yet that he was the adopted sonne of god, for that he had not this knowledge of Christ from man but from God, not from his naturall birth but from his spirituall birth.
yet that he was the adopted son of god, for that he had not this knowledge of christ from man but from God, not from his natural birth but from his spiritual birth.
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From hence the papists, would proue that Peter was Prince of thapostles, that he was head of the Church, that he had absolute aucthority giuen him to remit and retaine synnes & that the rest of thapostles had this authoritie but by Peters graunt and appointmnt:
From hence the Papists, would prove that Peter was Prince of Apostles, that he was head of the Church, that he had absolute Authority given him to remit and retain Sins & that the rest of Apostles had this Authority but by Peter's grant and appointmnt:
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all which they would deriue to the Pope of Rome by successiō, for they say he is vniuersall and chiefe Bishop, he is head of the catholicke Church, h• hath the keyes to binde and loose & those only that he will appoint, they say the Pope hath the holy ghost and cannot err,
all which they would derive to the Pope of Room by succession, for they say he is universal and chief Bishop, he is head of the catholic Church, h• hath the keys to bind and lose & those only that he will appoint, they say the Pope hath the holy ghost and cannot err,
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1 Their first reason is, because the other disciples gaue place to Peter to speake first in answering our Saviour Christes question which is a slender reason,
1 Their First reason is, Because the other Disciples gave place to Peter to speak First in answering our Saviour Christ's question which is a slender reason,
but rather that he put forth himselfe to speake first, by a kinde of audacity and bouldnes of speech & dexterity of wit that was in him, which yet was as often vsed to euill as to good.
but rather that he put forth himself to speak First, by a kind of audacity and bouldnes of speech & dexterity of wit that was in him, which yet was as often used to evil as to good.
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& the confession that Peter made, was not his confession only but of the rest of the Apostles also, who spake by his mouth for the avoyding of confusion,
& the Confessi that Peter made, was not his Confessi only but of the rest of the Apostles also, who spoke by his Mouth for the avoiding of confusion,
Now as their reasons are feble & false, so is the thing that they would proue by those reasons ▪ for though all thapostles are cheife among other ministers,
Now as their Reasons Are feeble & false, so is the thing that they would prove by those Reasons ▪ for though all Apostles Are chief among other Ministers,
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yet there was no cheife among them as appeares in Marke the 9. 34. where they dreaming of an earthly Kingdome of Christ, did dispute among themselues who should be cheife, which our Sauiour Christ reproues in them as the text shewes and that Peter was not cheife of thapostles, appeares by this that thapostles sent him on their message to Samaria:
yet there was no chief among them as appears in Mark the 9. 34. where they dreaming of an earthly Kingdom of christ, did dispute among themselves who should be chief, which our Saviour christ reproves in them as the text shows and that Peter was not chief of Apostles, appears by this that Apostles sent him on their message to Samaria:
But that we may the better vndermine & throw downe the cheife ground and foundation of the popish religion let vs 5 come to the wordes that I haue red.
But that we may the better undermine & throw down the chief ground and Foundation of the popish Religion let us 5 come to the words that I have read.
Verse. 16. thou art Peter. &c. OVr Sauiour Christes purpose is in theis wordes to teach that though the church were now small and there were but few did make a right confession of fayth:
Verse. 16. thou art Peter. etc. Our Saviour Christ's purpose is in these words to teach that though the Church were now small and there were but few did make a right Confessi of faith:
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yet their should be a great many gathered into the church, and brought to the same profession of Christ that Peter had made by the preaching of the Gospell, which was committed to him and the rest of the apostles,
yet their should be a great many gathered into the Church, and brought to the same profession of christ that Peter had made by the preaching of the Gospel, which was committed to him and the rest of the Apostles,
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Yet the papist gather frō these words because our Sauiour Christe spake so particulerly to Peter, therfore Peter was the head and foundation of the Church;
Yet the papist gather from these words Because our Saviour Christ spoke so particularly to Peter, Therefore Peter was the head and Foundation of the Church;
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But the cause of the papists error in this point is for that they do not mark the reasō of our sauiour christ his speaking thus to Peter: he had mooued this question to all his disciples, whoe doe you say that I am? Peter in the name of the rest answered the question,
But the cause of the Papists error in this point is for that they do not mark the reason of our Saviour Christ his speaking thus to Peter: he had moved this question to all his Disciples, who do you say that I am? Peter in the name of the rest answered the question,
Thou art christ the sonne of the liuing God, and christ saith to him thou art peter if any of the rest of the Apostles had answered the question, our sauiour would haue replied to them,
Thou art Christ the son of the living God, and Christ Says to him thou art peter if any of the rest of the Apostles had answered the question, our Saviour would have replied to them,
thou art Peter, and the sonne of Ionas. The papists refer these wordes to Peter, and say Christ built his church vpon Peter, but if christ built his church vpon Peter, then he must eyther build it vpon the person of Peter or vpon his particuler fayth.
thou art Peter, and the son of Ionas. The Papists refer these words to Peter, and say christ built his Church upon Peter, but if Christ built his Church upon Peter, then he must either built it upon the person of Peter or upon his particular faith.
