Samuels encounter with Saul. I Sam. chap. 15 from ver. 13 to ver. 30. Preached and penned, by that worthy seruant of God, Mr. Richard Rogers, late preacher of Wetherfield, in Essex. And published word for word, according to this owne coppy, finished before his death
Touching the cause (seeing it were too long to set downe) I referre the Reader to Deut. 25. 18. Saul went about this worke of the Lord very speedily at the first,
Touching the cause (seeing it were too long to Set down) I refer the Reader to Deuteronomy 25. 18. Saul went about this work of the Lord very speedily At the First,
for afterwards, when he had taken the King, hee shewed kindnesse and clemency towards him, contrary to the expresse charge and commandement of the Lord,
for afterwards, when he had taken the King, he showed kindness and clemency towards him, contrary to the express charge and Commandment of the Lord,
and spared the best of the Cattell, and destroyed them not. For the which the Lord was sore displeased, seeing he had serued him by halfes, and done his busines negligently.
and spared the best of the Cattle, and destroyed them not. For the which the Lord was soar displeased, seeing he had served him by halves, and done his business negligently.
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First Samuel found Saul glorying in his Triumph ouer the Amalekites, and farre from any thought that hee had done any euill that hee ought to repent of, insomuch that at his meeting of Samuel hee preuented him,
First Samuel found Saul glorying in his Triumph over the Amalekites, and Far from any Thought that he had done any evil that he ought to Repent of, insomuch that At his meeting of Samuel he prevented him,
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for what (said he) did God account of thy sacrifice, in comparison of obeying him? But as small a fault as thou holdst it, I can tell thee, it will cost thee thy kingdome.
for what (said he) did God account of thy sacrifice, in comparison of obeying him? But as small a fault as thou holdest it, I can tell thee, it will cost thee thy Kingdom.
At that word, when he heard of losing his kingdome, he was much moued. For we see for all his iustifying of himselfe, and bold desending of his innocency,
At that word, when he herd of losing his Kingdom, he was much moved. For we see for all his justifying of himself, and bold descending of his innocency,
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yet afterward Samuell considering that Agag was yet aliue, he followed Saul, who worshipped God, but Samuell did not accompany him therein, but called for Agag, and slue him:
yet afterwards Samuel considering that Agag was yet alive, he followed Saul, who worshipped God, but Samuel did not accompany him therein, but called for Agag, and slew him:
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and after that, Saul and he, parted each to his owne house, and Samuell went no more to Saul, to the day of his death: (it is like that he saw there was no end thereof,
and After that, Saul and he, parted each to his own house, and Samuel went no more to Saul, to the day of his death: (it is like that he saw there was no end thereof,
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The second is a part of the message, and Sauls answere before hee confessed any fault, to verse 24. The third part conteines the other part of the message after Sauls confession, vnto verse 19. and such other things as follow towardes the end of the Chapter.
The second is a part of the message, and Saul's answer before he confessed any fault, to verse 24. The third part contains the other part of the message After Saul's Confessi, unto verse 19. and such other things as follow towards the end of the Chapter.
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First in some generall manner I will shew the meaning thereof, and afterwards speake more particularly of the matter, by setting downe the doctrine and the vse. For the first.
First in Some general manner I will show the meaning thereof, and afterwards speak more particularly of the matter, by setting down the Doctrine and the use. For the First.
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When Samuell had found Saule, and was readie to tell him what the Lord had said to him that verie night before, Saul preuents him (as I said) and tels him how hee had executed the charge which he had receiued of the Lord, concerning the destroying of the Amalakites,
When Samuel had found Saule, and was ready to tell him what the Lord had said to him that very night before, Saul prevents him (as I said) and tells him how he had executed the charge which he had received of the Lord, Concerning the destroying of the Amalekites,
Then Samuell was stayed, from telling him what the Lord had said to him, and was driuen to answere him to his so grosse iustifying and commending of himselfe,
Then Samuel was stayed, from telling him what the Lord had said to him, and was driven to answer him to his so gross justifying and commending of himself,
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therefore thou hast not fulfilled the Commaundement of the Lord. Saul then being thus conuicted by Samuell, when he must either haue confessed himselfe guiltie,
Therefore thou hast not fulfilled the Commandment of the Lord. Saul then being thus convicted by Samuel, when he must either have confessed himself guilty,
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indeed the people had saued some of the best of them, but yet euen that (he said) was for the worship of the Lord, to offer in sacrifice to him, which he thought was not to be found fault with.
indeed the people had saved Some of the best of them, but yet even that (he said) was for the worship of the Lord, to offer in sacrifice to him, which he Thought was not to be found fault with.
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Thus he salueth vp the sore (though the plaister was too narrow) attributing that which was well done, (as the killing of the worst of the Cattell) to himselfe, the other (if it were a fault to saue some aliue, which he did not thinke) he said was the peoples fault, and none of his.
Thus he salveth up the soar (though the plaster was too narrow) attributing that which was well done, (as the killing of the worst of the Cattle) to himself, the other (if it were a fault to save Some alive, which he did not think) he said was the peoples fault, and none of his.
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And this be spoken, for laying out the meaning of these three verses, which conteine the first cōmunication betwixt Saul and Samuell, after God was offended with Saul for his halfe seruing of him,
And this be spoken, for laying out the meaning of these three Verses, which contain the First communication betwixt Saul and Samuel, After God was offended with Saul for his half serving of him,
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I haue performed the Commandement of the LORD. The ground of the first doctrine. NOw to begin with Saul (with whom we heard the Lord was sore displeased,
I have performed the Commandment of the LORD. The ground of the First Doctrine. NOw to begin with Saul (with whom we herd the Lord was soar displeased,
and therefore Samuell came to him in tender compassion and loue, seeing the plague neare him, to counsel him to auoyd it by meeting the Lord with true Repentance) he was so farre off, from looking for,
and Therefore Samuel Come to him in tender compassion and love, seeing the plague near him, to counsel him to avoid it by meeting the Lord with true Repentance) he was so Far off, from looking for,
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but how? not by confessing his sinne and accusing him selfe for his slight and negligent executing of the Lord his charge committed vnto him, which he had iust cause to haue done,
but how? not by confessing his sin and accusing him self for his slight and negligent executing of the Lord his charge committed unto him, which he had just cause to have done,
& that was in the Thessalonians, of whom Paul said, he was perswaded before he wrote, that they were readie to do whatsoeuer he should require of them.
& that was in the Thessalonians, of whom Paul said, he was persuaded before he wrote, that they were ready to do whatsoever he should require of them.
And thereby we may see what little place there is for reproofes & reprehensions, among Christians (such a one as Saul was) though there be neuer so iust cause giuen thereof;
And thereby we may see what little place there is for reproofs & reprehensions, among Christians (such a one as Saul was) though there be never so just cause given thereof;
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and how men harnesse & arme themselues against the same, by preuenting them, and by defending and iustifying that in themselues, which is vile and naught:
and how men harness & arm themselves against the same, by preventing them, and by defending and justifying that in themselves, which is vile and nought:
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yea, and they will haue them, whose office it is to tell them of their faults, to know and thinke that they are as well reformed, as the best reformers themselues;
yea, and they will have them, whose office it is to tell them of their Faults, to know and think that they Are as well reformed, as the best reformers themselves;
True it is, they will not say they doe wickedly and that they will doe so still (for then it might bee hoped that they might be made ashamed of so great boldnesse) but they doe worse,
True it is, they will not say they do wickedly and that they will do so still (for then it might be hoped that they might be made ashamed of so great boldness) but they do Worse,
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because they were sinners, and say, Lord, if thou looke straightly what is done amisse, who shal be able to abide it? Psal. 130. And our Sauiour hath taught his, that when they haue done God the best seruice,
Because they were Sinners, and say, Lord, if thou look straightly what is done amiss, who shall be able to abide it? Psalm 130. And our Saviour hath taught his, that when they have done God the best service,
and which men are able to bring against them openly? And yet as fearefull a condition as this is, to this point multitudes are come in this our age, that as some are growne so seared and hardned, that they will not at all come to the light,
and which men Are able to bring against them openly? And yet as fearful a condition as this is, to this point Multitudes Are come in this our age, that as Some Are grown so seared and hardened, that they will not At all come to the Light,
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but hate to be reformed, because they loue darknesse more then light, and with the Adder stop their eares at the voice of the charmer, charme he neuer so wisely.
but hate to be reformed, Because they love darkness more then Light, and with the Adder stop their ears At the voice of the charmer, charm he never so wisely.
so they, which are such that they dare rebuke a mortall man, for taking away honor from the immortall God, they are knowne well enough, and noted for the most part:
so they, which Are such that they Dare rebuke a Mortal man, for taking away honour from the immortal God, they Are known well enough, and noted for the most part:
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especially they will be sure to haue no familiaritie with them, that so they may be free from their reprehensions, counting such no better then mad men, 2. King. 9. 11.
especially they will be sure to have no familiarity with them, that so they may be free from their reprehensions, counting such no better then mad men, 2. King. 9. 11.
Againe, God his faithfull seruants pray with the man of God in the Psalme 141 Let the righteous smite me ▪ And the Disciples of Christ when they were yet but weake, hearing their master cōplaining, that one of them should betray him, could not be quiet nor satisfied,
Again, God his faithful Servants pray with the man of God in the Psalm 141 Let the righteous smite me ▪ And the Disciples of christ when they were yet but weak, hearing their master complaining, that one of them should betray him, could not be quiet nor satisfied,
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vntill they might be resolued, which of them was the offender, and therefore said one after another, Master is it I, is it I? But how many on the contrary, are so far off from this readinesse to heare of their sinnes, that if in publique preaching they heare any thing to sound that way,
until they might be resolved, which of them was the offender, and Therefore said one After Another, Master is it I, is it I? But how many on the contrary, Are so Far off from this readiness to hear of their Sins, that if in public preaching they hear any thing to found that Way,
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or could know what they doe) that hee should not heare one of many to say, what haue I done? I graunt that reproofes must be kindly, not arrogantly ministred, that it may beseeme the reprouers.
or could know what they do) that he should not hear one of many to say, what have I done? I grant that reproofs must be kindly, not arrogantly ministered, that it may beseem the reprovers.
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But (Lord) how many haue turned away from receiuing admonition and correction, till with the foole in the Prou. 5. they say, I was almost brought to euill for it.
But (Lord) how many have turned away from receiving admonition and correction, till with the fool in the Prou. 5. they say, I was almost brought to evil for it.
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We may further gather here by this, that Saul could make an euill matter, seeme so good as hee made his seeme to be, that if euery man may be allowed to tell his owne tale, the worst person will seeme honest,
We may further gather Here by this, that Saul could make an evil matter, seem so good as he made his seem to be, that if every man may be allowed to tell his own tale, the worst person will seem honest,
For when God himselfe bewrayeth and setteth out here Saul to Samuell, to be so euill that he repented that he had made him king • yet doth he at the first greeting and meeting of Samuell, so commends,
For when God himself bewrayeth and sets out Here Saul to Samuel, to be so evil that he repented that he had made him King • yet does he At the First greeting and meeting of Samuel, so commends,
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so that no man, vnlesse taught of God, would once haue thought, that he had beene faultie and worthie to be reproued, to the which end yet Samuell came vnto him:
so that no man, unless taught of God, would once have Thought, that he had been faulty and worthy to be reproved, to the which end yet Samuel Come unto him:
yet appeared before his master boldly, as if he had done no such thing, & being asked from whence he came (which might secretly haue made him appaled, knowing himselfe guitie) yet blushed not a whit,
yet appeared before his master boldly, as if he had done no such thing, & being asked from whence he Come (which might secretly have made him appalled, knowing himself guitie) yet blushed not a whit,
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Talke with an hundreth men who haue suites and controuersies with others; scarcely shall yee finde one, who hath told his tale simply and according to truth,
Talk with an Hundredth men who have suits and controversies with Others; scarcely shall ye find one, who hath told his tale simply and according to truth,
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and that, who so giueth sentence in a matter when hee hath heard but the one, it shall be a shame vnto him when the other shall come forth to be heard.
and that, who so gives sentence in a matter when he hath herd but the one, it shall be a shame unto him when the other shall come forth to be herd.
Doct. 3. They that be bad, wil sometime reuerence the Ministers. Thus haue we seene Saul his shameles iustifying himselfe, wherein hee was most guilty.
Doct. 3. They that be bad, will sometime Reverence the Ministers. Thus have we seen Saul his shameless justifying himself, wherein he was most guilty.
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as Saul himselfe did afterward (when he grew notorious and farre worse then here hee seemed to bee) yet was hee not yet so exasperated against the Prophet (though hee were the man that had before sharpely rebuked him) but that he gaue him a reuerend title,
as Saul himself did afterwards (when he grew notorious and Far Worse then Here he seemed to be) yet was he not yet so exasperated against the Prophet (though he were the man that had before sharply rebuked him) but that he gave him a reverend title,
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who are not content to cast behinde their backs, the worthy admonitions, exhortations and lessons of those messengers of God, which are sent vnto them (if at any time they will heare any of them) but hate and bite,
who Are not content to cast behind their backs, the worthy admonitions, exhortations and Lessons of those messengers of God, which Are sent unto them (if At any time they will hear any of them) but hate and bite,
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which doth shew that there is another manner of spirit in them (that is more poysonfull) then that which was in Saul. For hee that beareth reuerence to the messengers,
which does show that there is Another manner of Spirit in them (that is more poisonful) then that which was in Saul. For he that bears Reverence to the messengers,
whether he bewray the same by malicious words, and a fiery face, or whether hee counterfeit better things to them by glosing speech and dissembling countenance.
whither he bewray the same by malicious words, and a fiery face, or whither he counterfeit better things to them by glossing speech and dissembling countenance.
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And therefore to what a fearefull point are our daies come, wherein the Ministery, which is Gods ordinance for the saluation and happinesse of the people, is in such contempt? and that not with a few,
And Therefore to what a fearful point Are our days come, wherein the Ministry, which is God's Ordinance for the salvation and happiness of the people, is in such contempt? and that not with a few,
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but almost vniuersally, that the most are so farre off from receiuing their Ministers, as the Augels of God for their message sake, that they are vile in their eyes,
but almost universally, that the most Are so Far off from receiving their Ministers, as the Angels of God for their message sake, that they Are vile in their eyes,
as they deeme them (their office set apart) are iustly so dealt with by Gods righteous iudgements (that seeing they dishonour him, he leaues them without honour, and seeing their lips refuse knowledge, he refuseth them for being his ) but they offer this measure euen to such,
as they deem them (their office Set apart) Are justly so dealt with by God's righteous Judgments (that seeing they dishonour him, he leaves them without honour, and seeing their lips refuse knowledge, he Refuseth them for being his) but they offer this measure even to such,
as in tender care of their good, beseech them as the Lords Ambassadours, in the name of Christ, to be reconciled vnto God (whom to reiect, is to reiect the Lord himselfe) yet these bee scorned by the name of Priests,
as in tender care of their good, beseech them as the lords ambassadors, in the name of christ, to be reconciled unto God (whom to reject, is to reject the Lord himself) yet these be scorned by the name of Priests,
for in such sence they vse that tearme, that when the persons be in disgrace with them, they may the easilyer despise their doctrine, not considering the waighty charge of the Lord, who saith, despise not Prophecying, and againe, touch not mine anointed and doe my Prophets no harme.
for in such sense they use that term, that when the Persons be in disgrace with them, they may the easilyer despise their Doctrine, not considering the weighty charge of the Lord, who Says, despise not Prophesying, and again, touch not mine anointed and do my prophets no harm.
