that accompanied his teaching.
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(90) verse (DIV2)
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I. The matter of his sermon was the incomparable excellencie of heauenly doctrine;
I. The matter of his sermon was the incomparable excellency of heavenly Doctrine;
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(90) verse (DIV2)
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thus much his enemies the Scribes that came to tempt him did confesse, Mar. 12. 14. Master, thou art true,
thus much his enemies the Scribes that Come to tempt him did confess, Mar. 12. 14. Master, thou art true,
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(90) verse (DIV2)
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and teachest the way of God truly. and Teachest the Way of God truly.
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(90) verse (DIV2)
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12829
And this was long before confirmed by Moses, who deliuered the ▪ promise of Christ vnto the people, into whose mouth God would put his word, Deut. 18. 18. and Ioh. 7. 16. Christ confesseth, that his doctrine was not his owne,
And this was long before confirmed by Moses, who Delivered thee ▪ promise of christ unto the people, into whose Mouth God would put his word, Deuteronomy 18. 18. and John 7. 16. christ Confesses, that his Doctrine was not his own,
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(90) verse (DIV2)
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but his fathers that sent him. II. The manner of his teaching was heauenly:but his Father's that sent him. II The manner of his teaching was heavenly:
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(90) verse (DIV2)
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12868
now our dutie is to walke worthie this our calling, & to take heed wee bring it not into contempt.
now our duty is to walk worthy this our calling, & to take heed we bring it not into contempt.
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(90) verse (DIV2)
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and this shewed it selfe in sundrie things ▪ for, I. Christ taught in his owne name as a Lord of his doctrine,
and this showed it self in sundry things ▪ for, I christ taught in his own name as a Lord of his Doctrine,
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(90) verse (DIV2)
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12832
and not as a messenger or interpreter thereof, as the Prophets were: II. His speach and deliuerie was with speciall grace:
and not as a Messenger or interpreter thereof, as the prophets were: II His speech and delivery was with special grace:
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(90) verse (DIV2)
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12833
Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth, wherein he expressed his humilitie, his meekenes, loue, mercie,
Luk. 4. v. 22. The people wondered At the gracious words that proceeded out of his Mouth, wherein he expressed his humility, his meekness, love, mercy,
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(90) verse (DIV2)
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12834
and compassion, plainly shewing by his speech that he was indued with all gifts of the spi••• ▪ aboue measure:
and compassion, plainly showing by his speech that he was endued with all Gifts of the spi••• ▪ above measure:
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(90) verse (DIV2)
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in this regard it is said, Isa. 50. 4. God gaue him (that is, Christ) the tongue of the learned, to be able to speake a word in due season,
in this regard it is said, Isaiah 50. 4. God gave him (that is, christ) the tongue of the learned, to be able to speak a word in due season,
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(90) verse (DIV2)
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12836
for the comfort and appea•ing of a distressed conscience; which no man but Christ is able to doe. III.for the Comfort and appea•ing of a distressed conscience; which no man but christ is able to do. III.
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(90) verse (DIV2)
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12837
As he deliuered the word vocally vnto the outward •are, so hee was able by the power of his Godhead, to make his hearers giue attendance,
As he Delivered the word vocally unto the outward •are, so he was able by the power of his Godhead, to make his hearers give attendance,
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(90) verse (DIV2)
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12838
and to receiue and beleeue that which he taught.
and to receive and believe that which he taught.
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(90) verse (DIV2)
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12839
And lastly, his zeale for his fathers glorie, and his earnest desire to bring the soules of men vnto saluation, which were principall ends of his ministery, did also adde grace and authoritie thereto. III. The things that went with his doctrine did also cause authoritie in his ministerie;
And lastly, his zeal for his Father's glory, and his earnest desire to bring the Souls of men unto salvation, which were principal ends of his Ministry, did also add grace and Authority thereto. III. The things that went with his Doctrine did also cause Authority in his Ministry;
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and these were two: I. Miracles; as curing the sicke, and casting out deuils; which did greatly confirme his doctrine vnto his hearers:
and these were two: I Miracles; as curing the sick, and casting out Devils; which did greatly confirm his Doctrine unto his hearers:
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Mark. 7. 37. when hee had cured one that was both deafe and dumbe, the people were beyond measure astonished.
Mark. 7. 37. when he had cured one that was both deaf and dumb, the people were beyond measure astonished.
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II. An vnblameable life; for hee was Iesus Christ the righeous, who performed all things that the law required, fulfilling the will of God in suffering, and suffering in his obedience.