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and so the Church should haue fallen to the ground•, therefore these wordes, vpon this rocke will I build my church, must be vnderstood of that rock, which Peter had confessed, that is vpon Christ himselfe, who is not only man, but God:
and so the Church should have fallen to the ground•, Therefore these words, upon this rock will I built my Church, must be understood of that rock, which Peter had confessed, that is upon christ himself, who is not only man, but God:
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but dyed willingly for our sinns, and rose againe the third day for our iustification, it being impossible, that death should hold him as it did Peter. Therefore Christ was the foundation of the church,
but died willingly for our Sins, and rose again the third day for our justification, it being impossible, that death should hold him as it did Peter. Therefore christ was the Foundation of the Church,
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as before his coming in the flesh being eternall God, so at this time also; and the church was in no daunger of falling, when he dyed according to flesh,
as before his coming in the Flesh being Eternal God, so At this time also; and the Church was in no danger of falling, when he died according to Flesh,
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& is able to support the church and all the members of his mysticall body and stones of this spirituall building who are ioyned vnto him by that faith that Peter had made profession of:
& is able to support the Church and all the members of his mystical body and stones of this spiritual building who Are joined unto him by that faith that Peter had made profession of:
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But why should the papists thinke Christ built his church vpon Peter? Was the church built vpon any one of the patriarchs or prophets before Christes comming in the flesh? whie then should it be built vpon any one of the Apostles after?
But why should the Papists think christ built his Church upon Peter? Was the Church built upon any one of the Patriarchs or Prophets before Christ's coming in the Flesh? why then should it be built upon any one of the Apostles After?
Was not Christ aswel able to susstaine his church himselfe afterward as he had done before? and were any of the Apostles any more able to doe it, towards the end of the world,
Was not christ aswell able to susstaine his Church himself afterwards as he had done before? and were any of the Apostles any more able to do it, towards the end of the world,
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he saith vpon this rocke I will build my church, but is not Christ himselfe, whō Peter confessed, a rock aswell as Peter? is not Christ another manner of rock then Peter? they are much like those that heard Christ say, destroy this temple & in three dayes I wil build it againe:
he Says upon this rock I will built my Church, but is not christ himself, whom Peter confessed, a rock aswell as Peter? is not christ Another manner of rock then Peter? they Are much like those that herd christ say, destroy this temple & in three days I will built it again:
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And were not diuers other of the Apostles as stable and vnmoueable as Peter? nay was not he more weake & wauering then many of the rest? therefore it followes that not Peter no more then any of the rest of the Apostles,
And were not diverse other of the Apostles as stable and Unmovable as Peter? nay was not he more weak & wavering then many of the rest? Therefore it follows that not Peter no more then any of the rest of the Apostles,
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and it may as truly be said that Peter was the spouse, to whome the Church is to be maried, that Peter was the vine, into whome the church is to be ingrafted:
and it may as truly be said that Peter was the spouse, to whom the Church is to be married, that Peter was the vine, into whom the Church is to be ingrafted:
our sauiour meanes as I said before, on that rocke that Peter had confessed, he would build the rest of his church, that was to be gathered by the preaching of the Gospel, that was committed to Peter, and the rest of the Apostles,
our Saviour means as I said before, on that rock that Peter had confessed, he would built the rest of his Church, that was to be gathered by the preaching of the Gospel, that was committed to Peter, and the rest of the Apostles,
so that he meanes the power and aucthority of hell, shall not preuaile against those that are built on this rocke, that is those that professe and beleeue in Christ,
so that he means the power and Authority of hell, shall not prevail against those that Are built on this rock, that is those that profess and believe in christ,
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as the 7. churches of Asia, that are now Idolaters vnder the Turke, and against diuers perticular persons, that were members of the church in shew onely as Iudas, Magus and others ▪ but the inuisible and true members of the church, that beleeue in Christ, shall not be ouercome, but shall ouercome.
as the 7. Churches of Asia, that Are now Idolaters under the Turk, and against diverse particular Persons, that were members of the Church in show only as Iudas, Magus and Others ▪ but the invisible and true members of the Church, that believe in christ, shall not be overcome, but shall overcome.
The deuill by temptations and his instruments by persecutions, will seeke to ouercome them, but our sauiour hath said, none shal be able to take them out of his handes.
The Devil by temptations and his Instruments by persecutions, will seek to overcome them, but our Saviour hath said, none shall be able to take them out of his hands.
The deuill and his instrumēts did seek to destroy the Iewes in Egypt, & Babylon: but they could not as for other causes, so because Christ was in their loines:
The Devil and his Instruments did seek to destroy the Iewes in Egypt, & Babylon: but they could not as for other Causes, so Because christ was in their loins:
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Therfore Paul meaning to cōfort the Christians against all tryalls both inward & outward, saith who shal seperate vs from the loue of God in Christ Iesus our lord? shall persecution? anguish? height? deepth? &c. & at •egth cōcludes, nothing shalbe able to seperate vs,
Therefore Paul meaning to Comfort the Christians against all trials both inward & outward, Says who shall separate us from the love of God in christ Iesus our lord? shall persecution? anguish? height? depth? etc. & At •egth concludes, nothing shall able to separate us,
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but of mortall that cannot dy, those that haue obteyned the sanctifying giftes of God, the spirit is in them a well of water springing vp vnto eternall life.
but of Mortal that cannot die, those that have obtained the sanctifying Gifts of God, the Spirit is in them a well of water springing up unto Eternal life.
therefore Paul saith, we are more then conquerers in Christ Iesus, & if the gates of hell should preuaile against the church, Christ should be a head without a body;
Therefore Paul Says, we Are more then conquerors in christ Iesus, & if the gates of hell should prevail against the Church, christ should be a head without a body;
namely by the ministery of the Gospel whereby the elect people of God who are called lyuing stones, should be gathered and ioyned to Christ the corner stone, that they might be made one spirituall house as Peter speakes.
namely by the Ministry of the Gospel whereby the elect people of God who Are called living stones, should be gathered and joined to christ the corner stone, that they might be made one spiritual house as Peter speaks.
but Christ speakes of thincrease of the church, among the gentiles, who should be called and gathered by the word, that he committed to Peter, and the rest of the Apostles,
but christ speaks of th'increase of the Church, among the Gentiles, who should be called and gathered by the word, that he committed to Peter, and the rest of the Apostles,
Here the ministers are compared to porters, the preaching of the worde to keyes, the kingdome of heauen to a house, wherinto men are let in, and shut out.