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and giue reuerence to the Messengers, as Saul here did, and Herod to Iohn Baptist, yet not receiuing their doctrine and message, to reforme and keepe them from euill, shall perish euerlastingly;
and give Reverence to the Messengers, as Saul Here did, and Herod to John Baptist, yet not receiving their Doctrine and message, to reform and keep them from evil, shall perish everlastingly;
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and therefore as hee offered him fit occasion, so he tooke it, and conuicted him, and proued by cleere euidence against him, that he grosly deceiued himselfe. Thus:
and Therefore as he offered him fit occasion, so he took it, and convicted him, and proved by clear evidence against him, that he grossly deceived himself. Thus:
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Now this wise kinde of dealing, and carefull, the ministers of God must vse, for the discouering and bewraying of the peoples faults and sinnes vnto them, that they may haue no excuse for their lying still in them.
Now this wise kind of dealing, and careful, the Ministers of God must use, for the discovering and bewraying of the peoples Faults and Sins unto them, that they may have no excuse for their lying still in them.
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And therefore Saint Paul, among all his graue and waighty exhortations to Timothie about preaching, chargeth him to conuince the offenders, that they bee not able to gainsay him:
And Therefore Saint Paul, among all his graven and weighty exhortations to Timothy about preaching, charges him to convince the offenders, that they be not able to gainsay him:
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Therefore our Sauiour hearing many reproofes by the Pharasies, but all of them vniust, asketh them which of them is able to conuince him of sinne? as if he should say,
Therefore our Saviour hearing many reproofs by the Pharisees, but all of them unjust, asks them which of them is able to convince him of sin? as if he should say,
but otherwise, if they be taught but generally (though I would to God there were that done soundly and in plainnes) they will easily winde out, from seeing any great matter amisse in themselues,
but otherwise, if they be taught but generally (though I would to God there were that done soundly and in plainness) they will Easily wind out, from seeing any great matter amiss in themselves,
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and not haue the scriptures in that reuerence and account, that otherwise they should. And as for that some obiect, doth this manner of dealing preuaile with all?
and not have the Scriptures in that Reverence and account, that otherwise they should. And as for that Some Object, does this manner of dealing prevail with all?
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I answere it is most likely, of all other to doe good, seeing it is that, which the scripture requireth to be vsed and if it doth not cut and wound the hearts of the bad to humiliation,
I answer it is most likely, of all other to do good, seeing it is that, which the scripture requires to be used and if it does not Cut and wound the hearts of the bad to humiliation,
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yet shall it bee a great witnes against them to their destruction, and in time perhaps force them to confesse (as we see in Pharoh himselfe being but a heathen) against themselues,
yet shall it be a great witness against them to their destruction, and in time perhaps force them to confess (as we see in Pharaoh himself being but a heathen) against themselves,
For hee, who thought there had beene no King aboue himselfe, and therefore said to Moses, who is the Lord that I should serue him? Yet when Moses by his doctrine and miracles had proued, that there was one aboue him, he profited so well thereby, that when hee was violently holden in the waters, pursuing Gods people,
For he, who Thought there had been no King above himself, and Therefore said to Moses, who is the Lord that I should serve him? Yet when Moses by his Doctrine and Miracles had proved, that there was one above him, he profited so well thereby, that when he was violently held in the waters, pursuing God's people,
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BVt now let vs see how it wroght vpō Saul, when Samuel had so plainely conuinced him, that if he would haue dealt vprightly and answered him directly, he must needes, either haue accused himselfe as guilty,
But now let us see how it wrought upon Saul, when Samuel had so plainly convinced him, that if he would have dealt uprightly and answered him directly, he must needs, either have accused himself as guilty,
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They would make a simple body beleeue, that none would more readily yeeld to haue their doings tried by the Scripture then they (as is to be seene in them who call for the day of the Lord) which if they would doe indeede, they should proue themselues to bee such,
They would make a simple body believe, that none would more readily yield to have their doings tried by the Scripture then they (as is to be seen in them who call for the day of the Lord) which if they would do indeed, they should prove themselves to be such,
whether their liues be as innocent as they boast them to be, then ye shall see them bewray that they are possessed with Sauls spirit, that is, not to answere, •or cleere themselues by the word:
whither their lives be as innocent as they boast them to be, then you shall see them bewray that they Are possessed with Saul's Spirit, that is, not to answer, •or clear themselves by the word:
Therefore let it be taken for a cleere note of rancke hypocrisie, when any being iustly charged and accused of manifest and great faultes, they shall neither cleere themselues by the Scriptures,
Therefore let it be taken for a clear note of rank hypocrisy, when any being justly charged and accused of manifest and great Faults, they shall neither clear themselves by the Scriptures,
And thus much of the first part, that is, of their communication betwixt them, before the message of the Lord was done. VERSE. 16. Then Samuel said vnto Saul, stay, and I will tell thee what the Lord hath said to mee this night.
And thus much of the First part, that is, of their communication betwixt them, before the message of the Lord was done. VERSE. 16. Then Samuel said unto Saul, stay, and I will tell thee what the Lord hath said to me this night.
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Out of the which words of Samuel this may first be said, Oh how did he shew that hee loued him? and the like spirit still possessing the godly it may be said. Oh;
Out of the which words of Samuel this may First be said, O how did he show that he loved him? and the like Spirit still possessing the godly it may be said. O;
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the desire the godly haue to doe them good, whose case they see to bee so bad, which is a most commendable thing as I am affraid for the wicked, and they vexed the soule of righteous Lot. But in many where is this loue become? it is washed away commonly,
the desire the godly have to do them good, whose case they see to be so bad, which is a most commendable thing as I am afraid for the wicked, and they vexed the soul of righteous Lot. But in many where is this love become? it is washed away commonly,
although what is a more beseeming thing, then to mourne for the desolation of the people? But to go forward, this might and ought worthily to haue shaken his heart with feare,
although what is a more beseeming thing, then to mourn for the desolation of the people? But to go forward, this might and ought worthily to have shaken his heart with Fear,
Whereby wee may note, that when men see their faults, and yet will go about to hide and couer them, (as hee did here) they are most certainely hardned against all doctrine,
Whereby we may note, that when men see their Faults, and yet will go about to hide and cover them, (as he did hear) they Are most Certainly hardened against all Doctrine,
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When it shall be but said to a man, as heere, God hath spoken heauily against thee (though the fault bee not particularly mentioned) and as it is said to the Church of the Ephesians by the Lord, I haue somwhat against thee:
When it shall be but said to a man, as Here, God hath spoken heavily against thee (though the fault be not particularly mentioned) and as it is said to the Church of the Ephesians by the Lord, I have somewhat against thee:
though it be not yet tolde expressely what, ought it not, thinke we, to shake and feare him? and cause him to say, what haue I done? that so he may by inquirie,
though it be not yet told expressly what, ought it not, think we, to shake and Fear him? and cause him to say, what have I done? that so he may by inquiry,
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And left I should be thought to speake of the worst sort of these, I say, that euen the best sort of them verisie the words of another Prophet, where hee saith.
And left I should be Thought to speak of the worst sort of these, I say, that even the best sort of them verify the words of Another Prophet, where he Says.
and lastly, beside both, let them walke in a continuall suspition of some one or other of their sinnes, especially such as they are most prone to, and most in danger of.
and lastly, beside both, let them walk in a continual suspicion of Some one or other of their Sins, especially such as they Are most prove to, and most in danger of.
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In these three verses among other things, note this generally, which the Lord complaineth of, that when men are of meane estate and lowe, they can prize Gods benefits at an high reckoning,
In these three Verses among other things, note this generally, which the Lord Complaineth of, that when men Are of mean estate and low, they can prize God's benefits At an high reckoning,
but when they once wax mighty, they forget themselues, and make his benefits common things, little worth euen as he did, not reuerencing and obeying him that honored him.
but when they once wax mighty, they forget themselves, and make his benefits Common things, little worth even as he did, not reverencing and obeying him that honoured him.
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A most worthy instruction, and fit for our time, wherein may bee found so infinite persons, which for want of well learning it, haue vndone themselues, hauing their owne consciences to accuse them,
A most worthy instruction, and fit for our time, wherein may be found so infinite Persons, which for want of well learning it, have undone themselves, having their own Consciences to accuse them,
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and ignorant sort of the world, (who being without common honesty, and ciuility, what other thing is to bee looked for at their hands ▪) but of such as are vnder good teaching,
and ignorant sort of the world, (who being without Common honesty, and civility, what other thing is to be looked for At their hands ▪) but of such as Are under good teaching,
how many of them, since the light of knowledge did begin to shine in their hearts: (so that either they were become teachers of others, being as yet schollersin the vniuersities,
how many of them, since the Light of knowledge did begin to shine in their hearts: (so that either they were become Teachers of Others, being as yet schollersin the universities,
or at least old enough to teach and gouerne themselues) haue said it, and fully purposed, that if they might bee thought meet to bee imployed in the seruice of the Church,
or At least old enough to teach and govern themselves) have said it, and Fully purposed, that if they might be Thought meet to be employed in the service of the Church,
and to enioy liuing to maintaine themselues and theirs, how many I say haue sayd it, that they would bestow their talent diligently, teaching the Lords flocke,
and to enjoy living to maintain themselves and theirs, how many I say have said it, that they would bestow their talon diligently, teaching the lords flock,
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only they haue thought themselues vnmeet for so hie a calling, and haue said that they were vnworthie to reape the fruites of a small people and congregation.
only they have Thought themselves unmeet for so high a calling, and have said that they were unworthy to reap the fruits of a small people and congregation.
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who yet when they began to rise to credit, degrees, fauour with their betters, and God had giuen them more liuing then they could desire or hope for, they haue little considered what they had said before;
who yet when they began to rise to credit, Degrees, favour with their betters, and God had given them more living then they could desire or hope for, they have little considered what they had said before;
and how they might haue elbow roome, and to rule ouer others, as the creeping Iuie, which ouergrowes and masters the strongest oke, rather then to be called to their account by others, they by little and little, became vtterly changed,
and how they might have elbow room, and to Rule over Others, as the creeping Ivy, which overgrows and Masters the Strongest oak, rather then to be called to their account by Others, they by little and little, became utterly changed,
and attended not to reading, exhortation and doctrine, as they knew they ought to haue done? It is a generall obseruation, that before the time of Constantine and the good Emperours, the Clergie beeing then persecuted and vnder the crosse, stood stoutly to the defence of the truth,
and attended not to reading, exhortation and Doctrine, as they knew they ought to have done? It is a general observation, that before the time of Constantine and the good emperors, the Clergy being then persecuted and under the cross, stood stoutly to the defence of the truth,
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and opposed heresie, and profanenes with equall courage? Who yet beeing (as warmed in the bosome of ease and preferment) grew both diuided among themselues,
and opposed heresy, and profaneness with equal courage? Who yet being (as warmed in the bosom of ease and preferment) grew both divided among themselves,
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and slacke in their zeale and ministrie, seeking their owne things, and quite giuing ouer their care of the publique welfare? And out of this root, by degrees arose the Papacie, to that head of ambition and insolencie.
and slack in their zeal and Ministry, seeking their own things, and quite giving over their care of the public welfare? And out of this root, by Degrees arose the Papacy, to that head of ambition and insolency.
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But to return, where it now venteth, euen iust so hath the wine & oile of many forward preachers, whereby they cheered the heart of God & man, degenerated into the vineger & dregs of sloth and pride.
But to return, where it now venteth, even just so hath the wine & oil of many forward Preachers, whereby they cheered the heart of God & man, degenerated into the vinegar & dregs of sloth and pride.
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how (I say) haue many testified the same, by weeping & bewayling their sinnes, by diligent hearing of sermons, keeping companie with godly Christians, forsaking the fellowship of the prophane,
how (I say) have many testified the same, by weeping & bewailing their Sins, by diligent hearing of Sermons, keeping company with godly Christians, forsaking the fellowship of the profane,
and fauor with his good seruants, that yet afterward, not wisely and circumspectly walking, not fearing the allurements of the world on the one side,
and favour with his good Servants, that yet afterwards, not wisely and circumspectly walking, not fearing the allurements of the world on the one side,
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nor the discouragements from duty on the other side, fell from their good beginnings, and so became reuolters from thier first loue, declaring to thier iust reproch and shame, that now they waxed full,
nor the discouragements from duty on the other side, fell from their good beginnings, and so became revolters from their First love, declaring to their just reproach and shame, that now they waxed full,
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and others in their sicke beds haue seriously couenanted, that if God would now grant them the desire of their harts, they would euer after glorifie him,
and Others in their sick Beds have seriously covenanted, that if God would now grant them the desire of their hearts, they would ever After Glorify him,
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and whatsoeuer they enioy, they can remember that once they had nothing, and therefore that they should not lift vp themselues, which is foolishnes, saying they haue receiued it,
and whatsoever they enjoy, they can Remember that once they had nothing, and Therefore that they should not lift up themselves, which is foolishness, saying they have received it,
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nor prouoke God, by vnthankfulnes, to strippe them off all, and to giue them ouer as the other doe, whose last estate should be worse then their beginning;
nor provoke God, by unthankfulness, to strip them off all, and to give them over as the other doe, whose last estate should be Worse then their beginning;
whereas, if there had beene no other reason, to perswade them to constancy, in care of godly liuing, this might haue beene sufficient to them, that their cause had sometime beene farre better,
whereas, if there had been no other reason, to persuade them to constancy, in care of godly living, this might have been sufficient to them, that their cause had sometime been Far better,
Which Dauid acknowledged, and teacheth all others the same, when he saith to Michaell his wife, mocking him for honouring of God, in dancing before the Arke, and reioycing that it was brought home vnto his Cittie:
Which David acknowledged, and Teaches all Others the same, when he Says to Michael his wife, mocking him for honouring of God, in dancing before the Ark, and rejoicing that it was brought home unto his city:
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This that I doe (saith he) is for no worldly affection, but for the zeale that I beare to Gods glory, who chose me rather then thy father and all his house,
This that I do (Says he) is for no worldly affection, but for the zeal that I bear to God's glory, who chosen me rather then thy father and all his house,
or benefite them vndeseruedly, rather then others, that they looke for kindenes & good will againe (though for no recompence) more then in a common manner.
or benefit them undeservedly, rather then Others, that they look for kindness & good will again (though for no recompense) more then in a Common manner.