II an unblameable life; for he was Iesus christ the righteous, who performed all things that the law required, fulfilling the will of God in suffering, and suffering in his Obedience.
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Further, note the phrase, in the originall it is said here, Hee was teaching; that is, it was his vsuall manner and custome, thus to preach with authoritie.
Further, note the phrase, in the original it is said Here, He was teaching; that is, it was his usual manner and custom, thus to preach with Authority.
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Herin Christ is a notable presidēt vnto vs for sundrie duties.
Herein christ is a notable president unto us for sundry duties.
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First, hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie,
First, hereby every minister of God's word is taught to maintain the credit of his Ministry,
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and to preserue the same from contempt; especially in his owne place, and in his owne person:
and to preserve the same from contempt; especially in his own place, and in his own person:
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though Christ were here in a meane and base estate, yet he would not suffer his calling to be contemned, but gets grace therevnto.
though christ were Here in a mean and base estate, yet he would not suffer his calling to be contemned, but gets grace thereunto.
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It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God;
It is a most heinous wickedness for any man to bring a slander upon the name and Religion of God;
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and yet nothing is more frequent in this our age:
and yet nothing is more frequent in this our age:
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And Paul chargeth Timothie, to see that no man de•pise his youth, 1. Tim, 4. 12. and to Titus he giues the like commandement, Tit. 2. 15. These things speake, and exhort and rebuke with all authoritie.
And Paul charges Timothy, to see that no man de•pise his youth, 1. Tim, 4. 12. and to Titus he gives the like Commandment, Tit. 2. 15. These things speak, and exhort and rebuke with all Authority.
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See that no m•• dispi•e thee. Now in the example of Christ, we shall see how this is done;See that no m•• dispi•e thee. Now in the Exampl of christ, we shall see how this is done;
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not by outward pompe and estate, or by earthly meanes:
not by outward pomp and estate, or by earthly means:
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but by truth and soundnesse of doctrine, by zeale for Gods glorie, and for the good of mens soules, and by an vnblameable life.
but by truth and soundness of Doctrine, by zeal for God's glory, and for the good of men's Souls, and by an unblameable life.
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Secondly, hence also Gods ministers (if they wil be followers of Christ) must learne not onely to •each sound and heauenly doctrine,
Secondly, hence also God's Ministers (if they will be followers of christ) must Learn not only to •each found and heavenly Doctrine,
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but to obserue therein a diuine and spirituall manner of teaching: 1. Cor. 2. vers. 4. and 13. Paul saith, his preaching was not in humane wisdome, but in the plaine euidence of the spirit;
but to observe therein a divine and spiritual manner of teaching: 1. Cor. 2. vers. 4. and 13. Paul Says, his preaching was not in humane Wisdom, but in the plain evidence of the Spirit;
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comparing spirituall things with spirituall things: comparing spiritual things with spiritual things:
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which is then done, wh• the people may acknowledge the grace of God in the teacher.
which is then done, wh• the people may acknowledge the grace of God in the teacher.
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As it is said of the ignorant man who is rebuked of the Prophets, 1. Cor. 14. 25. Hee falls downe on his face and saith plainely. God is in you indeedr.
As it is said of the ignorant man who is rebuked of the prophets, 1. Cor. 14. 25. He falls down on his face and Says plainly. God is in you indeedr.
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There is great difference to be made betweene discoursing in Philosophie, which may be done by humane wit, and preaching in diuinitie.
There is great difference to be made between discoursing in Philosophy, which may be done by humane wit, and preaching in divinity.
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Hee that can discourse well in Philosophie, cannot therupon presently preach & dispense the word of God aright;
He that can discourse well in Philosophy, cannot thereupon presently preach & dispense the word of God aright;
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for preaching is a spirituall dutie, which cannot be performed by naturall gifts only.
for preaching is a spiritual duty, which cannot be performed by natural Gifts only.
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The Prophet Isay must haue his tongue touched with a cole from Gods altar, before hee could speake and vtter Gods word vnto the people:
The Prophet Saiah must have his tongue touched with a coal from God's altar, before he could speak and utter God's word unto the people:
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and Paul the most famous of the Apostles, desireth in all his Epistles, to be praied for, that his mouth might bee opened:
and Paul the most famous of the Apostles, Desires in all his Epistles, to be prayed for, that his Mouth might be opened:
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whereby he doth signifie, that to deliuer wholesome doctrine in spirituall manner, for the glorie of God,
whereby he does signify, that to deliver wholesome Doctrine in spiritual manner, for the glory of God,
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& the good of his people, is a great matter, and cannot by naturall gifts be attained vnto.