Here the Ministers Are compared to porters, the preaching of the word to keys, the Kingdom of heaven to a house, whereinto men Are let in, and shut out.
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therefore in this speech our sauiour Christ giues Peter aucthoritie to receiue in, and shut out of the church, which is often called the kingdome of heauen.
Therefore in this speech our Saviour christ gives Peter Authority to receive in, and shut out of the Church, which is often called the Kingdom of heaven.
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By the keyes we must vnderst and the worde and mynisterie thereof, as it is said the Pharisees kept backe the key of knowledg from the people ▪ now because by the ministery of the worde they were to pronounce aswel gods mercie to some, called loosing,
By the keys we must understanding and the word and mynisterie thereof, as it is said the Pharisees kept back the key of knowledge from the people ▪ now Because by the Ministry of the word they were to pronounce aswell God's mercy to Some, called losing,
& to shut the dore to others: •herfore our sauiour speaks in the plural nūber. In the 20 chapter of the Gospell of Saint Iohn, our sauiour Christ expoundes this,
& to shut the door to Others: •herfore our Saviour speaks in the plural number. In the 20 chapter of the Gospel of Saint John, our Saviour christ expounds this,
And on the contrary, those that should continue in their sinnes, and would not repent & beleeue in Christ ▪ they were to binde them, that is to pronounce that they bee the bondslaues of satan,
And on the contrary, those that should continue in their Sins, and would not Repent & believe in christ ▪ they were to bind them, that is to pronounce that they be the bondslaves of satan,
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But our Sauiour Christ himselfe in the xx. chapter of Iohn, gaue the same power and aucthority to the rest of the Apostles that he gaue here to Peter, yea as the prophets had the same power of binding and loosing before Christes cōming:
But our Saviour christ himself in the xx. chapter of John, gave the same power and Authority to the rest of the Apostles that he gave Here to Peter, yea as the Prophets had the same power of binding and losing before Christ's coming:
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therfore to them also that the preaching of the gospell is committed vnto, power and aucthority is cōmitted to binde and to loose, to remit and retaine synnes, aswell as to Peter. Paul saith the same of himselfe and Apollo, we are, that is our ministery is the sweete sauour of God both to them that are saued and to them that perish:
Therefore to them also that the preaching of the gospel is committed unto, power and Authority is committed to bind and to lose, to remit and retain Sins, aswell as to Peter. Paul Says the same of himself and Apollo, we Are, that is our Ministry is the sweet savour of God both to them that Are saved and to them that perish:
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All this power and aucthority, not onely that was indeede giuen to Peter, but that the papists doe Imagine was giuen to Peter, they would deriue to the Pope of Rome: they say the Pope is vniuersall Bishop, they say he is head of the church,
All this power and Authority, not only that was indeed given to Peter, but that the Papists do Imagine was given to Peter, they would derive to the Pope of Rome: they say the Pope is universal Bishop, they say he is head of the Church,
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But if all that were trew which the papists affirme of peter, as we haue seene it is not, let vs see by what right they can conuey it to the Pope they say the Pope is Peters successor at Rome, they say Peter conueyed his aucthority to his successor Lynus, and Lynus to Anacletus, and Anacletus to •••••t, & so from one to another ▪
But if all that were true which the Papists affirm of peter, as we have seen it is not, let us see by what right they can convey it to the Pope they say the Pope is Peter's successor At Room, they say Peter conveyed his Authority to his successor Linus, and Linus to Anacletus, and Anacletus to •••••t, & so from one to Another ▪
He was by the rest of the APostles sent to Samaria, to assist assist Philip, their he discouered the iniquity of Simon Magus as it is in the 8. of the acts:
He was by the rest of the Apostles sent to Samaria, to assist assist Philip, their he discovered the iniquity of Simon Magus as it is in the 8. of the acts:
He was at Ioppa and their raised Tabitha or Dorcas from the dead, as it is in the same chapter, from thence he went to Caesar•a, and there he conuerted Cornelius a captaine,
He was At Joppa and their raised Tabitha or Dorcas from the dead, as it is in the same chapter, from thence he went to Caesar•a, and there he converted Cornelius a captain,
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and abode with him 3. dayes as it is in the. 1. to the Galatheans: fourteene yeares after that, Paul went againe to Ierusalem, where Peter gaue him the right hand of fellowship,
and Abided with him 3. days as it is in the. 1. to the Galatheans: fourteene Years After that, Paul went again to Ierusalem, where Peter gave him the right hand of fellowship,
He was also at Babilon when he wrote his first epistle, which is a great way from Rome; still bending his course to those places, where the Iewes that were the circumcision, might be his auditorie.
He was also At Babylon when he wrote his First epistle, which is a great Way from Room; still bending his course to those places, where the Iewes that were the circumcision, might be his auditory.
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In the latter parte of Paules life, when he had trauailed so many countries ▪ planted so many churches, wrought so many miracles and suffered so many afflictions ▪ being inforced by the iniury of the Iewes, he appealed to Caesar,
In the latter part of Paul's life, when he had travailed so many countries ▪ planted so many Churches, wrought so many Miracles and suffered so many afflictions ▪ being enforced by the injury of the Iewes, he appealed to Caesar,
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as it is in the 8. of the Acts. All which time Peter was not at Rome, for in Paules epistle to the Philippians, which he writes from Rome, as the conclusion thereof doth shew, in the secōd chapter he speakes of Timothie, & saith I haue non like minded who wil faithfully care for your matters ▪ if Peter had beene there he would not haue preferred Timothie before him.
as it is in the 8. of the Acts. All which time Peter was not At Room, for in Paul's epistle to the Philippians, which he writes from Room, as the conclusion thereof does show, in the secōd chapter he speaks of Timothy, & Says I have non like minded who will faithfully care for your matters ▪ if Peter had been there he would not have preferred Timothy before him.