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& so to prouoke themselues with a thankfull heart to say as the Prophet did, what shall I render the Lord, for all his mercies bestowed on me? And againe,
& so to provoke themselves with a thankful heart to say as the Prophet did, what shall I render the Lord, for all his Mercies bestowed on me? And again,
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And if when they haue done all, that they can say, they are but vnprofitable seruants, as Christ tells them, what are they that doe not goe about, to doe that which they might well doe,
And if when they have done all, that they can say, they Are but unprofitable Servants, as christ tells them, what Are they that do not go about, to do that which they might well do,
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neither once accuse themselues, though they be idle, and burying their tallants in the ground? I say therefore, that men that liue in this our age, to receiue so much at Gods hands,
neither once accuse themselves, though they be idle, and burying their tallants in the ground? I say Therefore, that men that live in this our age, to receive so much At God's hands,
yea, we sit safely vnder our vine, and vnder our figtree, liuing peaceably in our owne houses, with all the commoditie and comfort that may be reaped thereby,
yea, we fit safely under our vine, and under our Fig tree, living peaceably in our own houses, with all the commodity and Comfort that may be reaped thereby,
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as it is to be seene generally through townes and families, and in infinite persons, in so much that I doe confesse (and I will not be ashamed to say it) that I would thinke my selfe,
as it is to be seen generally through Towns and families, and in infinite Persons, in so much that I do confess (and I will not be ashamed to say it) that I would think my self,
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and that where more is receiued, there should more bee yeilded him againe, I will I say conclude with this speach, much like to that of the prophet Amos. This nation and people among many other hath the Lord knowne,
and that where more is received, there should more be yielded him again, I will I say conclude with this speech, much like to that of the Prophet Amos. This Nation and people among many other hath the Lord known,
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This causeth many of them, whome in despight they call precisians to looke somewhat more carefully, to their liues then others doe, knowing what cause they haue receiued to doe so,
This Causes many of them, whom in despite they call Precisians to look somewhat more carefully, to their lives then Others do, knowing what cause they have received to do so,
and to follow the suggestions of Sathan, and the deceiuable allurements of the world, and the rest if any remaine, (as he that is wise, will easile gesse how small that will be) the rest (I say) shall bee giuen vnto God.
and to follow the suggestions of Sathan, and the deceivable allurements of the world, and the rest if any remain, (as he that is wise, will easile guess how small that will be) the rest (I say) shall be given unto God.
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euen as the common and better sort of ciuill men, doe declare in their owne words, who if they be asked what they thinke the obeying and seruing of God to be, they affirme simply to goe to Church on the Sabbathes,
even as the Common and better sort of civil men, do declare in their own words, who if they be asked what they think the obeying and serving of God to be, they affirm simply to go to Church on the Sabbaths,
Now, if they thinke and hold this for their opinion, that the seruing and obeying of God, consists in such a sleight keeping of the sabboath (as by the speach and practise of too many may easily bee gathered) I in comparing them with Saul, and making them like to him, ascribe more to them then is their due.
Now, if they think and hold this for their opinion, that the serving and obeying of God, consists in such a sleight keeping of the Sabbath (as by the speech and practice of too many may Easily be gathered) I in comparing them with Saul, and making them like to him, ascribe more to them then is their endue.
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And therefore what iust cause haue the common sort of this people, to lament, and bewaile their estate and condition, who in this long time wherein the gospell hath brought light among them, haue not [ I dare bee bold to say and haue prooued it ] so much knowledge and care as he had;
And Therefore what just cause have the Common sort of this people, to lament, and bewail their estate and condition, who in this long time wherein the gospel hath brought Light among them, have not [ I Dare be bold to say and have proved it ] so much knowledge and care as he had;
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as much as in them lyeth? For if God might iustly challenge Saul, for this seruing him by halfes and slightly, what shall he haue against them, who (a fewe things excepted,
as much as in them lies? For if God might justly challenge Saul, for this serving him by halves and slightly, what shall he have against them, who (a few things excepted,
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and those yet to small purpose) serue him not at all in their common actions and course of life? And yet that this may be no defence for them, that they goe with others to the publique place to worship God, it may be truely said, that many of them doe that more for loue then for conscience:
and those yet to small purpose) serve him not At all in their Common actions and course of life? And yet that this may be no defence for them, that they go with Others to the public place to worship God, it may be truly said, that many of them doe that more for love then for conscience:
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But now that I haue proued that the most part come behind Saul for the practise of religion, and obedience to God, giue me leaue to go a little further,
But now that I have proved that the most part come behind Saul for the practice of Religion, and Obedience to God, give me leave to go a little further,
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For I would be loath, whiles I am speaking against the seruing of God by halfes, to be iustly charged in this so weightie a matter, to do my dutie but by halses, by speaking but of the one halfe of them, whome the text concerneth.
For I would be loath, while I am speaking against the serving of God by halves, to be justly charged in this so weighty a matter, to do my duty but by halses, by speaking but of the one half of them, whom the text concerns.
To passe therefore from this sort of men, to another, which more nearely resembleth Saul, and in outward apparance goeth farre beyond the former in religious duties:
To pass Therefore from this sort of men, to Another, which more nearly resembles Saul, and in outward appearance Goes Far beyond the former in religious duties:
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I make no doubt but that the greatest part, who haue any vprightnes of iudgement and gift to discerne, will readily agree with mee in that I haue said of the former kinde.
I make no doubt but that the greatest part, who have any uprightness of judgement and gift to discern, will readily agree with me in that I have said of the former kind.
so that outwardly and openly, they shewe themselues to bee good Christians, yea, if in many things they doe after the doctrine which they learne out of the word,
so that outwardly and openly, they show themselves to be good Christians, yea, if in many things they do After the Doctrine which they Learn out of the word,
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yet if they do it but in some things, and endeauour not in all, what vprightnes can be in them? According to that of saint lames, he that keepeth all the commandements,
yet if they do it but in Some things, and endeavour not in all, what uprightness can be in them? According to that of saint lames, he that Keepeth all the Commandments,
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and his blood shall be vpon him, What can bee more plaine then this, which the Prophet speaketh to proue, that though a man be free from many defilements,
and his blood shall be upon him, What can be more plain then this, which the Prophet speaks to prove, that though a man be free from many defilements,
or if contrarily hee will bee forward in many duties, and yet will not be subiect to the will of God in other, which he knoweth to be required as well as in them, what is plainer (I say) then this, that God will not accept of him,
or if contrarily he will be forward in many duties, and yet will not be Subject to the will of God in other, which he Knoweth to be required as well as in them, what is plainer (I say) then this, that God will not accept of him,
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and consequently all such as desire that God may accept of their seruice, and take them that offer it for his beloued, in whome he delighteth, must bring themselues into a narrow compasse, and stretch their care further;
and consequently all such as desire that God may accept of their service, and take them that offer it for his Beloved, in whom he delights, must bring themselves into a narrow compass, and stretch their care further;
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And this is most fearefull if we consider, that if any beleeuing this, doe addresse themselues to this care and practise, they are by and by scorned and scoffed at, and reproachfully taunted,
And this is most fearful if we Consider, that if any believing this, do address themselves to this care and practise, they Are by and by scorned and scoffed At, and reproachfully taunted,
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and cannot be saued, and they directly contrary answere and say, if they doe liue thus, they are dissemblers, fooles and troublesome, in which estate they cannot be saued:
and cannot be saved, and they directly contrary answer and say, if they do live thus, they Are dissemblers, Fools and troublesome, in which estate they cannot be saved:
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and their owne euill? For if they could bee content to serue God loosely and to halfes as they doe, there should be no rising of heart against them: no verily:
and their own evil? For if they could be content to serve God loosely and to halves as they do, there should be no rising of heart against them: no verily:
I haue shewed what seruice God requireth, euen such as they that offer it, should take heede that there be not at any time in any of them an euill heart;
I have showed what service God requires, even such as they that offer it, should take heed that there be not At any time in any of them an evil heart;
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and that was that hee, though a King, was set forward in this halfe seruice of God, by the desire of the goods and cattle of the Amalakites, insomuch that his double and deceitfull heart caused him to deale treacherously against the Lord,
and that was that he, though a King, was Set forward in this half service of God, by the desire of the goods and cattle of the Amalekites, insomuch that his double and deceitful heart caused him to deal treacherously against the Lord,
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For when hee sawe what commoditie and benefite he might reape, in this charge of killing the Amalakites, he not looking vuto the commandement of God which was vtterly to destroy all,
For when he saw what commodity and benefit he might reap, in this charge of killing the Amalekites, he not looking vuto the Commandment of God which was utterly to destroy all,
But seeing the very sinne it selfe is particularly spoken of, for which Saul was rebuked, that is, a braunch of couetousnes, in that he turned to the pray, it shall not be amisse to heare somthing about and concerning it.
But seeing the very sin it self is particularly spoken of, for which Saul was rebuked, that is, a branch of covetousness, in that he turned to the prey, it shall not be amiss to hear something about and Concerning it.
For if Saul a King and therefore rich in all commodities, was caught with the loue of that execrable thing I meane the spoile of the Amalakites which God had commanded to be destroyed, who of meaner estate would a man thinke, is like to be free from desiring and coueting the goods of others? For the which cause the Apostle chargeth in his epistle to Timothie, that a minister though rare, a christian and reuerend Preacher [ for such ought ministers to be ] yea,
For if Saul a King and Therefore rich in all commodities, was caught with the love of that execrable thing I mean the spoil of the Amalekites which God had commanded to be destroyed, who of meaner estate would a man think, is like to be free from desiring and coveting the goods of Others? For the which cause the Apostle charges in his epistle to Timothy, that a minister though rare, a christian and reverend Preacher [ for such ought Ministers to be ] yea,
If Kings the mightiest ▪ and Preachers who should be examples to others, are in danger of falling into this sin, who hath not cause to feare himselfe and take warning? For in this matter of profit our hearts are false and deceitfull if in any other, Insomuch as I may truly say that as many well disposed christians are much disguised by occasion of worldly dealings, much more other men who haue little tast of sound doctrine in them:
If Kings the Mightiest ▪ and Preachers who should be Examples to Others, Are in danger of falling into this since, who hath not cause to Fear himself and take warning? For in this matter of profit our hearts Are false and deceitful if in any other, Insomuch as I may truly say that as many well disposed Christians Are much disguised by occasion of worldly dealings, much more other men who have little taste of found Doctrine in them:
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for the best armed and seasoned christians must knowe that they doe not without dayly watching and prayer and obseruing themselues, escape the snares which are layed for them by the diuell this way.
for the best armed and seasoned Christians must know that they do not without daily watching and prayer and observing themselves, escape the snares which Are laid for them by the Devil this Way.
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but also to be iustly offensiue about matters of profit, that fewe suspect themselues about their worldly dealings, no not when they are in great danger,
but also to be justly offensive about matters of profit, that few suspect themselves about their worldly dealings, no not when they Are in great danger,
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As may appeare in the example of the Pharisies, who when Christ reprooued couetousnes among them (teaching that if a man haue not beene faithfull in the wicked riches, no man will trust him in the true measure) it is said;
As may appear in the Exampl of the Pharisees, who when christ reproved covetousness among them (teaching that if a man have not been faithful in the wicked riches, no man will trust him in the true measure) it is said;
all these things heard the Pharisies which were couetous, and they mocked him. And while men thinke that Preachers shewe themselues ridiculous and worthy to bee laughed at,
all these things herd the Pharisees which were covetous, and they mocked him. And while men think that Preachers show themselves ridiculous and worthy to be laughed At,
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For oppression and deceiuing one another is so well liked, that as long as they bring in gaine and commoditie to the practisers of them, they regard not a whit who susteyne losse or smart thereby,
For oppression and deceiving one Another is so well liked, that as long as they bring in gain and commodity to the practisers of them, they regard not a whit who sustain loss or smart thereby,
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And this reproofe which the Lord by Samuel layeth to Saules charge for his couetousnes besides his other sinnes, this I say teacheth vs, that sinne goeth neuer alone but hath companions,
And this reproof which the Lord by Samuel Layeth to Saul's charge for his covetousness beside his other Sins, this I say Teaches us, that sin Goes never alone but hath Sodales,
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and who is free they aske? whereas in that they confesse one, they proue themselues therby, that they are worthily put to rebuke, as being guilty of many:
and who is free they ask? whereas in that they confess one, they prove themselves thereby, that they Are worthily put to rebuke, as being guilty of many:
And that is a great reason why euery faithfull christian should beware that he break not one of the least, of Gods commandements, loosely or willingly, seeing as he shall thereby be least in the kingdome of heauen,
And that is a great reason why every faithful christian should beware that he break not one of the least, of God's Commandments, loosely or willingly, seeing as he shall thereby be least in the Kingdom of heaven,
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And being hidden frommen (when yet it is greedily and commonly committed of such as liue among them) should bring forth many dangerous and fearefull fruites,
And being hidden frommen (when yet it is greedily and commonly committed of such as live among them) should bring forth many dangerous and fearful fruits,
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yet doe they not only preuaile and beare swaye, but leade the daunce to a thousand silly ones, who daunce after their pipe, with many other abhominations besides these,
yet do they not only prevail and bear sway, but lead the dance to a thousand silly ones, who dance After their pipe, with many other abominations beside these,
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And if outward and open euills be vnknowne to men, till God by preaching bewray them, who doubteth that secret sinne of the heart, tongue and life are much more vnknowne,
And if outward and open evils be unknown to men, till God by preaching bewray them, who doubteth that secret sin of the heart, tongue and life Are much more unknown,
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So that as Sauls sinne of coueting like Achans, was made manifest by Samuell the Lords Prophet, which fewe would haue thought of all others, to haue beene in him:
So that as Saul's sin of coveting like Achans, was made manifest by Samuel the lords Prophet, which few would have Thought of all Others, to have been in him:
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so if God sent forth his messengers into the darke corners, and townes of the world, they cause many to behold the treacheries which are wrought against God, which also are the bane of many thousands of people,
so if God sent forth his messengers into the dark corners, and Towns of the world, they cause many to behold the Treacheries which Are wrought against God, which also Are the bane of many thousands of people,
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Now to proue that where the gospell is purely preached, much sinne is brought to light, who can be ignorant of it? for how otherwise could nombers bee brought to faith and christian conuersation,
Now to prove that where the gospel is purely preached, much sin is brought to Light, who can be ignorant of it? for how otherwise could numbers be brought to faith and christian Conversation,
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as many (God bee thanked) dayly are if they did not see their darknes & vnbeleefe wherein they lay wrapped before? And therefore although the blinde of the world, do most scornefully and wilfully cast of the Lords yoake, which is his holy doctrine and scoffe at such as doe submit themselues vnto it and receiue it:
as many (God be thanked) daily Are if they did not see their darkness & unbelief wherein they lay wrapped before? And Therefore although the blind of the world, do most scornfully and wilfully cast of the lords yoke, which is his holy Doctrine and scoff At such as do submit themselves unto it and receive it:
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yet let all who haue any eyes to see from what Egyptian darknes and bondage the Lord hath brought them by sending his truth and word among them, which only maketh them free:
yet let all who have any eyes to see from what Egyptian darkness and bondage the Lord hath brought them by sending his truth and word among them, which only makes them free:
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and pray for the continuance of the syncere preaching of it among them to perfect the worke of faith which is begunne in them. VERSE. 20. 21. And Saul said vnto Samuell;
and pray for the Continuance of the sincere preaching of it among them to perfect the work of faith which is begun in them. VERSE. 20. 21. And Saul said unto Samuel;
Yea, I haue obeyed the voyce of the LORD, and haue gone the way which the LORD sent mee, and haue brought Agag the king of Amalek ▪ and haue vtterly 〈 … 〉 the Amalekites.
Yea, I have obeyed the voice of the LORD, and have gone the Way which the LORD sent me, and have brought Agag the King of Amalek ▪ and have utterly 〈 … 〉 the Amalekites.
WE haue heard now, how Samuell tolde Saul that the Lord was displeased with him, for his falsehood and wicked dealing about the destroying of the Amalakites.
WE have herd now, how Samuel told Saul that the Lord was displeased with him, for his falsehood and wicked dealing about the destroying of the Amalekites.