& the good of his people, is a great matter, and cannot by natural Gifts be attained unto.
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And indeed this is that teaching which saues the soule, & affects the heart of him that belongs to God;
And indeed this is that teaching which saves the soul, & affects the heart of him that belongs to God;
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which is the thing that euery minister of Gods word ought to labour for.
which is the thing that every minister of God's word ought to labour for.
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Thirdly, seeing Christ in his preaching doth maintaine the authoritie of his ministerie, euery man in his place is taught to maintaine and preserue the dignitie of his profession.
Thirdly, seeing christ in his preaching does maintain the Authority of his Ministry, every man in his place is taught to maintain and preserve the dignity of his profession.
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for men will needs •e christians in profession, and therefore will receiue the sacraments, which be the highest top sailes of all profession:
for men will needs •e Christians in profession, and Therefore will receive the Sacraments, which be the highest top sails of all profession:
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and yet in their liues they are profane, and liue as they list;
and yet in their lives they Are profane, and live as they list;
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yea, and if others will not ioyne with them in their wickednes, they will not sp•r• to scorne and reuile them.
yea, and if Others will not join with them in their wickedness, they will not sp•r• to scorn and revile them.
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But herein they sinne fearefully, in dishono••ing their profession;
But herein they sin fearfully, in dishono••ing their profession;
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and though they charge others with hypocrisie, that endeauour in some truth to bee answerable to their profession,
and though they charge Others with hypocrisy, that endeavour in Some truth to be answerable to their profession,
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yet they themselues practise most grosse hypocrisie, when as they will beare the name of Christians, in profession,
yet they themselves practise most gross hypocrisy, when as they will bear the name of Christians, in profession,
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and communicate with the Lord his holy ordinances, and yet make no conscience of sinne, but scorne those that doe.
and communicate with the Lord his holy ordinances, and yet make no conscience of sin, but scorn those that do.
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Ephes. 4. 1. Paul praied for the Ephesians, that they might walke worthy the vocation whereto they were called:
Ephesians 4. 1. Paul prayed for the Ephesians, that they might walk worthy the vocation whereto they were called:
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and Titus 2. 7. hee exhorts Titus hereunto, that in all things he should shew himselfe an e•sample of good works, with vncorrupt doctrine, with gra•itie and integritie, &c. Yea verse 10. hee requires seruants to shew such faithfulnesse in their seruice, that they may adorne the doctrine of God.
and Titus 2. 7. he exhorts Titus hereunto, that in all things he should show himself an e•sample of good works, with uncorrupt Doctrine, with gra•itie and integrity, etc. Yea verse 10. he requires Servants to show such faithfulness in their service, that they may adorn the Doctrine of God.
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And not as the Scribes For first, they failed in the matter;And not as the Scribes For First, they failed in the matter;
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they deliuered not the doctrine of God, but the traditions of men, about washings and •ythings.
they Delivered not the Doctrine of God, but the traditions of men, about washings and •ythings.
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Secondly, they failed in the maner; they taught coldly, & without zeale. Thirdly, they failed in the end;
Secondly, they failed in the manner; they taught coldly, & without zeal. Thirdly, they failed in the end;
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they taught in pride and ambition, seeking themselues, and not Gods glorie. But Christ, as we haue seene, taught farre otherwise:
they taught in pride and ambition, seeking themselves, and not God's glory. But christ, as we have seen, taught Far otherwise:
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and although he misliked their preaching, both for matter, manner, and end, yet he vouchsafed to heare them,
and although he misliked their preaching, both for matter, manner, and end, yet he vouchsafed to hear them,
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or else how could he haue reprooued these things in thē? Which shewes that Christ would not separate himselfe from their assemblies, whose doctrine he disliked, with the deliuerie thereof.
or Else how could he have reproved these things in them? Which shows that christ would not separate himself from their assemblies, whose Doctrine he disliked, with the delivery thereof.
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And therefore no man ought to seuer himselfe from the Church of England, for some wants that be therein:
And Therefore no man ought to sever himself from the Church of England, for Some Wants that be therein:
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we haue the true doctrine of Christ preached among vs by Gods blessing, and though there be corruptions in manners among vs,
we have the true Doctrine of christ preached among us by God's blessing, and though there be corruptions in manners among us,
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yea, and though they could iustly finde fault with our doctrine;
yea, and though they could justly find fault with our Doctrine;
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yet so long as we hold Christ, no man ought to seuer himselfe from our Church.
yet so long as we hold christ, no man ought to sever himself from our Church.
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And thus much for this Sermon.
And thus much for this Sermon.
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