In Paules epistle to the Colosians, which also was written from Rome, he saith of Tith•cus, Onesemus, Marcus, Aristarcus, and Iustus, that they onely were his workefellowes vnto the kingdome of God:
In Paul's epistle to the Colossians, which also was written from Room, he Says of Tith•cus, Onesemus, Marcus, Aristarchus, and Justus, that they only were his workefellowes unto the Kingdom of God:
You se i• all the story of the scripture vnto this time of Paules death, who in his epistle to Philemō written also from Rome saith, he was Paul aged:
You see i• all the story of the scripture unto this time of Paul's death, who in his epistle to Philemō written also from Room Says, he was Paul aged:
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but Iudas onely, who fell before he entred into the full possession of that office, for betraying his Maister, in whose roome Mathias was chosen, as Dauid had prophesied: let another take his charge.
but Iudas only, who fell before he entered into the full possession of that office, for betraying his Master, in whose room Mathias was chosen, as David had prophesied: let Another take his charge.
But the papists doe not say the Pope succeedes Peter in his apostolicall office (but by the way) why then doe they call Rome the sea Apostolike? & whie doth the Pope challenge a general authority ouer the whole church? frō Peter he had no general authority ouer the whol church but as he was Apostle:
But the Papists do not say the Pope succeeds Peter in his apostolical office (but by the Way) why then do they call Room the sea Apostolic? & why does the Pope challenge a general Authority over the Whole Church? from Peter he had no general Authority over the Whole Church but as he was Apostle:
Againe if he had beene Bishop of Rome, he should haue left the circumcision ▪ which Paul said was committed to Peter, and chosen to himselfe the Gentiles who were specially comitted to Paul. Now when they say Peter was Bishop of Rome fiue and twenty yeares, it must needs be vntrew,
Again if he had been Bishop of Rome, he should have left the circumcision ▪ which Paul said was committed to Peter, and chosen to himself the Gentiles who were specially committed to Paul. Now when they say Peter was Bishop of Room fiue and twenty Years, it must needs be untrue,
and not Bishop of Rome which he would haue done, if hee had taken vpon him an office of such high excellencie and great consequence, as the papist speake of. The •.
and not Bishop of Room which he would have done, if he had taken upon him an office of such high excellency and great consequence, as the papist speak of. The •.
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& in aucthority to binde & loose, and in vertue not to er•e &c. But Peter nor the rest of the apostles could not cōuey the prerogatiues they had bestowed vpō the, to others;
& in Authority to bind & lose, and in virtue not to er•e etc. But Peter nor the rest of the Apostles could not convey the prerogatives they had bestowed upon thee, to Others;
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as (they write) in the name and behalfe of God and by the aucthority of saint Peter: he challenges that kindnes from Peter, that he neither did not could afforde him.
as (they write) in the name and behalf of God and by the Authority of saint Peter: he challenges that kindness from Peter, that he neither did not could afford him.
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power to forgeue sinnes of his owne absolute aucthority, to canonize & make saintes, and set their names in red letters, which power none euer had or hath but God:
power to forgive Sins of his own absolute Authority, to canonise & make Saints, and Set their names in read letters, which power none ever had or hath but God:
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as the grosse Iewes could say who can forgeue sinnes but god onely? Peter also & the rest of the Apostles, could not erre in preaching & writing the scripture;
as the gross Iewes could say who can forgive Sins but god only? Peter also & the rest of the Apostles, could not err in preaching & writing the scripture;
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They confesse also that the pope may be damned, for if say they hee should leade thousandes to •ell it were not lawfull for men to say why doth he so? &c ▪
They confess also that the pope may be damned, for if say they he should lead thousandes to •ell it were not lawful for men to say why does he so? etc. ▪
Neither did Lynus, Anacletus, Clement, nor the antientest Bishop of Rome, that the papists speake of, receiue this title from Peter: but Boneface the eight a late Bishop of Rome, in comparison, receiued it from Phocas the Emperour of Rome, who slew his Maister Mauritius.
Neither did Linus, Anacletus, Clement, nor the Ancientest Bishop of Rome, that the Papists speak of, receive this title from Peter: but Boneface the eight a late Bishop of Rome, in comparison, received it from Phocas the Emperor of Room, who slew his Master Mauritius.
which swelling title of vniuersall B. other bishops condemned as Antichristian. But if Peter could, and would cōuey his preuiledges to his successors;
which swelling title of universal B. other Bishops condemned as Antichristian. But if Peter could, and would convey his privileges to his Successors;
The papists say, because Peter was martired at Rome; that is a straunge parado• that the sheading of innocent bloud, that pollutes other places, should sanctify Rome: that Ierusalem,
The Papists say, Because Peter was martyred At Room; that is a strange parado• that the shedding of innocent blood, that pollutes other places, should sanctify Room: that Ierusalem,
IN this psalme the prophet Dauid complains of the corrupt estate of the people at that time, wherin some were growne to such an height of wickednesse, that they were come to an vtter contēpt and deniall of God in minde and māners.
IN this psalm the Prophet David complains of the corrupt estate of the people At that time, wherein Some were grown to such an height of wickedness, that they were come to an utter contempt and denial of God in mind and manners.