But what doth he? he standeth most impudently in his owne defence, both against God and his owne conscience (for afterward hee confessed the contrary) and euen as he had done before when Samuell had first told him the Lords minde:
But what does he? he Stands most impudently in his own defence, both against God and his own conscience (for afterwards he confessed the contrary) and even as he had done before when Samuel had First told him the lords mind:
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and in so doing they must shew themselues odious to all (which were no hypocrisie,) and so the impudencie of such, seeing it cannot be hidden, a man would thinke that such sins were like to be the sooner repented of,
and in so doing they must show themselves odious to all (which were no hypocrisy,) and so the impudency of such, seeing it cannot be hidden, a man would think that such Sins were like to be the sooner repented of,
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This appeareth in that Pharisie, who being beewrayed by our Sauiour to be no such as he vainegloriously boasted himselfe to be, did yet iustifie himselfe and say, Lord I thanke thee that I am not as others.
This appears in that Pharisee, who being beewrayed by our Saviour to be no such as he vaingloriously boasted himself to be, did yet justify himself and say, Lord I thank thee that I am not as Others.
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but like Gehezai, whose great sinne although it was found out of his master the Prophet, yet when he would trie what grace there was in him to confesse it,
but like Gehazi, whose great sin although it was found out of his master the Prophet, yet when he would try what grace there was in him to confess it,
and where hee asked him where hee had beene, after hee returned from his horrible facts he had beene about, he answered, thy seruant hath beene no where, (hee meant but where he should and might be, that was about his masters busines,) so farre •he was of from grace though a Prophets seruant.
and where he asked him where he had been, After he returned from his horrible facts he had been about, he answered, thy servant hath been no where, (he meant but where he should and might be, that was about his Masters business,) so Far •he was of from grace though a prophets servant.
and from clearing himself when he is manifestly conuicted in his owne conscience: for among all offenders, as such an one as hideth his finne shall not prosper,
and from clearing himself when he is manifestly convicted in his own conscience: for among all offenders, as such an one as Hideth his fin shall not prosper,
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And this is one of the true markes of an hypocrite, illustrated by the true contrary properties of a syncere christian, which two shall be alwayes able to iustifie or condemne him, who will lay his life in the ballances,
And this is one of the true marks of an hypocrite, illustrated by the true contrary properties of a sincere christian, which two shall be always able to justify or condemn him, who will lay his life in the balances,
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Now if any alleadge, that for all their boasting of their goodnes, many abhominations are in their liues, they turne all such accusations behinde them, with him who being full of great sins, healed vp all with these speaches, I am no adulterer, I fast twice in the weeke, I giue almes, &c. so these because they haue somwhat to boast of,
Now if any allege, that for all their boasting of their Goodness, many abominations Are in their lives, they turn all such accusations behind them, with him who being full of great Sins, healed up all with these Speeches, I am no adulterer, I fast twice in the Week, I give alms, etc. so these Because they have somewhat to boast of,
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therefore all their filthines must be forgotten, though the stinch of it annoy all places about them ▪ as is to be seene in that answere of Abner, who being accused by poor• Ishbosheth for defiling his fathers Concubine, answered:
Therefore all their filthiness must be forgotten, though the stinch of it annoy all places about them ▪ as is to be seen in that answer of Abner, who being accused by poor• Ishbosheth for defiling his Father's Concubine, answered:
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am I a dogges head which against Iuda shew mercie to the house of Saul, & c? all his sinne must be couered with the good seruice he had done to Ishbosheth. Which,
am I a Dogs head which against Iuda show mercy to the house of Saul, & c? all his sin must be covered with the good service he had done to Ishbosheth. Which,
but (with griefe I speake it) euen in the land of the righteous, where God is knowne, and his word preached this iniquitie is committed, that vnder a cerimonious and hollow seruing of God, (which yet is but with lips,
but (with grief I speak it) even in the land of the righteous, where God is known, and his word preached this iniquity is committed, that under a Ceremonious and hollow serving of God, (which yet is but with lips,
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For what care or conscience of dutie is there in the most, whatsoeuer they are occupied about, in their speach or actions, saue that they be of our religion,
For what care or conscience of duty is there in the most, whatsoever they Are occupied about, in their speech or actions, save that they be of our Religion,
and come to Church on the sabbath, as others doe? Insomuch, as the Prophet Ieremy who found out this sinne in his time, cryed out of such, that they made the temple of God, a denne of theeues,
and come to Church on the Sabbath, as Others do? Insomuch, as the Prophet Ieremy who found out this sin in his time, cried out of such, that they made the temple of God, a den of thieves,
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and yet they were safe (in their owne imaginacion) for all their adulteries, swearing, &c. as long as they (after the committing of them) came into the Temple to pray.
and yet they were safe (in their own imagination) for all their adulteries, swearing, etc. as long as they (After the committing of them) Come into the Temple to pray.
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This is ranke hypocrisie, [ though in some more grosse, because they haue more knowledge then others, ] when they leape thus out of a wicked and vnreformed life, to boast of assurance of saluation,
This is rank hypocrisy, [ though in Some more gross, Because they have more knowledge then Others, ] when they leap thus out of a wicked and unreformed life, to boast of assurance of salvation,
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They beleeue this, and feare to doe against it, that so they may declare by their practise, that they desire to beseeme the gospell in all things, and that they are according to Gods owne heart and liking, who saith, oh that there were such an heart in them, that they did feare mee and keepe all my commandements alwayes, that it might go well with them.
They believe this, and Fear to do against it, that so they may declare by their practice, that they desire to beseem the gospel in all things, and that they Are according to God's own heart and liking, who Says, o that there were such an heart in them, that they did Fear me and keep all my Commandments always, that it might go well with them.
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yet [ which is no lesse lamentable ] how is this course of liuing iustified in the world of the greatest part, whereby it is so farre of from being disgraced and repented of, that the commonnes of it, doth bolster and maintaine it,
yet [ which is no less lamentable ] how is this course of living justified in the world of the greatest part, whereby it is so Far of from being disgraced and repented of, that the commons of it, does bolster and maintain it,
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and is not onely checke-mate with sinceritie it selfe, but croweth ouer it, and for want of outward helpe to authorise and grace this synceritie and true godlynes, thrusteth it to the wall.
and is not only checkmate with sincerity it self, but croweth over it, and for want of outward help to authorise and grace this sincerity and true godliness, thrusts it to the wall.
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and also hath condemned the contrarie in the whole packe and rabble of hypocrites, will both blesse and be a father to those which walke after this rule, and giue them their portion with the workes of iniquitie, who haue beene both practisers,
and also hath condemned the contrary in the Whole pack and rabble of Hypocrites, will both bless and be a father to those which walk After this Rule, and give them their portion with the works of iniquity, who have been both practisers,
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when they are conuinced by strong arguments, that their halfe seruing of God is an abhomination to him, they haue no better euasion then this, who can liue thus? and that it is impossible:
when they Are convinced by strong Arguments, that their half serving of God is an abomination to him, they have no better evasion then this, who can live thus? and that it is impossible:
but they finde it to crosse their will, and rebellious hart, and to cut them off from many of their vnlawfull liberties, which they will not part from;
but they find it to cross their will, and rebellious heart, and to Cut them off from many of their unlawful Liberties, which they will not part from;
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and turned to the spoyle? so that it was hee, howsoeuer the people agreed to him which doth bewray another dangerous thing in mens liues, who are yet members of the visible Church of God.
and turned to the spoil? so that it was he, howsoever the people agreed to him which does bewray Another dangerous thing in men's lives, who Are yet members of the visible Church of God.
yet how many excuses will they haue to free themselues by from blame? and to make a foule fault seeme small or none at all, to cleere themselues, though neither cleanly nor truly:
yet how many excuses will they have to free themselves by from blame? and to make a foul fault seem small or none At all, to clear themselves, though neither cleanly nor truly:
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In which kinde of dealing, as they are neuer the more discharged before God (no nor for the most part before the world ] yet thus they loue to deceiue themselues,
In which kind of dealing, as they Are never the more discharged before God (no nor for the most part before the world ] yet thus they love to deceive themselves,
And although no man ought to accuse himselfe when hee is innocent, no more then he is bound to offer himselfe to the crosse and affliction, which God doth not lay vpon him;
And although no man ought to accuse himself when he is innocent, no more then he is bound to offer himself to the cross and affliction, which God does not lay upon him;
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<1^PAGE^MISSING> commeth, wearisome and tedious to you, while you liue merrily? for in affliction, how many of you hold your confidence in Christ, which at other times commonly ye bragge of? nay, doe you not then feare he loueth you not,
<1^PAGE^MISSING> comes, wearisome and tedious to you, while you live merrily? for in affliction, how many of you hold your confidence in christ, which At other times commonly you brag of? nay, do you not then Fear he loves you not,
and therefore when God plucketh all maskes from their eies, and arresteth them on their bedds or otherwise, woundeth and pierceth them with deepe sorrowes,
and Therefore when God plucketh all masks from their eyes, and arresteth them on their Beds or otherwise, wounds and pierces them with deep sorrows,
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Therefore let us feare to flie to such deceiuable shiftes, and when we lay the blame on others men, which is due to vs, know we, that we shall be cleared before God, no better,
Therefore let us Fear to fly to such deceivable shifts, and when we lay the blame on Others men, which is due to us, know we, that we shall be cleared before God, no better,
But will any man thinke that the people were not subiect vnto him, but he rather vnto them? we see how he commanded the people in a small thing, and yet too strictly and cruelly,
But will any man think that the people were not Subject unto him, but he rather unto them? we see how he commanded the people in a small thing, and yet too strictly and cruelly,
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when they were faint by pursuing their enemies, and for all that none durst disobey him, no namely, that they should not so much as taste of a little honey,
when they were faint by pursuing their enemies, and for all that none durst disobey him, no namely, that they should not so much as taste of a little honey,
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But the people tooke of the spoile, sheepe and oxen, the chiefe of the things which should haue beene vtterly destroyed, to sacrifice vnto the LORD thy God in Gilgal.
But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.
but if any obiect, how did the people know that there was any such charge giuen of God by the Prophet of killing the Amalakites? I answere, it was giuen openly not secretly,
but if any Object, how did the people know that there was any such charge given of God by the Prophet of killing the Amalekites? I answer, it was given openly not secretly,
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but yet they consented to the sauing of the best of them, contrary to the expresse commandement of the Lord, which was, that they should destroy them all;
but yet they consented to the Saving of the best of them, contrary to the express Commandment of the Lord, which was, that they should destroy them all;
When the Angels of God came to destroy Sodome, separating Lot and his houshold, who beleeued it and therefore regarded it? Yea, rather did they not all mocke at his words, resist and oppose themselues.
When the Angels of God Come to destroy Sodom, separating Lot and his household, who believed it and Therefore regarded it? Yea, rather did they not all mock At his words, resist and oppose themselves.
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against Gods message, till they were smitten blinde, insomuch that his kinsemen whome hee would haue perswaded in more especial manner, jested and derided him for his labour? and in the absence of Moses 40. dayes from the people,
against God's message, till they were smitten blind, insomuch that his kinsmen whom he would have persuaded in more especial manner, jested and derided him for his labour? and in the absence of Moses 40. days from the people,
how did they consent together to make a molten Calfe, and to daunce before it committing idolatry with it? insomuch that they compelled Aaron himselfe to yeild vnto them.
how did they consent together to make a melted Calf, and to dance before it committing idolatry with it? insomuch that they compelled Aaron himself to yield unto them.
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And when the posterity of that people, many hundreth yeares after, was set on a m•dde moode, to forsake the ordinance of God, in being ruled by Iudges,
And when the posterity of that people, many Hundredth Years After, was Set on a m•dde mood, to forsake the Ordinance of God, in being ruled by Judges,
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and if they needs would haue their wil to tell them, they should pay deare for it, was there any tribe or family that desisted and kept silence, that the Prophet might carry the names of such before the Lord? no:
and if they needs would have their will to tell them, they should pay deer for it, was there any tribe or family that desisted and kept silence, that the Prophet might carry the names of such before the Lord? no:
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but one was as another, yea, they knotted and banded themselues against the message, till God from heauen by an vnwonted thunder and tempest, extraordinarily,
but one was as Another, yea, they knotted and banded themselves against the message, till God from heaven by an unwonted thunder and tempest, extraordinarily,
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And therefore God bringeth in Iob, as an odde man among other, that when the people went as a streame after euill, he with-drew himselfe and depar•ed from it.
And Therefore God brings in Job, as an odd man among other, that when the people went as a stream After evil, he withdrew himself and depar•ed from it.
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and by his royall authority & commandment preached thorough his dominion, yet as it is said, men loue darkenes more then light, because their deeds are euill:
and by his royal Authority & Commandment preached through his dominion, yet as it is said, men love darkness more then Light, Because their Deeds Are evil:
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and hereby it is that inferior magistrates in many places, doe not countenance and further the syncere preaching of it, incouraging (as they ought with all their abillity) both preacher and people,
and hereby it is that inferior Magistrates in many places, do not countenance and further the sincere preaching of it, encouraging (as they ought with all their ability) both preacher and people,
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hereof it is that common discorders, and open abominations remaine among vs, now after 60. yeares preaching in this land, which should bee the Land of the righteous:
hereof it is that Common discorders, and open abominations remain among us, now After 60. Years preaching in this land, which should be the Land of the righteous:
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and hereby it is, that heathenish games, lobbes of misrule, with money dauncings, are still retayned in some parts of it, with Atheisme & grosse prophanenes,
and hereby it is, that Heathenish games, lobbes of misrule, with money dancings, Are still retained in Some parts of it, with Atheism & gross profaneness,
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that it may cleerely be seen, there wants no consent in any of them, but the practisers are so many and well knowne, that as all trades in London of any reckoning, haue their companies which professe, maintaine and liue by them,
that it may clearly be seen, there Wants no consent in any of them, but the practisers Are so many and well known, that as all trades in London of any reckoning, have their companies which profess, maintain and live by them,
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the comepany of whoremongers, the companie of Idolaters, the company of theeues, the company of malice bearers, the company of slaunderers and lyars, with such a rabble of many others;
the comepany of whoremongers, the company of Idolaters, the company of thieves, the company of malice bearer, the company of slanderers and liars, with such a rabble of many Others;
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not only firme and sure in themselues, but so alyed and neare a kinne one to another, that if one of them were too weake alone by himselfe, to stand and vphold it selfe,
not only firm and sure in themselves, but so allied and near a kin one to Another, that if one of them were too weak alone by himself, to stand and uphold it self,
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or towne, that it were like to breake of any part of bad fellowship in any one kinde of sinne, all the rest are ready to band themselues together against that preaching to vphold any sinne,
or town, that it were like to break of any part of bad fellowship in any one kind of sin, all the rest Are ready to band themselves together against that preaching to uphold any sin,
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for when one seeth another take a course, that liketh flesh, and the same to be allowed and maintained, by many, what grace haue the best christians neede of, to keepe themselues in, that they walke not after the same excesse of ryot, that others doe? and what is there to hold men in,
for when one sees Another take a course, that liketh Flesh, and the same to be allowed and maintained, by many, what grace have the best Christians need of, to keep themselves in, that they walk not After the same excess of riot, that Others doe? and what is there to hold men in,
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but the preaching of the gospell, from prophanenes? & from much loosenes, ignorance and dissolutenes thereby? And yet few haue that sounding in their eares, especially in any great power,
but the preaching of the gospel, from profaneness? & from much looseness, ignorance and dissoluteness thereby? And yet few have that sounding in their ears, especially in any great power,
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and say with the valiant man Iosuah, though there bee neuer so many of them, yet I and mine, will feare the Lord. VERSE. 22.23. And Samuell said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voyce of the LORD? Behold, to obey, is better then sacrifice:
and say with the valiant man Joshua, though there be never so many of them, yet I and mine, will Fear the Lord. VERSE. 22.23. And Samuel said, Hath the LORD as great delight in burned offerings and Sacrifices, as in obeying the voice of the LORD? Behold, to obey, is better then sacrifice:
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WEe haue heard Sauls answere, wherein he would haue couered the fault (which hee could not denie altogether) saying, it was to honour God which they did:
we have herd Saul's answer, wherein he would have covered the fault (which he could not deny altogether) saying, it was to honour God which they did:
This answer therefore of his, in both points the Prophet sheweth to be but glosing, and dawbing with vntempered mortar, and therefore not able to stand him in any stead.