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and against atheists the greatest sinners, whome first he detes•eth in the first parte of the verse, saying, the foole hath said in his harte there is noe god:
and against atheists the greatest Sinners, whom First he detes•eth in the First part of the verse, saying, the fool hath said in his heart there is Noah god:
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soe Dauid being a good man doth abhor atheistes that be traitors against god, & discribes their myndes & maners in writinge, that others may detest them also.
so David being a good man does abhor atheists that be Traitors against god, & describes their minds & manners in writing, that Others may detest them also.
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he that calls his brother foole, is in danger of Hell fire: the answere is easy, our sauiour Christ speakes of calling our brother foole; but atheistes are no brethren.
he that calls his brother fool, is in danger of Hell fire: the answer is easy, our Saviour christ speaks of calling our brother fool; but atheists Are no brothers.
Againe our sauiour Christ speakes of him that in his owne quarrelles and i••uries and to vtter his corrupt affections of anger and choler, shall doe it:
Again our Saviour christ speaks of him that in his own quarrels and i••uries and to utter his corrupt affections of anger and choler, shall do it:
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they are corrupt and become abhomynable, but hee speakes so, as if he should point out euery such atheist with his finger, whatsoeuer his name be ▪ whatsoeuer his calling be, whatsoeuer his bringing vp hath beene, whatsoeuer conceit he hath of himselfe,
they Are corrupt and become abominable, but he speaks so, as if he should point out every such atheist with his finger, whatsoever his name be ▪ whatsoever his calling be, whatsoever his bringing up hath been, whatsoever conceit he hath of himself,
as Pilate is named in the creede, had much naturall witt, and was one of the greatest politicians in the world ▪ therefore it seemes not to be the want,
as Pilate is nam in the creed, had much natural wit, and was one of the greatest politicians in the world ▪ Therefore it seems not to be the want,
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It may be asked how there should be some who say there is no god, seing the apostle Paul sayth it is ingrauen in the nature of all men that their is a god? I answere these two may ▪ both be found in the same man, t• thinke there is a god,
It may be asked how there should be Some who say there is no god, sing the apostle Paul say it is engraved in the nature of all men that their is a god? I answer these two may ▪ both be found in the same man, t• think there is a god,
for by the light of nature al men know there is a god, and by the corruption of nature, wherby they seke to put out that light some men thinke there is none.
for by the Light of nature all men know there is a god, and by the corruption of nature, whereby they seek to put out that Light Some men think there is none.
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As the apostle Peter speakes of such men who say where is the promise of his coming? this sayth thapostle they willingly know not and they know it and will not know it.
As the apostle Peter speaks of such men who say where is the promise of his coming? this say apostle they willingly know not and they know it and will not know it.
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and they doe not change the nature of god, like Idolaters as the apostle sayth. The Gentels t•rned the glorie of the incorruptible god, into a corruptible man and beast,
and they do not change the nature of god, like Idolaters as the apostle say. The Gentiles t•rned the glory of the incorruptible god, into a corruptible man and beast,
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but these deny the godhead it selfe, and say there is no god at all, no creator no gouernor of the world, no rewarder no punisher of men ▪ Therefore though heretickes, that thorow pride deny any one of the persons of the godhead be fooles:
but these deny the godhead it self, and say there is no god At all, no creator no governor of the world, no rewarder no punisher of men ▪ Therefore though Heretics, that thorough pride deny any one of the Persons of the godhead be Fools:
Now although Dauids detestation might be a sufficient confutation of Atheists yet not to the end to reclaime a setled atheist, who is such a foole as Solomon saith,
Now although David detestation might be a sufficient confutation of Atheists yet not to the end to reclaim a settled atheist, who is such a fool as Solomon Says,
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yet to preserue other from the extreamity of that folly, I will set downe certaine reasons to proue thereis a God, not as if there were any doubt of it;
yet to preserve other from the extremity of that folly, I will Set down certain Reasons to prove There is a God, not as if there were any doubt of it;
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1 The first reason is drawne from the creation of the whole and great world, the heauens, who hath drawne them out as curtens, the starres whoe hath placed them therein as cādels to giue sight to the world, the sun among the rest who hath put vpon it such glory as doth dasle the eyes of men:
1 The First reason is drawn from the creation of the Whole and great world, the heavens, who hath drawn them out as curtains, the Stars who hath placed them therein as Candles to give sighed to the world, the sun among the rest who hath put upon it such glory as does dasle the eyes of men:
is it not God whoe is infinit in greatnes and glorie? Come we a little lower, to the elements of fire and water, whoe hath set betweene them the ayre to deuide and keepe them a sunder, being two fierce creatures by nature and ready to deuoure one another, that when they meete together the conflict is so great, that thereof arises the thunder;
is it not God who is infinite in greatness and glory? Come we a little lower, to the elements of fire and water, who hath Set between them the air to divide and keep them a sunder, being two fierce creatures by nature and ready to devour one Another, that when they meet together the conflict is so great, that thereof arises the thunder;
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is it not God? Come we downe to the earth, whoe hath hanged it in the middest betweene the firmament as it were by a threed, that it mooues not any way though it be great, massy,
is it not God? Come we down to the earth, who hath hanged it in the midst between the firmament as it were by a thread, that it moves not any Way though it be great, massy,
but the iudgment of the philosophers and all wise men doth confute that folly: if the world were eternall it must be God, for eternity & deuinity dwells together.
but the judgement of the Philosophers and all wise men does confute that folly: if the world were Eternal it must be God, for eternity & divinity dwells together.
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But we come to the second reason to proue there is a God which is the creation of man whom the philosophers call a litle world, he must be eternall if the world be eternall:
But we come to the second reason to prove there is a God which is the creation of man whom the Philosophers call a little world, he must be Eternal if the world be Eternal:
therfore it was God? in whom we liue, moue, and haue our being that made man as Moses saith of the dust of the earth But leaue we mans earthie and dusty body and come to the spirituall soule, that by the consideration of this reasonable creature we may amplify this second reason to proue the deity.
Therefore it was God? in whom we live, move, and have our being that made man as Moses Says of the dust of the earth But leave we men earthy and dusty body and come to the spiritual soul, that by the consideration of this reasonable creature we may amplify this second reason to prove the deity.
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And not to stand vpon the faculties of vnderstanding and memorie, wherby man thinkes of thinges past, considers things present and foresees things to come, (which yet doth effectually perswade, that it must be one of incomprehensible wisdome and vnderstanding that did put these properties into him) but onely to speake of the conscience of man which since the fall may be called the remaynder of natures light, which without any other teather doth instruct a man.
And not to stand upon the faculties of understanding and memory, whereby man thinks of things past, considers things present and foresees things to come, (which yet does effectually persuade, that it must be one of incomprehensible Wisdom and understanding that did put these properties into him) but only to speak of the conscience of man which since the fallen may be called the remainder of nature's Light, which without any other teather does instruct a man.
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Who hath set vp this court in a mans harte, is it not God the iudge of all? and whence comes this terror after euil cōmitted, from the feare of mans law? noe it was in Caine, in Baltazer, Caligula and others, who stoode in awe of noe earthly power:
Who hath Set up this court in a men heart, is it not God the judge of all? and whence comes this terror After evil committed, from the Fear of men law? no it was in Cain, in Baltazer, Caligula and Others, who stood in awe of no earthly power:
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from whēce comes this but from this knowledge that there is a God, who will iudge and punish euill men and euill thinges? And therefore as one saith, it is much more easie to pull mens hartes out of there bellies,
from whence comes this but from this knowledge that there is a God, who will judge and Punish evil men and evil things? And Therefore as one Says, it is much more easy to pull men's hearts out of there bellies,
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Obserue this thorow all the histories of the Bible, what people shall you read of, that did not professe some religiō? Those that haue traueled the new found landes, India, China, Cataya and the rest, doe confirme the truth of this point:
Observe this thorough all the histories of the bible, what people shall you read of, that did not profess Some Religion? Those that have traveled the new found Lands, India, China, Cataya and the rest, do confirm the truth of this point:
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4 Let the fourth and last reason be taken from atheists themselues who oftentimes in their life doe acknowledge their is a God, by swearing by him and saying Lord haue mercy vpon me;
4 Let the fourth and last reason be taken from atheists themselves who oftentimes in their life do acknowledge their is a God, by swearing by him and saying Lord have mercy upon me;
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yea the least flower is a sufficient preacher of God vnto vs. What Arris or Tapistry may be compared to some of them? what is so red as the rose? what is so white as the lillie? doth not the violet exceede all colours that are dyed in grain He that doubteth, saith a philosopher whether the fire be hot, let him put in his finger and feele:
yea the least flower is a sufficient preacher of God unto us What Arris or Tapestry may be compared to Some of them? what is so read as the rose? what is so white as the Lily? does not the violet exceed all colours that Are died in grain He that doubteth, Says a philosopher whither the fire be hight, let him put in his finger and feel:
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for the whole world is nothing else but as a booke, and all the creatures in the world as great & small leters, wherein a man may read and as it were spell god.
for the Whole world is nothing Else but as a book, and all the creatures in the world as great & small letters, wherein a man may read and as it were spell god.
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Whoe that feeles the earth quake, will not say oh god? whoe that heares the Thūder and great windes will not say oh mighty god? who that lookes vpon the lightning,
Who that feels the earth quake, will not say o god? who that hears the Thunder and great winds will not say o mighty god? who that looks upon the lightning,
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and vses of the creatures, will not say oh wise and bountefull god? Therefore it is needles to stand any longer to proue that which is the plainest thing in the world;
and uses of the creatures, will not say o wise and bountiful god? Therefore it is needles to stand any longer to prove that which is the Plainest thing in the world;
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But of the second sorte of Atheistes that deny Godes essenciall properties, namely his knowledge, his truth his Iustice, his prouidence, there alwayes haue bene and are manie in the world:
But of the second sort of Atheists that deny God's essenciall properties, namely his knowledge, his truth his justice, his providence, there always have be and Are many in the world:
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so take away the essentiall properties of god and ye leaue him a name without a nature ▪ therefore although the Ephesiās professed Diana to be a goddes;
so take away the essential properties of god and you leave him a name without a nature ▪ Therefore although the Ephesians professed Diana to be a God's;
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they thinke he sees not their hartes, and their actions their whordomes, drunkennesse, robberies & they say how doth God see, is their knowledge in the almighty? as Cain thought, god did not see what he had done with his brother Abell.
they think he sees not their hearts, and their actions their whoredoms, Drunkenness, robberies & they say how does God see, is their knowledge in the almighty? as Cain Thought, god did not see what he had done with his brother Abel.
but the prophet Dauid derides that folly saying, he that made the eye shall not he see? for as one sayth, he is within al things without all things he is included in nothing nor excluded frō any thing therfore he sayth to the Church of Ephesus & the rest of the Churches, I know thy workes.
but the Prophet David derides that folly saying, he that made the eye shall not he see? for as one say, he is within all things without all things he is included in nothing nor excluded from any thing Therefore he say to the Church of Ephesus & the rest of the Churches, I know thy works.
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As such atheistes make god blind that he cānot see their workes, so they make him deafe that he cānot heare their wordes, their railing swearing filthie talking &c.
As such atheists make god blind that he cannot see their works, so they make him deaf that he cannot hear their words, their railing swearing filthy talking etc.