This answer Therefore of his, in both points the Prophet shows to be but glossing, and daubing with untempered mortar, and Therefore not able to stand him in any stead.
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For know saith he, that as concerning the sacrifice which thou speakest of, if thou haddest meant indeed to haue offred it to the Lord (which yet thou diddest not,
For know Says he, that as Concerning the sacrifice which thou Speakest of, if thou Hadst meant indeed to have offered it to the Lord (which yet thou didst not,
In the second part of his speach vnto him, he tells him, that as light as he made of his fault, it was witting disobedience and rebellion against the Lords commandement,
In the second part of his speech unto him, he tells him, that as Light as he made of his fault, it was witting disobedience and rebellion against the lords Commandment,
And this of Samuells words to Saul in these two verses, where we see he beginneth with an interrogation, that he might make his message more forcible, saying, hath God as great, &c.
And this of Samuells words to Saul in these two Verses, where we see he begins with an interrogation, that he might make his message more forcible, saying, hath God as great, etc.
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But now seeing Samuell maketh his comparison, betwixt obedience on the one part, and sacrifice and burnt offrings on the other, somewhat is to bee said of these two,
But now seeing Samuel makes his comparison, betwixt Obedience on the one part, and sacrifice and burned offerings on the other, somewhat is to be said of these two,
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for the better vnderstanding of the place, which otherwise hath some difficultie, by meanes whereof, we should not see the doctrine, that is affoorded vs therein:
for the better understanding of the place, which otherwise hath Some difficulty, by means whereof, we should not see the Doctrine, that is afforded us therein:
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The first, wherein that which was offred was wholy the Lords, and did signifie that he who offred it, did wholy consecrate himselfe, soule and body to the Lord.
The First, wherein that which was offered was wholly the lords, and did signify that he who offered it, did wholly consecrate himself, soul and body to the Lord.
for he that was obedient could not alwayes offer sacrifice, and one might offer sacrifice, who yet was not obedient to God) in such a case, obedience was accepted of God without sacrifice.
for he that was obedient could not always offer sacrifice, and one might offer sacrifice, who yet was not obedient to God) in such a case, Obedience was accepted of God without sacrifice.
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and yet this is the most and the best, that could bee said of it. So that, obedience being better then sacrifice at the best; euen when both went together:
and yet this is the most and the best, that could be said of it. So that, Obedience being better then sacrifice At the best; even when both went together:
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as that his voice should be obeyed?) teach vs, that the most religious actions that God requireth (such as sacrifices were) as prayer, hearing the word, the vse of the Sacraments, &c. are in no account with God,
as that his voice should be obeyed?) teach us, that the most religious actions that God requires (such as Sacrifices were) as prayer, hearing the word, the use of the Sacraments, etc. Are in no account with God,
and haue nothing to commend them vnto God, vnlesse it bee the ceremonious worshipping of God, in the manner I haue mencioned, a seruice not better then the offring of sacrifice, which (we see) without obedience was nothing worth.
and have nothing to commend them unto God, unless it be the ceremonious worshipping of God, in the manner I have mentioned, a service not better then the offering of sacrifice, which (we see) without Obedience was nothing worth.
The Lord tels the Israelites, I required no sacrifices of your fathers, after that I brought them out of Egypt (meaning after that in Sinai) but that they should obey my voyce, and that is our wisdome, so he is not a Iew which is one outwardly.
The Lord tells the Israelites, I required no Sacrifices of your Father's, After that I brought them out of Egypt (meaning After that in Sinai) but that they should obey my voice, and that is our Wisdom, so he is not a Iew which is one outwardly.
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but the particular, we looke not vnto, for then our hearts should be taken vp wholy in one dutie after another, which now is scarcely done in any, to purpose.
but the particular, we look not unto, for then our hearts should be taken up wholly in one duty After Another, which now is scarcely done in any, to purpose.
Out of the prophets words in this verse and the next, namely the 23. wee may learne in what detestable account all disobedience is to the commandement and reuealed will of God,
Out of the Prophets words in this verse and the next, namely the 23. we may Learn in what detestable account all disobedience is to the Commandment and revealed will of God,
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In what detestation mens sinne is with God, howsoeuer they couer it, and whatsoeuer colours or pretences they set vpon it, the words (I say) shew sufficiently,
In what detestation men's sin is with God, howsoever they cover it, and whatsoever colours or pretences they Set upon it, the words (I say) show sufficiently,
when the prophet saith, hath the Lord as great pleasure in burnt offrings, as that his voyce should bee obeyed? againe, where he compareth his disobedience to rebellion and witchcraft.
when the Prophet Says, hath the Lord as great pleasure in burned offerings, as that his voice should be obeyed? again, where he compareth his disobedience to rebellion and witchcraft.
The prophet Esay doth in the first chapter, in most odious manner reprooue the people though they offred to the Lord sacrifice, seeing they were disobedient.
The Prophet Isaiah does in the First chapter, in most odious manner reprove the people though they offered to the Lord sacrifice, seeing they were disobedient.
but cast them backe in their faces, as dunge, as not heere only, but in many other places he bewrayeth his vtter detestation of such kinde of worshipping him:
but cast them back in their faces, as dung, as not Here only, but in many other places he bewrayeth his utter detestation of such kind of worshipping him:
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and if he dare transgresse in one, and take libertie therein to himselfe, who doubteth but hee will do the same in another? so that he, that is not affraid to offend in one thing,
and if he Dare transgress in one, and take liberty therein to himself, who doubteth but he will do the same in Another? so that he, that is not afraid to offend in one thing,
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and the renouncing of one sinne with the renouncing of all other, (as he saith by saint Iames, he that said, thou shalt not commit adulterie, said also, thou shalt not kill: now though thou doest none adulterie,
and the renouncing of one sin with the renouncing of all other, (as he Says by saint James, he that said, thou shalt not commit adultery, said also, thou shalt not kill: now though thou dost none adultery,
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and so doe all other scriptures meane, when they require obedience, as well as this present text of ours, they require it in one part of the commandement as well as in another,
and so do all other Scriptures mean, when they require Obedience, as well as this present text of ours, they require it in one part of the Commandment as well as in Another,
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For else we might endeauour to serue God in somethings, and disobey him in others, which were an abusing of the doctrine of the holy profession of the gospell:
For Else we might endeavour to serve God in somethings, and disobey him in Others, which were an abusing of the Doctrine of the holy profession of the gospel:
nor tremble for it when they haue done, euery one saying, what haue I done? If they quarrell, braule, reuenge, deceiue, slaunder, lie, maintaine sinne in other,
nor tremble for it when they have done, every one saying, what have I done? If they quarrel, braule, revenge, deceive, slander, lie, maintain sin in other,
Wherwith shall wee appeare before the Lord, and bow our selues before the high God? shall we come before him with burnt offrings, will the Lord be pleased with thousands of rammes,
Wherewith shall we appear before the Lord, and bow our selves before the high God? shall we come before him with burned offerings, will the Lord be pleased with thousands of rams,
Which plainely teacheth vs, that if men must bee so farre from committing wickednes, that it is required of all that will please God, to obey him in the duties of both tables,
Which plainly Teaches us, that if men must be so Far from committing wickedness, that it is required of all that will please God, to obey him in the duties of both tables,
Behold, I haue taught you ordinances and lawes, which the Lord my God commanded me, that yee should doe euen so, in the land whether yee goe to possesse it:
Behold, I have taught you ordinances and laws, which the Lord my God commanded me, that ye should do even so, in the land whither ye go to possess it:
And if they be wise who obey them (the Lord himself being judge) let them, who so taunt the godly, lead such with the name of fooles, till God bewray themselues to be rank fooles,
And if they be wise who obey them (the Lord himself being judge) let them, who so taunt the godly, led such with the name of Fools, till God bewray themselves to be rank Fools,
for surely, no such (nay I may say, few of all the greatest number of professors) do in any other manner then generally and in words only, hold that we should offer to the Lord obedience,
for surely, no such (nay I may say, few of all the greatest number of professors) do in any other manner then generally and in words only, hold that we should offer to the Lord Obedience,
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but as for the obseruing of our wayes particularly to see that they please God, or the keeping of our hearts with all diligence, that our liues may be sutable (as the wise man speaketh) they hold it as a thing meerely ridiculous:
but as for the observing of our ways particularly to see that they please God, or the keeping of our hearts with all diligence, that our lives may be suitable (as the wise man speaks) they hold it as a thing merely ridiculous:
for if the hardest fall out with them as they count it, that by the light of preaching they must needes see, that they are shamefully out of the way, (which they will not bee brought to acknowledge for their common faults & sins) but yet if they must needes see their liues foulely out of order,
for if the Hardest fallen out with them as they count it, that by the Light of preaching they must needs see, that they Are shamefully out of the Way, (which they will not be brought to acknowledge for their Common Faults & Sins) but yet if they must needs see their lives foully out of order,
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But if God will accept the sacrifice of such (in reuerence be it spoken of his Maiestie) hee did Saul vtter wrong, (which were blasphemie to say) who did (certainly) many more good actions, both towards Gods worship and in his calling,
But if God will accept the sacrifice of such (in Reverence be it spoken of his Majesty) he did Saul utter wrong, (which were blasphemy to say) who did (Certainly) many more good actions, both towards God's worship and in his calling,
And yet seeing it is cleare that he was reiected of the Lord, I do conclude, that such kinde of obedience as I haue here spoken of, (that I repeate it not againe) is no other then disobedience,
And yet seeing it is clear that he was rejected of the Lord, I do conclude, that such kind of Obedience as I have Here spoken of, (that I repeat it not again) is no other then disobedience,
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and that they which offer it to God, (dying as they liued, and iustifying their life to bee good) if they be saued, it must be by vertue & authority of some new word of God,
and that they which offer it to God, (dying as they lived, and justifying their life to be good) if they be saved, it must be by virtue & Authority of Some new word of God,
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for by the iudgement of the cannonical scripture, they are condemned already, though for a very little time it be deferred. VERSE 23. For rebellion is as the sinne of witch-craft, and stubbornnesse is as iniquity and idolatry:
for by the judgement of the canonical scripture, they Are condemned already, though for a very little time it be deferred. VERSE 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry:
namely, in that hee excused his sin thus, That the people saued the best of the Amalekites cattle aliue, that they might offer them vnto the Lord for sacrifice:
namely, in that he excused his since thus, That the people saved the best of the Amalekites cattle alive, that they might offer them unto the Lord for sacrifice:
This, I say, Samuel here reproueth, as if he should say, I haue proued that thou hast done against the commandement of the Lord, which thou wilt not see to bee any offence,
This, I say, Samuel Here Reproveth, as if he should say, I have proved that thou hast done against the Commandment of the Lord, which thou wilt not see to be any offence,
I tell thee from God (saith hee) that it is before him, and in his account, no better then witch-craft and idolatry, which are as odious to him, as any other;
I tell thee from God (Says he) that it is before him, and in his account, no better then witchcraft and idolatry, which Are as odious to him, as any other;
so is thine, euen this thy transgression, and so is all witting and wilfull disobedience. And although I nor this place maintaine, that all sins are equall;
so is thine, even this thy Transgression, and so is all witting and wilful disobedience. And although I nor this place maintain, that all Sins Are equal;
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yet might Samuel truely tell him, that in his transgression and disobedience, God was as iustly prouoked to wrath (seeing hee knew hee cast his commandement behinde his backe) as of them, who commit witch-craft or idolatry:
yet might Samuel truly tell him, that in his Transgression and disobedience, God was as justly provoked to wrath (seeing he knew he cast his Commandment behind his back) as of them, who commit witchcraft or idolatry:
for, that which God pronounceth to bee odious and execrable, men count light and small; God sheweth Saul, that his sinne is as witchcraft and idolatry:
for, that which God pronounceth to be odious and execrable, men count Light and small; God shows Saul, that his sin is as witchcraft and idolatry:
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And how can men bee liker to him then they bee? for, when their disobedience is bewrayed manifestly by the Word of God, how many shall yee heare of, which accuse themselues;
And how can men be liker to him then they be? for, when their disobedience is bewrayed manifestly by the Word of God, how many shall ye hear of, which accuse themselves;
but call euill good, and error truth, and so it commeth to passe, as it is to bee seene this day, that in the middest of fearefull and notorious offences,
but call evil good, and error truth, and so it comes to pass, as it is to be seen this day, that in the midst of fearful and notorious offences,
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but where are they, that come forth with Paul, aud confesse against themselues, that they haue persecuted the Church of Christ, and haue spoken and intended euill against them without a cause? Of the infinite whoredomes cryed out of, brought to light;
but where Are they, that come forth with Paul, and confess against themselves, that they have persecuted the Church of christ, and have spoken and intended evil against them without a cause? Of the infinite whoredoms cried out of, brought to Light;
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and confesse to their own shame, and that as willingly as euer they committed it, (which yet they ought to doe) that they are the great sinners that are spoken of, that fill the Countrey with fearefull reports, that thus with the penitent woman in the Gospell, they might reuenge themselues.
and confess to their own shame, and that as willingly as ever they committed it, (which yet they ought to do) that they Are the great Sinners that Are spoken of, that fill the Country with fearful reports, that thus with the penitent woman in the Gospel, they might revenge themselves.