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Therfore as it is in the psalme, they boast their tounges are their owne, they ought to speake what Lord shal controll them? but as Dauid saith he that made the eare shall not he heare? he that gaue the lāguages doth vnderstand all tounges as well Iudea as English;
Therefore as it is in the psalm, they boast their tongues Are their own, they ought to speak what Lord shall control them? but as David Says he that made the ear shall not he hear? he that gave the languages does understand all tongues as well Iudea as English;
They deny gods prouidence, although they will cōfesse he doth some thing in heauē, yet they shut him out of the world especially out of their owne chambers and studies:
They deny God's providence, although they will confess he does Some thing in heaven, yet they shut him out of the world especially out of their own chambers and studies:
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Aristotle thought gods p•ouidence reached no lower then the moone, but the prophet Dauid that was wiser, saith whatsoeuer pleased the Lord that did he in heauen, in earth in the sea, and in al deepe places.
Aristotle Thought God's p•ouidence reached no lower then the moon, but the Prophet David that was Wiser, Says whatsoever pleased the Lord that did he in heaven, in earth in the sea, and in all deep places.
The Epicure philosopher attributes all to fortune and chance, wordes inuented of thos• that were ignorant of the causes of things ▪ and retained of those that are ignorant of god the cause of causes.
The Epicure philosopher attributes all to fortune and chance, words invented of thos• that were ignorant of the Causes of things ▪ and retained of those that Are ignorant of god the cause of Causes.
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Now seing that god doth al thinges great & and small, ordinary and extraordianry, is he not a foole that saith he doth nothing? As such atheists deny his prouidence,
Now sing that god does all things great & and small, ordinary and extraordianry, is he not a fool that Says he does nothing? As such atheists deny his providence,
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some deny the promises of the scripture perticularly & say wher is the promise of his cōming? they deny the threatninges of the scripture and put far of the evill day.
Some deny the promises of the scripture particularly & say where is the promise of his coming? they deny the threatenings of the scripture and put Far of the evil day.
Finally these fooles deny the Iustice of god, they say as zephanie declareth the Lord will neither doe good nor evil, that he will neither reward nor punish.
Finally these Fools deny the justice of god, they say as Zephaniah Declareth the Lord will neither do good nor evil, that he will neither reward nor Punish.
But one cause why euil men are not punished, is because many maiestrates doe not execute gods Iustic• vpon murderers, theeues, adulterers, drunkards as god hath cōmanded.
But one cause why evil men Are not punished, is Because many Magistrates do not execute God's Iustic• upon murderers, thieves, Adulterers, drunkards as god hath commanded.
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If they aske why then god doth not execute Iustice himselfe? I answere was not Caine a vacabond for killing his brother Abell? were not Ahab and Iesabell for murdering of Naboth deuoured and their bloud licked with dogs? Was not Herode for priding himselfe in his oration eaten with wormes? was not L•cyan the atheist who said he got nothing by his christendome but a sillable to his name deuoured of his owne dogges? did not Macheuell also rott to death in Florence prisō? But god doth not punish all sinners in this world,
If they ask why then god does not execute justice himself? I answer was not Cain a vagabond for killing his brother Abel? were not Ahab and Jezebel for murdering of Naboth devoured and their blood licked with Dogs? Was not Herod for priding himself in his oration eaten with worms? was not L•cyan the atheist who said he god nothing by his Christendom but a Syllable to his name devoured of his own Dogs? did not Machiavelli also rot to death in Florence prison? But god does not Punish all Sinners in this world,
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and sōe that he doth punish he doth it not by and by, but let them contynue long in their synnes that he might shew the pacience of his owne nature, which is long suffering,
and soon that he does Punish he does it not by and by, but let them continue long in their Sins that he might show the patience of his own nature, which is long suffering,
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and that his bountifulnesse migh• drawe such men to repentance as the Apostle sayth; and as god hath somtime respect to them so somtime he hath respect to posterity.
and that his bountifulness migh• draw such men to Repentance as the Apostle say; and as god hath sometime respect to them so sometime he hath respect to posterity.
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and when their punishment beginnes there wilbe no end, we must remember the last day is the day of Iudgmēt & let vs neuer think wicked men shall escape as long as that day is to come:
and when their punishment begins there will no end, we must Remember the last day is the day of Judgement & let us never think wicked men shall escape as long as that day is to come:
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and passions which the poets call furies, as one that is condemned to dye, though he playes at cardes and dyce in the prison, till the time of execution:
and passion which the Poets call furies, as one that is condemned to die, though he plays At cards and dice in the prison, till the time of execution:
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But is it not strange that any should deny the power of god after he hath created and againe drowned the whole world? that any should deny the truth of God,
But is it not strange that any should deny the power of god After he hath created and again drowned the Whole world? that any should deny the truth of God,
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after he had brought the children of Israell out of Egipt and placed thē in Canaan, according to his promis made to Abrahā? that any should deny the prouidēce of god after he had fed the Isralites forty yeares in the wildernes with māna frō heauē & caused rehter armēts & shoes not to wax old, that any should deny the Iustice of God after he had caste Adam out of paradice for his disobediēce,
After he had brought the children of Israel out of Egypt and placed them in Canaan, according to his promise made to Abrahā? that any should deny the providence of god After he had fed the Israelites forty Years in the Wilderness with manna from heaven & caused rehter arments & shoes not to wax old, that any should deny the justice of God After he had cast Adam out of paradise for his disobedience,
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But is it not more strange that any liuing in the Church, should deny God, who heard his oracles, sawe his miracles, had such experimēts of his goodnes? a man may better deny any thing yea all thinges to be,
But is it not more strange that any living in the Church, should deny God, who herd his oracles, saw his Miracles, had such experiments of his Goodness? a man may better deny any thing yea all things to be,
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They are like an adulterous person that dares not father his owne child, but God that heares mentall as well as vocall speeches, turns his inside outward, that all men may se what he •s,
They Are like an adulterous person that dares not father his own child, but God that hears mental as well as vocal Speeches, turns his inside outward, that all men may see what he •s,
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But Dauid saith he is a foole, that saith in his heart there is no god, that admitts such foolish thoughts in his minde, though he vtters them not with his mouth:
But David Says he is a fool, that Says in his heart there is no god, that admits such foolish thoughts in his mind, though he utters them not with his Mouth:
but as Dauid saith let thy hād find out thy enemies o God & thy right hand finde them that hate thee that they may know there is a god that rules in Iacob,
but as David Says let thy hand find out thy enemies oh God & thy right hand find them that hate thee that they may know there is a god that rules in Iacob,
when they haue cast a way the reuerence of the word of God that putteth a difference betwene good and euill, they doe that which is good in their owne eyes, that which they naturally like and lust after.