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Thus I might go thorow the pack of filthinesse, committed in the world, and iustifie that which I haue sayd, that how bold soeuer men be in committing of them,
Thus I might go thorough the pack of filthiness, committed in the world, and justify that which I have said, that how bold soever men be in committing of them,
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for them, that when they are pressed with them by preaching (when a man would thinke they should not be able to go vnder the burthen) yet euen then, they are nothing touched;
for them, that when they Are pressed with them by preaching (when a man would think they should not be able to go under the burden) yet even then, they Are nothing touched;
as they heare the Word of Ged, to censure them, wherby it may easily be gathered, that they see little or nothing, worthy to bee found fault with, in them,
as they hear the Word of Ged, to censure them, whereby it may Easily be gathered, that they see little or nothing, worthy to be found fault with, in them,
and therfore cause (as much as in them lyeth) the preaching of the Word of God, to bee thought needlesse (which God hath commanded so strictly in season,
and Therefore cause (as much as in them lies) the preaching of the Word of God, to be Thought needless (which God hath commanded so strictly in season,
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and so is ready to driue the poore sinners to desperation; yet, hee then maketh their offence greater, and more fearefull then the Scriptures themselues doe:
and so is ready to driven the poor Sinners to desperation; yet, he then makes their offence greater, and more fearful then the Scriptures themselves do:
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and true humiliation, and repentance in vs, that the more sowrer and bitter wee feele our sinne, the more sweet the satisfaction of Christ may be vnto vs:
and true humiliation, and Repentance in us, that the more sourer and bitter we feel our sin, the more sweet the satisfaction of christ may be unto us:
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first, how odious disobedience is, which is commonly committed among vs, and that by occasion of Samuels words vnto Saul [ to transgresse, is as witchcraft;
First, how odious disobedience is, which is commonly committed among us, and that by occasion of Samuels words unto Saul [ to transgress, is as witchcraft;
and our sinnes doe make against vs. For if the Prophet Micah faith, that God would not receiue sacrifices nor offrings for the peoples iniquitie, no marueile though shifts and excuses will not serue;
and our Sins do make against us For if the Prophet micah faith, that God would not receive Sacrifices nor offerings for the peoples iniquity, no marvel though shifts and excuses will not serve;
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and see not inwardly into his corruption, blindenes, vnbeliefe, he shall be so farre from being iustified and allowed of God, that all his righteousnes shall bee found nothing but as painting ouer a foule stocke or Image,
and see not inwardly into his corruption, blindness, unbelief, he shall be so Far from being justified and allowed of God, that all his righteousness shall be found nothing but as painting over a foul stock or Image,
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and what it was from the beginning among my owne nation at Ierusalem, know all the Iewes, which knew me heeretofore, that aftet the most straight sect of our religion, I liued a Pharasie;
and what it was from the beginning among my own Nation At Ierusalem, know all the Iewes, which knew me heretofore, that aftet the most straight sect of our Religion, I lived a Pharisee;
Heere we see that hee himselfe when hee came to himselfe, as a guilty person he condemned himselfe, notwithstanding all the righteousnes which he had before, in his owne;
Here we see that he himself when he Come to himself, as a guilty person he condemned himself, notwithstanding all the righteousness which he had before, in his own;
so that if such as Paul was (when he liued most strictly in his profession) who thinke simply they serue Godhighly, must yet (if euer they turne to God) be ashamed of that which they gloryed in before;
so that if such as Paul was (when he lived most strictly in his profession) who think simply they serve Godhighly, must yet (if ever they turn to God) be ashamed of that which they gloried in before;
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like an euill debtor, who is in danger already, yet as long as hee can finde any to borrow of, runneth further into debt, not wisely foreseeing his ouerthrow to bee at hand,
like an evil debtor, who is in danger already, yet as long as he can find any to borrow of, Runneth further into debt, not wisely Foreseeing his overthrow to be At hand,
So, when men can shift off the greatnesse of their sinnes, that they may not terrifie nor presse their consciences, they thinke their estate good enough,
So, when men can shift off the greatness of their Sins, that they may not terrify nor press their Consciences, they think their estate good enough,
But we may know that when men beginne to conceiue of their estate, and their doing, not being guided by the light of knowledge, they are out of the way and deceiue themselues,
But we may know that when men begin to conceive of their estate, and their doing, not being guided by the Light of knowledge, they Are out of the Way and deceive themselves,
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and be like other nations, and that they thought best for them (say the Prophet what he could to the contrary) did they not finde to their costs, that they erred in the imaginacions of their hearts, and were deceiued? The young man to whom Salomon speaketh, who will needes rejoyce in his youth, and take his pleasure;
and be like other Nations, and that they Thought best for them (say the Prophet what he could to the contrary) did they not find to their costs, that they erred in the Imaginations of their hearts, and were deceived? The young man to whom Solomon speaks, who will needs rejoice in his youth, and take his pleasure;
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and disapoint his foolish hope? And to shut vp this point, what is clearer then that in the gospell, to testifie that no shiftes nor excuses wil'serue, to hold men in their sinne? That when certaine were bidde to the kings great supper, they returned answere;
and disappoint his foolish hope? And to shut up this point, what is clearer then that in the gospel, to testify that no shifts nor excuses wil'serue, to hold men in their sin? That when certain were bid to the Kings great supper, they returned answer;
another had married a wife, &c. did their excuses goe for payment? nay, could any thing be set down more fearfully to hold men from fond and forged excuses and shiftes, to keepe in their sinne,
Another had married a wife, etc. did their excuses go for payment? nay, could any thing be Set down more fearfully to hold men from found and forged excuses and shifts, to keep in their sin,
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and therefore least of all their vaine defences in extenuating their sinnes or shiftes which they deuise, that shall euer be able to stand them in any stead, to helpe or deliuer them.
and Therefore least of all their vain defences in extenuating their Sins or shifts which they devise, that shall ever be able to stand them in any stead, to help or deliver them.
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and thus let Sauls example teach vs, with the rest that haue beene alleadged, how pregnant soeuer men bee in holding their sinne, any way colouring or excusing of it,
and thus let Saul's Exampl teach us, with the rest that have been alleged, how pregnant soever men be in holding their sin, any Way colouring or excusing of it,
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But another thing is added, heere by the Prophet, which followeth vpon the former, to wit, seeing he had iustly reprooued him for casting off the Lord,
But Another thing is added, Here by the Prophet, which follows upon the former, to wit, seeing he had justly reproved him for casting off the Lord,
as if hee should say, whether thy sinne be so light a matter as thou makest it, iudge thou by the punishment which God threatneth that is, that thou must loose thy kingdome for it.
as if he should say, whither thy sin be so Light a matter as thou Makest it, judge thou by the punishment which God threatens that is, that thou must lose thy Kingdom for it.
The like is said in the Lamentations of Ieremy, that the sinnes of the people, haue spoyled them of all their pleasant things which were most to bee desired.
The like is said in the Lamentations of Ieremy, that the Sins of the people, have spoiled them of all their pleasant things which were most to be desired.
and some another, (though we are taught to pray thy will be done and not ours,) and to serue their owne lusts rebelliously, they should and might enioy all good things which they pray for, or better in their roome:
and Some Another, (though we Are taught to pray thy will be done and not ours,) and to serve their own Lustiest rebelliously, they should and might enjoy all good things which they pray for, or better in their room:
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But otherwise as Moses saith in Exodus, If yee will heare my voyce indeed, and keepe my couenant, then shall yee be my chiefe treasure aboue all people,
But otherwise as Moses Says in Exodus, If ye will hear my voice indeed, and keep my Covenant, then shall ye be my chief treasure above all people,
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nor care for vs? if he doe, can we want any thing that is good for vs? as it is in the Psalme, The Lord being my sheapheard, I shall want no good thing:
nor care for us? if he do, can we want any thing that is good for us? as it is in the Psalm, The Lord being my shepherd, I shall want no good thing:
these promises, though they shall fully and perfectly bee performed heereafter; yet are they also found verefied in the children of God, in this present life:
these promises, though they shall Fully and perfectly be performed hereafter; yet Are they also found verified in the children of God, in this present life:
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& whatsoeuer might be spoken to the like purpose, (as the scriptures are most copious in this point) all these benefites doe our sinnes hold from vs (that I say nothing of the horrible and fearefull punishments they bring vpon vs) and strippe vs out of them, as out of our garments:
& whatsoever might be spoken to the like purpose, (as the Scriptures Are most copious in this point) all these benefits do our Sins hold from us (that I say nothing of the horrible and fearful punishments they bring upon us) and strip us out of them, as out of our garments:
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so that if a theefe bee odious that spoyleth vs of our goods, how odious (in another kinde) ought our sinnes to be vnto vs? which (as haile in haruest beates downe the corne) so doe our euill qualities and filthy corruptions, make hauocke of all our best and precious things,
so that if a thief be odious that spoileth us of our goods, how odious (in Another kind) ought our Sins to be unto us? which (as hail in harvest beats down the corn) so do our evil qualities and filthy corruptions, make havoc of all our best and precious things,
euen as it was no other thing then sinne, which first spoyled our first parents Adam and Eue, of all good things which God had giuen them to enioy in the time of their innocency.
even as it was no other thing then sin, which First spoiled our First Parents Adam and Eve, of all good things which God had given them to enjoy in the time of their innocency.
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yet indeed it is nothing else but their sinne? euen sundry particulars, as in another verse of Lamentacions, we may read that Ierusalem had grieuously sinned,
yet indeed it is nothing Else but their sin? even sundry particulars, as in Another verse of Lamentations, we may read that Ierusalem had grievously sinned,
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and although this bee not fulfilled in all euery day, yet doe vnbeleeuers hold their good things in danger and feare, till the time come that God will plucke them out of their hands, which iudgement is hanging ouer their heads alwayes,
and although this be not fulfilled in all every day, yet do unbelievers hold their good things in danger and Fear, till the time come that God will pluck them out of their hands, which judgement is hanging over their Heads always,
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and for all his iustefying of his doings, that he had obeyed the will of God, in this warre against Amaleck, yet contrary to all likelyhood, hee now bewrayeth, to his owne great shame, that hee had lyed in so speaking,
and for all his iustefying of his doings, that he had obeyed the will of God, in this war against Amalek, yet contrary to all likelihood, he now bewrayeth, to his own great shame, that he had lied in so speaking,
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But while Samuel doth thus narrowly and neerely follow hard vpon him, mee thinkes I heare some Fauourites and Pittyers of Saul, thus scornfully braying out.
But while Samuel does thus narrowly and nearly follow hard upon him, me thinks I hear Some Favourites and Pittyers of Saul, thus scornfully braying out.
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And againe, is it meet that a mean Minister should presse, and bee so bold with great personages? I haue heard little lesse with mine owne eares, of prophane and irreligious Gentle-men (as they are called) but to answer them, they see it was meet then,
And again, is it meet that a mean Minister should press, and be so bold with great Personages? I have herd little less with mine own ears, of profane and irreligious Gentlemen (as they Are called) but to answer them, they see it was meet then,
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and by Sauls owne confession, Gods Chosen, and not base and of meane account) should do his message vnto them, that are great in place and authority, both publiquely and priuatly,
and by Saul's own Confessi, God's Chosen, and not base and of mean account) should do his message unto them, that Are great in place and Authority, both publicly and privately,
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but so are men degenerate now from that practice, that meaner persons then Nobles would, with reproch and contempt, thrust such an one as Samuel from them,
but so Are men degenerate now from that practice, that meaner Persons then Nobles would, with reproach and contempt, thrust such an one as Samuel from them,
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yea, and of the Noble themselues, who receiue the Ministers of God as his Messengers, to whom (as vnto meaner persons) I wish no worse then this, that both they may enioy such, plentifully among them,
yea, and of the Noble themselves, who receive the Ministers of God as his Messengers, to whom (as unto meaner Persons) I wish no Worse then this, that both they may enjoy such, plentifully among them,
and may themselues reape the blessed fruit of their Ministry, I meane that that receiuing a Prophet in the name of a Prophet, they may haue a Prophets reward.
and may themselves reap the blessed fruit of their Ministry, I mean that that receiving a Prophet in the name of a Prophet, they may have a prophets reward.
in that hee had so oft iustified himselfe (as much as in him lay) about the accusations which the Prophet brought against him, who doth not see how odious it was in him? And who would not haue beene perswaded, that he spake the truth, being so great a person as he was,
in that he had so oft justified himself (as much as in him lay) about the accusations which the Prophet brought against him, who does not see how odious it was in him? And who would not have been persuaded, that he spoke the truth, being so great a person as he was,
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who, when hee had for his owne vaine credit, drawne the man of God, who came from luda (contrary to the expresse commandement of God) to eat in that place;
who, when he had for his own vain credit, drawn the man of God, who Come from luda (contrary to the express Commandment of God) to eat in that place;
And thus Dauid, who had not accused himselfe for his foule and grosse adultery and murther, till Nathan the Prophet, from God, had challenged him for it;
And thus David, who had not accused himself for his foul and gross adultery and murder, till Nathan the Prophet, from God, had challenged him for it;
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yet after that, cryed out of his imborne corruption, and affirmed that to bee the cause of the other, saying, I was borne in sinne, and by that, was carried to sinne against thee in secret,
yet After that, cried out of his imborne corruption, and affirmed that to be the cause of the other, saying, I was born in sin, and by that, was carried to sin against thee in secret,
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The vse of this doctrin is, that we should bee wary against willing offendings, and if yet through frailty we be ouertaken any way, to espy it speedily and expell it,
The use of this Doctrine is, that we should be wary against willing offendings, and if yet through frailty we be overtaken any Way, to espy it speedily and expel it,
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It was hee that wrung this confession from Saul, and to make him see his sinne, whereby, this he brought to passe, that hee made Saul eat his owne word, by confessing his fault;
It was he that wrung this Confessi from Saul, and to make him see his sin, whereby, this he brought to pass, that he made Saul eat his own word, by confessing his fault;
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But is it credible will some say, that when he had boldly, and openly, and ost times denyed, that hee had displeased God, in that with which he was charged, that hee could bee brought to confesse the contrary? might it be thought, that hee could beare such shame and reproch, being so great a person,
But is it credible will Some say, that when he had boldly, and openly, and ost times denied, that he had displeased God, in that with which he was charged, that he could be brought to confess the contrary? might it be Thought, that he could bear such shame and reproach, being so great a person,
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when a mean and inferiour body would hardly haue gone vnder it? what shall we then say if hee came to confesse it, (as it is cleare he did) but this, whom may a man beleeue,
when a mean and inferior body would hardly have gone under it? what shall we then say if he Come to confess it, (as it is clear he did) but this, whom may a man believe,
and therfore, when these bee in ieopardy, and cannot be vpholden, but by a lye, he is a rare man, which in such a case will not straine his conscience;
and Therefore, when these be in jeopardy, and cannot be upholden, but by a lie, he is a rare man, which in such a case will not strain his conscience;
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Now therfore, they being thus fast knit and linked together, they doe as it were, sweare each to other (euen like a band of theeues together) that they will neuer bewray one another.
Now Therefore, they being thus fast knit and linked together, they do as it were, swear each to other (even like a band of thieves together) that they will never bewray one Another.
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And hereby it doth come to passe, that when men haue sinned greeuously, and are brouhgt forth by most cleer and euident witnesses, to shame and punishment;
And hereby it does come to pass, that when men have sinned grievously, and Are brouhgt forth by most clear and evident Witnesses, to shame and punishment;
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And yet to the bewraying of such, and bringing them forth to their shame, and that the iust and vpright, who come against them, may bee iustified, God doth oft times himselfe (when there is no other way to be wray them) bring their wickednesse to light,
And yet to the bewraying of such, and bringing them forth to their shame, and that the just and upright, who come against them, may be justified, God does oft times himself (when there is no other Way to be wray them) bring their wickedness to Light,
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But the Deuill holdeth them at this point, as long as hee can, in the hiding or denying of the same, till a stronger then hee, whom they are not able to resist, constraineth them to say, wee haue sinned.
But the devil holds them At this point, as long as he can, in the hiding or denying of the same, till a Stronger then he, whom they Are not able to resist, constrains them to say, we have sinned.
It was neither wrung from him by force (for what man might constraine him) neither was he brought to it by flattery (for hee that dea•t with him to confesse, was Samuel, the Lords faithfull Prophet) no,
It was neither wrung from him by force (for what man might constrain him) neither was he brought to it by flattery (for he that dea•t with him to confess, was Samuel, the lords faithful Prophet) no,
It is therefore to bee feared, that at the death God will force such men to confesse, (to their woe) that which in their health and prosperitie they would neuer be brought to.
It is Therefore to be feared, that At the death God will force such men to confess, (to their woe) that which in their health and Prosperity they would never be brought to.
And when he saw that most solemne inquirie was made (by the Lords commandement) for him that had committed the trespasse through all the tribes and families of Iudah: so that hee sawe hee must needes be found out,
And when he saw that most solemn inquiry was made (by the lords Commandment) for him that had committed the trespass through all the tribes and families of Iudah: so that he saw he must needs be found out,
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yet he keepes his sinne close, and goes for an honest man, (as he was of good wealth and reputation among the people) and was thought no worse nor otherwise of,
yet he keeps his sin close, and Goes for an honest man, (as he was of good wealth and reputation among the people) and was Thought no Worse nor otherwise of,
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then other his neighbours were, vntill he was bewrayed, and detected in the scrutiny, and search which the Lord commanded to bee made for the trespassers by lotte. But to passe to another:
then other his neighbours were, until he was bewrayed, and detected in the scrutiny, and search which the Lord commanded to be made for the trespassers by lot. But to pass to Another:
but with a bold lie couered the fact, slightly answering, thy seruant went no whether, meaning hee was but where he should be, that is about his busines:
but with a bold lie covered the fact, slightly answering, thy servant went no whither, meaning he was but where he should be, that is about his business:
yea, search them thorowly and and proue them, yea, in the things which wee loue best, that wee bee not found guilty of any treacherie, and vnfaithfull dealing before God,
yea, search them thoroughly and and prove them, yea, in the things which we love best, that we be not found guilty of any treachery, and unfaithful dealing before God,
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Also this should teach vs, that we should not be ouer hastie, to iudge and determine of mens estates, no although wee see some good tokens in them, by embracing the tydings of the gospell, more readily & cheerefully then the common sort doe, till we haue experience and proofe of their syncerity and faithfulnes:
Also this should teach us, that we should not be over hasty, to judge and determine of men's estates, no although we see Some good tokens in them, by embracing the tidings of the gospel, more readily & cheerfully then the Common sort do, till we have experience and proof of their sincerity and faithfulness:
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but a shew of godlines, by worshipping of God with vs publiquely, are to bee taken for faithfull christians, especially when we see, with our liuing with them, that they deny the power of godlines, to rule in their words and actions:
but a show of godliness, by worshipping of God with us publicly, Are to be taken for faithful Christians, especially when we see, with our living with them, that they deny the power of godliness, to Rule in their words and actions:
though wicked men bee secure, bold, and iustifie their badliues, sometime shamelesly, as though they would make vs beleeue that God allowed of their course, and vtterly condemned ours:
though wicked men be secure, bold, and justify their badliues, sometime shamelessly, as though they would make us believe that God allowed of their course, and utterly condemned ours:
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euen as the godly Prophet himselfe was troubled with this temptation, that, hee did in vaine clense his heart and wash his hands in innocencie when he saw them merriest, who liued most securely and worst.
even as the godly Prophet himself was troubled with this temptation, that, he did in vain cleanse his heart and wash his hands in innocence when he saw them merriest, who lived most securely and worst.
and if it be so, then we may well say with the Apostle, what fruite had yee in those things whereof yee are now ashamed? It is the part of a wise man, to beginne with some hardnes, that he may afterwards enioy more ease;
and if it be so, then we may well say with the Apostle, what fruit had ye in those things whereof ye Are now ashamed? It is the part of a wise man, to begin with Some hardness, that he may afterwards enjoy more ease;
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And it commeth the hardlier vpon them, and is more vnwelcome to them, because they accustoming themselues to pleasure and ease, they looked for no breaking it of, nor for any change.
And it comes the hardlier upon them, and is more unwelcome to them, Because they accustoming themselves to pleasure and ease, they looked for no breaking it of, nor for any change.
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in many of them who haue rule ouer other, how little care they haue to rule themselues? (though no time be too much to look after their own profit, pleasure and preferment) and in all sorts of people how preposterously they goe to worke, setting earth before heauen, darkenesse before light, louing their foolish delights more then God, and hauing a shew of godlines,
in many of them who have Rule over other, how little care they have to Rule themselves? (though no time be too much to look After their own profit, pleasure and preferment) and in all sorts of people how preposterously they go to work, setting earth before heaven, darkness before Light, loving their foolish delights more then God, and having a show of godliness,
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for let them say as long as they will with Saul; wee in thus liuing, doe please God and obey him, they shall (as little as they thinke it) confesse with Saul, that euen therein they haue sinned; and thereby vndone themselues. A question whether Saul repented. VERSE. 24. & 25.
for let them say as long as they will with Saul; we in thus living, do please God and obey him, they shall (as little as they think it) confess with Saul, that even therein they have sinned; and thereby undone themselves. A question whither Saul repented. VERSE. 24. & 25.
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And Saul said vnto Samuel, I haue sinned: for I haue transgressed the commandemen of the LORD, and thy wordes; because I feared the people, and obeyed their voyce.
And Saul said unto Samuel, I have sinned: for I have transgressed the commandemen of the LORD, and thy words; Because I feared the people, and obeyed their voice.
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I meane what likelyhood of repentance was in Saul: and on the other side, what may be brought forth and said against it, wherupon the truth will soone appeare.
I mean what likelihood of Repentance was in Saul: and on the other side, what may be brought forth and said against it, whereupon the truth will soon appear.
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and it was nothing like Dauids in soundnes, who yet did confesse, but generally, saying, I haue sinned. Indeed for the outward manner of Sauls confession layd forth in words, there can no ecception be made against it:
and it was nothing like David in soundness, who yet did confess, but generally, saying, I have sinned. Indeed for the outward manner of Saul's Confessi laid forth in words, there can no ecception be made against it:
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For Dauids confession, that it came both from faith and repentance, is cleere by Nathans words, saying to him, vpon his confession made, the Lord hath forgiuen thee thy sinne:
For David Confessi, that it Come both from faith and Repentance, is clear by Nathans words, saying to him, upon his Confessi made, the Lord hath forgiven thee thy sin:
hee that confesseth and forsaketh his sinne (which is done of none, but of him who beleeueth it to bee forgiuen him) hee shall finde mercie. And therefore Sauls confession, not going with the forsaking of his sinne (for hee waxed worse after it) neither comming from faith, which must haue gone before both, I conclude, that it was voyd of repentance.
he that Confesses and Forsaketh his sin (which is done of none, but of him who Believeth it to be forgiven him) he shall find mercy. And Therefore Saul's Confessi, not going with the forsaking of his sin (for he waxed Worse After it) neither coming from faith, which must have gone before both, I conclude, that it was void of Repentance.
or afterward that his heart relented, and melted for displeasing God? without the which, all the rest was but as the morning dewe, which is soone licked away with the heate of the Sunne:
or afterwards that his heart relented, and melted for displeasing God? without the which, all the rest was but as the morning dew, which is soon licked away with the heat of the Sun:
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for hee made it particularly, and of that sinne which was most brought against him of all other, by Samuel: but those, of whom I speake, make either no confession,
for he made it particularly, and of that sin which was most brought against him of all other, by Samuel: but those, of whom I speak, make either no Confessi,
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as if a worldly man should pray against pride and drunkennesse, or when they say the Confession in the Church after the Minister, neuer marking what they say:
as if a worldly man should pray against pride and Drunkenness, or when they say the Confessi in the Church After the Minister, never marking what they say:
And therefore let other weake Christians take heed, that they bee not offended, neither take occasion to depart from their good beginnings in their profession,
And Therefore let other weak Christians take heed, that they be not offended, neither take occasion to depart from their good beginnings in their profession,
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neither let them faint and say, oh they shall neuer hold out to the end, seeing such as they, are thought to be farre before them, are fallen away and reuolted.
neither let them faint and say, o they shall never hold out to the end, seeing such as they, Are Thought to be Far before them, Are fallen away and revolted.
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yet euen now (I say) he could not be free from it. For, lest hee should haue layd too great fault on himselfe, in confessing his sinne, therefore saying, I haue sinned:
yet even now (I say) he could not be free from it. For, lest he should have laid too great fault on himself, in confessing his sin, Therefore saying, I have sinned:
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therefore hee sayd, I was afrayd, if I had not yeelded to them, contrary to Gods Commandement, to saue aliue the best of the cattle, that they would haue rebelled and haue risen vp a gainst me.
Therefore he said, I was afraid, if I had not yielded to them, contrary to God's Commandment, to save alive the best of the cattle, that they would have rebelled and have risen up a gainst me.
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Lo, this was the bladder without winde, and cloud without water, which appeared in Saul, when hee was at the best, I meane, brought to confesse his sin, which was nothing but a lie, and a coloured excuse.
Lo, this was the bladder without wind, and cloud without water, which appeared in Saul, when he was At the best, I mean, brought to confess his since, which was nothing but a lie, and a coloured excuse.
For, the Lord by the Prophet, in the 19 verse, conuinced him of a couetous minde and disobedient, that he himselfe turned to the prey. So, that as hee was hardly brought thus farre,
For, the Lord by the Prophet, in the 19 verse, convinced him of a covetous mind and disobedient, that he himself turned to the prey. So, that as he was hardly brought thus Far,
For an open offender (as Paul and the Iaylour were) when hee is pricked in conscience, and troubled in minde, shall much easilier bee perswaded, that it is in truth,
For an open offender (as Paul and the Jailer were) when he is pricked in conscience, and troubled in mind, shall much easilier be persuaded, that it is in truth,
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yea, too many Ministers, who are far from burning the bellowes with any great painetaking (who yet must know, that they were hired by the Master of the worke to labour,
yea, too many Ministers, who Are Far from burning the bellows with any great painetaking (who yet must know, that they were hired by the Master of the work to labour,
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aud not to loyter, and to vse their talent, and not to bury it in a napkin ) how many diligent and faithful Pastors, may make this complaint of the people:
and not to loiter, and to use their talon, and not to bury it in a napkin) how many diligent and faithful Pastors, may make this complaint of the people:
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for then I should be too vnthankefull, who confesse that I know euen in our parts, where I am best acquainted, that God hath blessed the labours of sundry, who haue sought and desired it:
for then I should be too unthankful, who confess that I know even in our parts, where I am best acquainted, that God hath blessed the labours of sundry, who have sought and desired it:
I say it is very credible, and little to be feared that an 100. fold more fruitfull haruest, might bee reaped by their paines and trauell, them now may,
I say it is very credible, and little to be feared that an 100. fold more fruitful harvest, might be reaped by their pains and travel, them now may,
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And as this may be obserued to bee an vsuall thing, with men of little conscience, throughout their whole course, that though they acknowledge themselues to bee sinners,
And as this may be observed to be an usual thing, with men of little conscience, throughout their Whole course, that though they acknowledge themselves to be Sinners,
as wee must thinke it now to haue beene with Saul, when in Gods displeasure, hee sent the Prophet to tell him, that hee should lose the best thing hee had, euen his kingdome.
as we must think it now to have been with Saul, when in God's displeasure, he sent the Prophet to tell him, that he should loose the best thing he had, even his Kingdom.
God had so acquainted Pharaoh, with his punishing of his treachery and disobedience, that hee brought him oft to confesse his fault, and to couenant the contrary:
God had so acquainted Pharaoh, with his punishing of his treachery and disobedience, that he brought him oft to confess his fault, and to Covenant the contrary:
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and they remembred that God was their strength, and the most high God, their Redeemer: but they flattered him with their mouth, and dissembled with him, with their tongue:
and they remembered that God was their strength, and the most high God, their Redeemer: but they flattered him with their Mouth, and dissembled with him, with their tongue:
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One is in respect of his faithfull people, that while he holdeth the wicked vnder the crosse, the faithfull may haue more freedome and liberty to serue him;
One is in respect of his faithful people, that while he holds the wicked under the cross, the faithful may have more freedom and liberty to serve him;
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while he putteth his hooke in the nostrils of the wicked, and bridles them from rage, by such a forcing of them to confesse it to bee good and holy to liue so:
while he putteth his hook in the nostrils of the wicked, and bridles them from rage, by such a forcing of them to confess it to be good and holy to live so:
and round about it, when they heard that Saul their Archenemy, who brought letters from the high Preists to imprison them, was constrained by the mighty power of God, to renounce and cry out of his doing,
and round about it, when they herd that Saul their Archenemy, who brought letters from the high Priests to imprison them, was constrained by the mighty power of God, to renounce and cry out of his doing,
Another cause is, in respect of the wicked themselues, and that is this, that while they are forced to iustifie and allow of the sincere course of the seruants of God,
another cause is, in respect of the wicked themselves, and that is this, that while they Are forced to justify and allow of the sincere course of the Servants of God,
and admonitions, for the time when they receiue them (as too commonly we see it to be so) yet so much the more they shewe themselues to be destitute of the feare of God,
and admonitions, for the time when they receive them (as too commonly we see it to be so) yet so much the more they show themselves to be destitute of the Fear of God,
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The many Sermons that are sleightly heard and little regarded, euen as if they were also as little worth their loose and negligent hearing of them, shall one day be cryed out of as fast,
The many Sermons that Are slightly herd and little regarded, even as if they were also as little worth their lose and negligent hearing of them, shall one day be cried out of as fast,
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For such may not thinke that the remembring of a sinne afterward, when God shall loade the offenders, with it, shall be like the time wherin it was committed:
For such may not think that the remembering of a sin afterwards, when God shall load the offenders, with it, shall be like the time wherein it was committed:
and lay on loade vpon another, but cast off none, who if they iudge not themselues before the Lord iudge them, the burden will presse them downe so, and in such wise,
and lay on load upon Another, but cast off none, who if they judge not themselves before the Lord judge them, the burden will press them down so, and in such wise,
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And this of the first of the two speaches which Saul vttred, when hee (beside the confession of his sin against God) said also to Samuell, I haue transgressed against thy words.
And this of the First of the two Speeches which Saul uttered, when he (beside the Confessi of his since against God) said also to Samuel, I have transgressed against thy words.
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he did therefore stand stiffely vpon that, although it was an vntruth that he spake. But heerein is liuely bewrayed a common sinne among vs, namely this:
he did Therefore stand stiffly upon that, although it was an untruth that he spoke. But herein is lively bewrayed a Common sin among us, namely this:
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The reason heereof in such is, partly, seeing if it be not wrung from them (which they most desired:) and partly seeing they thinke themselues as safe as in a castle,
The reason hereof in such is, partly, seeing if it be not wrung from them (which they most desired:) and partly seeing they think themselves as safe as in a castle,
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and heaping of iudgement? And it is worse for them to menward, because if it euer after come to light, they vtterly loose their credit among men, without which, it were better for them to be banished from their society, then to liue with them:
and heaping of judgement? And it is Worse for them to menward, Because if it ever After come to Light, they utterly lose their credit among men, without which, it were better for them to be banished from their society, then to live with them:
And if that be kinde setting by it, then it is the due and fit season, to prise & esteeme highly of it while we liue, euen alwayes: as the Prophet speaketh;
And if that be kind setting by it, then it is the due and fit season, to prize & esteem highly of it while we live, even always: as the Prophet speaks;
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So the Apostle willing the Corinthians, that they should non receiue the grace of God (by which he meant the gospell, in vaine: tells them that it was the acceptable time for them to receiue and imbrace it,
So the Apostle willing the Corinthians, that they should non receive the grace of God (by which he meant the gospel, in vain: tells them that it was the acceptable time for them to receive and embrace it,
and according to the multitude of thy compassions, do away mine offences. But with griefe I speake it, beside that the better sort are too too slouthful,
and according to the multitude of thy compassions, do away mine offences. But with grief I speak it, beside that the better sort Are too too slothful,
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Secondly, note in that he now offers to goe worship God, that hypocrites know what Gods due is from them and how they should deale with him, in oft and feruent praying to him,
Secondly, note in that he now offers to go worship God, that Hypocrites know what God's due is from them and how they should deal with him, in oft and fervent praying to him,
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For in this soundnes of hart (constancy in the same being added) in one condition of life as in another, to endeauour to obey God, they doe cheerefully differ from the other, and are discerned from them.
For in this soundness of heart (constancy in the same being added) in one condition of life as in Another, to endeavour to obey God, they do cheerfully differ from the other, and Are discerned from them.
but especially when opinion of merit goes with it. The words cleared. A question How farre forth we may conuerse with offendors? VERSE. 26. And Samuel said vnto Saul, I will not returne with thee:
but especially when opinion of merit Goes with it. The words cleared. A question How Far forth we may converse with offenders? VERSE. 26. And Samuel said unto Saul, I will not return with thee:
or may do the like, towards any great and honourable person, who asking vs counsell from God, what he is to doe, to obtaine pardon of his sinne, should acknowledge any disobedience of his against the Lord,
or may do the like, towards any great and honourable person, who asking us counsel from God, what he is to do, to obtain pardon of his sin, should acknowledge any disobedience of his against the Lord,
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as Samuel did to Saul: If they should, they were worthy (it will be said) to be thrust out from hauing any accesse vnto such persons, to teach them more discretion and reuerence toward them. I answere:
as Samuel did to Saul: If they should, they were worthy (it will be said) to be thrust out from having any access unto such Persons, to teach them more discretion and Reverence towards them. I answer:
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so farre as we can see and iudge, yea, & be glad of it also, (for where may wee finde so much as appeared in Saul, in meaner persons then kings) requiring of the partie in the name of God in all submission, that hee looke that all truth and faithfulnes bee theretoo adioyned, seeing God hath an eye to the hart,
so Far as we can see and judge, yea, & be glad of it also, (for where may we find so much as appeared in Saul, in meaner Persons then Kings) requiring of the party in the name of God in all submission, that he look that all truth and faithfulness be thereto adjoined, seeing God hath an eye to the heart,
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although indeede they cast away the word of the Lord, that it shall not rule them, And with such wee ought so to liue, that wee offer them all good measure in neighbourlynes,
although indeed they cast away the word of the Lord, that it shall not Rule them, And with such we ought so to live, that we offer them all good measure in neighbourlynes,
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but not be allowers of, nor bearers with their sinne, nor to haue any such neare familiarity with them, that thereby they may bee emboldened to remaine in it,
but not be allowers of, nor bearer with their sin, nor to have any such near familiarity with them, that thereby they may be emboldened to remain in it,
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as they shall easily bee, when they shall see vs, who professe the renouncing and abhorring of all sin, to be so merry with them, whom we know to liue in open sin.
as they shall Easily be, when they shall see us, who profess the renouncing and abhorring of all since, to be so merry with them, whom we know to live in open since.
but bee gentle and meek toward them, and giue them their due, euen the reuerence that belongeth to them, in respect of their age, authority, estate, degree, or gifts, which they haue;
but be gentle and meek towards them, and give them their endue, even the Reverence that belongeth to them, in respect of their age, Authority, estate, degree, or Gifts, which they have;
and haue more freedome to follow the direction of Gods Spirit, must labour, and bee ready to restore such an one with meeknesse, considering our selues,
and have more freedom to follow the direction of God's Spirit, must labour, and be ready to restore such an one with meekness, considering our selves,
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as long as we heartily desire to follow the direction, which hee giueth vs, and that hee will ueuer the sooner giue vs ouer to Satan, for our hating and disallowing of sinne, in other wicked persons.
as long as we heartily desire to follow the direction, which he gives us, and that he will never the sooner give us over to Satan, for our hating and disallowing of sin, in other wicked Persons.
but, if they cast that louing admonition off, and put away the Word of God from guiding them, leaue them in it, rather then haue fellowship with them, that they may see for what cause they bee forsaken,
but, if they cast that loving admonition off, and put away the Word of God from guiding them, leave them in it, rather then have fellowship with them, that they may see for what cause they be forsaken,
In which words, consider two things, the first concerneth Samuel, the other Saul From the first wee learne, that wee should bee able to yeeld a reason of our doings alwayes,
In which words, Consider two things, the First concerns Samuel, the other Saul From the First we Learn, that we should be able to yield a reason of our doings always,
and shew it also, when it is expedient so to doe. For if we cannot render a reason of them, wee doe them slightly, at least, if not rashly and dangerously:
and show it also, when it is expedient so to do. For if we cannot render a reason of them, we do them slightly, At least, if not rashly and dangerously:
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But it is not meat for wise Christians to hang and depend on mens mouthes, for the allowance and commendation of their doings, whether they bee good or no:
But it is not meat for wise Christians to hang and depend on men's mouths, for the allowance and commendation of their doings, whither they be good or no:
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so that they may truly say, they hauing weighed them in the waights of the Sanctuary, I meane, by the Word of God, that so they may be able to see, that they haue done them in a good conscience.
so that they may truly say, they having weighed them in the weights of the Sanctuary, I mean, by the Word of God, that so they may be able to see, that they have done them in a good conscience.
The next and last thing, that I obserue in this verse, is that which concerneth Saul: that Samuel sayd to Saul, seeing thou hast cast away the Word of the Lord, he hath cast away thee, that thou shalt not be King ouer Israel, so that if he had not done so,
The next and last thing, that I observe in this verse, is that which concerns Saul: that Samuel said to Saul, seeing thou hast cast away the Word of the Lord, he hath cast away thee, that thou shalt not be King over Israel, so that if he had not done so,
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Where it is manifest, that if men did not as Saul, reiect the Word, so that it cannot gouerne them, and if they did not cast off Gods yoke, hating to be reformed, they should haue no cause to cry out,
Where it is manifest, that if men did not as Saul, reject the Word, so that it cannot govern them, and if they did not cast off God's yoke, hating to be reformed, they should have no cause to cry out,
what maruell is it, though they bee loden with iudgements, who are none of his, but his enemies? And further then both the one and the other, doe humble themselues, to walk with the Lord, they shall euer be in danger (as they may here see in Saul ) of losing their best iewels.
what marvel is it, though they be laden with Judgments, who Are none of his, but his enemies? And further then both the one and the other, do humble themselves, to walk with the Lord, they shall ever be in danger (as they may Here see in Saul) of losing their best Jewels.
and hath giuen it to a neighbor of thine, that is better then thou. IN this distresse and perplexity of Saul, that hee feared the losse of his kingdome,
and hath given it to a neighbour of thine, that is better then thou. IN this distress and perplexity of Saul, that he feared the loss of his Kingdom,
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neither did hee it, as testifying his earnest desire, to bee counselled and directed by him, which hee refused all the time the Prophet was with him (neither did he afterwards any otherwise) but he did it, onely to keepe him in presence with him;
neither did he it, as testifying his earnest desire, to be counseled and directed by him, which he refused all the time the Prophet was with him (neither did he afterwards any otherwise) but he did it, only to keep him in presence with him;
as through the message which hee receiued from God, might haue held him in great vnquietnesse, whereby hee shewed how loth and vnwilling hee was, to haue him depart from him.
as through the message which he received from God, might have held him in great unquietness, whereby he showed how loath and unwilling he was, to have him depart from him.
But they imagine, that as God will heare them, for their much babbling; so he will saue them, for their accompanying somtime, with better men then themselues.
But they imagine, that as God will hear them, for their much babbling; so he will save them, for their accompanying sometime, with better men then themselves.
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except they amended, did not only quicken vp the godly thereby, but also awake and admonish the wicked, that the Gospell should bee taken from them, which they could not abide to heare of.
except they amended, did not only quicken up the godly thereby, but also awake and admonish the wicked, that the Gospel should be taken from them, which they could not abide to hear of.
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and yet neuer the better for it? So Iehoraem could could bee content to serue his turne with Elisha the Prophet, in his sore distresse and danger, that hee was in:
and yet never the better for it? So Iehoraem could could be content to serve his turn with Elisha the Prophet, in his soar distress and danger, that he was in:
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that notwithstanding, they bee no Papists, to contemne and despise the Preachers of the Word, yet they are not wise enough to make their profit of them:
that notwithstanding, they be no Papists, to contemn and despise the Preachers of the Word, yet they Are not wise enough to make their profit of them:
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It was reuealed by God, in ages past, though now more plainely in this latter age of ours, that Prophets and Preachers, should be receiued for their office and message sake, which is, that they bring tydings of blessednesse, to be enioyed both here,
It was revealed by God, in ages past, though now more plainly in this latter age of ours, that prophets and Preachers, should be received for their office and message sake, which is, that they bring tidings of blessedness, to be enjoyed both Here,
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for the most part, regard and embrace this message of God, by their ministry? many of them will, to get a good penny-worth in his tythes, at a good Ministers hands, hold in and keepe in fauour with him;
for the most part, regard and embrace this message of God, by their Ministry? many of them will, to get a good pennyworth in his Tithes, At a good Ministers hands, hold in and keep in favour with him;
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And thus men suffer themselues, to be grossely bewitched, that Saul was neuer more palpably deceiued, in laboring to haue Samuel with him (when yet hee sought no spiritual counsel,
And thus men suffer themselves, to be grossly bewitched, that Saul was never more palpably deceived, in labouring to have Samuel with him (when yet he sought no spiritual counsel,
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and yet shall bee found (if any list to examine it) not to looke to be enstructed by them, nor turned from the power and dominion of Satan, to the sincere loue and obedience of God,
and yet shall be found (if any list to examine it) not to look to be instructed by them, nor turned from the power and dominion of Satan, to the sincere love and Obedience of God,
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and his singular gifts? is this to make prophesie and preaching precious? Is this to account and esteeme the tydings of the Kingdome of Heauen, as a pearle? for so the Scripture cals it) is this, to receiue Gods holy Messengers, as Angels;
and his singular Gifts? is this to make prophesy and preaching precious? Is this to account and esteem the tidings of the Kingdom of Heaven, as a pearl? for so the Scripture calls it) is this, to receive God's holy Messengers, as Angels;
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It doth well appeare that the neare coniunction of true and christian loue betweene Gods faithfull ministers and their flocke, which also ought to be betwixt all teachers,
It does well appear that the near conjunction of true and christian love between God's faithful Ministers and their flock, which also ought to be betwixt all Teachers,
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and if they bee like affected to him, is there not (thinke we) some great matter betwixt them, which causeth this? And what is it? the naturall father,
and if they be like affected to him, is there not (think we) Some great matter betwixt them, which Causes this? And what is it? the natural father,
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when they see faithfull loue betwixt the teacher and people, doe to their further condemnation, reproachfully vtter these speaches, that the people make their minister their God:
when they see faithful love betwixt the teacher and people, do to their further condemnation, reproachfully utter these Speeches, that the people make their minister their God:
and in this 28. verse, Samuel takes occasion by the rending the lappe of his garment, to giue signification to him, that God would rend his kingdome from him, that so hee might make no doubt,
and in this 28. verse, Samuel Takes occasion by the rending the lap of his garment, to give signification to him, that God would rend his Kingdom from him, that so he might make no doubt,
And this hee did that he might haue driuen him to some sounder and hartyer dislike and confession of his sinnes, (though wee see hee preuailed not with him) therefore hee thus speaketh to him, as we see fearefully;
And this he did that he might have driven him to Some sounder and hartyer dislike and Confessi of his Sins, (though we see he prevailed not with him) Therefore he thus speaks to him, as we see fearfully;
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and to checke their consciences, whatsoeuer faire shew they make of any repentance, but to gather more signes then before of their damnacion, by how much more they reiected Gods offers in calling them:
and to check their Consciences, whatsoever fair show they make of any Repentance, but to gather more Signs then before of their damnation, by how much more they rejected God's offers in calling them:
or in the former chapter, verse 34. to the 46. (which were many) yet it is cleere and most manifest, that he went farre before many that professe the Gospell at this day:
or in the former chapter, verse 34. to the 46. (which were many) yet it is clear and most manifest, that he went Far before many that profess the Gospel At this day:
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as he vttred there (reade the place) besides his vpholding the true worship of God, in the which he declared his zeale in seuere punishing such as should dishonour him,
as he uttered there (read the place) beside his upholding the true worship of God, in the which he declared his zeal in severe punishing such as should dishonour him,
Which though it was not done in faithfulnes, with desire to bee reformed, yet who doubteth but that it was a good steppe to take profit by him in time,
Which though it was not done in faithfulness, with desire to be reformed, yet who doubteth but that it was a good step to take profit by him in time,
when he could yeeld him such reuerence as he did, and giue him leaue to speake to him of the matters that were both harsh, toylish and vnpleasant? And yet wee see for all this, God had no pleasure in him, that all who shall heare or read this story or the laying open of it, may feare and tremble,
when he could yield him such Reverence as he did, and give him leave to speak to him of the matters that were both harsh, toylish and unpleasant? And yet we see for all this, God had no pleasure in him, that all who shall hear or read this story or the laying open of it, may Fear and tremble,
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as appeareth in the next chapter, verse 1. for at his departing from him after he had done the Lords message to him, which I haue now spoken of, hee left him no better,
as appears in the next chapter, verse 1. for At his departing from him After he had done the lords message to him, which I have now spoken of, he left him no better,
But as it was said of Ieroboam (when the man of God had reproued his Idolatrie threatning him sore in the name of the Lord) that for all this he departed not from his euill way:
But as it was said of Jeroboam (when the man of God had reproved his Idolatry threatening him soar in the name of the Lord) that for all this he departed not from his evil Way:
as he had done before, least any should think his latter confession to haue bene better then the former, it is branded by the holy ghost, with a manifest marke of hypocrisie,
as he had done before, lest any should think his latter Confessi to have be better then the former, it is branded by the holy ghost, with a manifest mark of hypocrisy,
when he said I haue sinned, for this is added [ but honour me before the people ] signifying that he looked not so high as to God, who requireth truth in the inward parts,
when he said I have sinned, for this is added [ but honour me before the people ] signifying that he looked not so high as to God, who requires truth in the inward parts,
And now I haue satisfied the desire of such as were earnest to haue the chiefe points of this chapter opened, concerning Saul, that they may see his sinne, both when he stood in the denyall of it, and when he confessed it:
And now I have satisfied the desire of such as were earnest to have the chief points of this chapter opened, Concerning Saul, that they may see his sin, both when he stood in the denial of it, and when he confessed it:
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how fearefully many of the visible Church, doe very nearely follow him, & liuely resemble him, (if many of them go not beyond him in their euill actions and liues,
how fearfully many of the visible Church, do very nearly follow him, & lively resemble him, (if many of them go not beyond him in their evil actions and lives,
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and come short of him in their good parts) to this end, that if they haue any care of their soules welfare, they may more seriously thinke of their estate while they haue time, and come to true repentance.
and come short of him in their good parts) to this end, that if they have any care of their Souls welfare, they may more seriously think of their estate while they have time, and come to true Repentance.
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Now I say it remayneth that wee pray earnestly to God, that this and such other scriptures, being written for our instruction and edifying, may by his gracious working in vs, do vs the good, for which wee enioy them:
Now I say it remaineth that we pray earnestly to God, that this and such other Scriptures, being written for our instruction and edifying, may by his gracious working in us, do us the good, for which we enjoy them:
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