when they have cast a Way the Reverence of the word of God that putteth a difference between good and evil, they do that which is good in their own eyes, that which they naturally like and lust After.
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he that will lye forsweare, commit adultery, steal• &c tell me hath he a right consideration of God? no eyther he hath vtterly denied him or else he hath wrong and vild thoughts of him for if he did rightly consider of his presence, power, and Iustice:
he that will lie forswear, commit adultery, steal• etc. tell me hath he a right consideration of God? no either he hath utterly denied him or Else he hath wrong and vild thoughts of him for if he did rightly Consider of his presence, power, and justice:
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Those whō we call vngodly men, may we not turne it godles men, that is atheistes that haue no reuerence to god nor to his commandementes? therfore he saith of such men, they are corrupt & become abhominable, that is they so corrupte their wayes, that for the same they are to be abhorred.
Those whom we call ungodly men, may we not turn it godless men, that is atheists that have no Reverence to god nor to his Commandments? Therefore he Says of such men, they Are corrupt & become abominable, that is they so corrupt their ways, that for the same they Are to be abhorred.
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The third Sermon Hypocrite, first cast out the beame out of thine owne eye, and then shalt thou see clearely to cast out the mote out of thy brothers eye.
The third Sermon Hypocrite, First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy Brother's eye.
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Hauing in the former sermon spokē of atheisme, which is the enemy to religion, my promise bindes me in the second place, to speake of Hypocrisie, which is the counterfet of religiō:
Having in the former sermon spoken of atheism, which is the enemy to Religion, my promise binds me in the second place, to speak of Hypocrisy, which is the counterfeit of Religion:
Now, although both the prophetes, and Apostles do speak of it in many places, yet I chose rather ye should heare our sauiour Christ himselfe speake of it;
Now, although both the Prophets, and Apostles do speak of it in many places, yet I chosen rather you should hear our Saviour christ himself speak of it;
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The description, is to be obserued generally in the word hypocrite, and more perticularly in the rest of the wordes of the texte, compared with those that are gone before, and other places of scripture.
The description, is to be observed generally in the word hypocrite, and more particularly in the rest of the words of the text, compared with those that Are gone before, and other places of scripture.
yet all dissimulation is not Hipocrisy; at the least, that which the scripture speakes of: for, there hath bene, and is, dissimulation in those thar are out of the Church;
yet all dissimulation is not Hypocrisy; At the least, that which the scripture speaks of: for, there hath be, and is, dissimulation in those thar Are out of the Church;
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for the destruction of the Iewes, and made proclamation that the Iewes should stand for their liues it is said, many of the people of the land became Iewes,
for the destruction of the Iewes, and made proclamation that the Iewes should stand for their lives it is said, many of the people of the land became Iewes,
Such a grosse hypocrite was Iudas, who, though he pretended the poore, in saying, the oyntment which the woman powred on our sauiour Christ might haue bene fold for so much,
Such a gross hypocrite was Iudas, who, though he pretended the poor, in saying, the ointment which the woman poured on our Saviour christ might have be fold for so much,
yet he intended himselfe, and meant to play the thiefe, because he caryed the bag: and also he plaid the grosse hypocrite, when he saluted his maister with a kisse,
yet he intended himself, and meant to play the thief, Because he carried the bag: and also he played the gross hypocrite, when he saluted his master with a kiss,
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But yet, marke that hypocrites haue something in them, wherwith they doe deceaue themselues and others with a wrong perswation, they haue the outward badges of Christianity, which makes them so much the more odyous to god, that they will serue the deuill in his liuery:
But yet, mark that Hypocrites have something in them, wherewith they do deceive themselves and Others with a wrong persuasion, they have the outward badges of Christianity, which makes them so much the more odious to god, that they will serve the Devil in his livery:
they wil fast & looke sower as our sauiour saith, & as Ahab that hypocrite did not but such a fast as the lord require, by the prophet Isa. They will heare the word of God,
they will fast & look sour as our Saviour Says, & as Ahab that hypocrite did not but such a fast as the lord require, by the Prophet Isaiah They will hear the word of God,
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and our sauiour Christ settes them forth by a figtree, that hath great leaues, (and therfore Adam and Eue made choise of them to make them breaches) but no fruite.
and our Saviour christ sets them forth by a Fig tree, that hath great leaves, (and Therefore Adam and Eue made choice of them to make them Breaches) but no fruit.
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But it may be asked, if Ipocrite• haue no fruit at all, yes else how should they haue so much as a flatring perswasion, that they be vnlike to the atheists of the world;
But it may be asked, if Ipocrite• have no fruit At all, yes Else how should they have so much as a flattering persuasion, that they be unlike to the atheists of the world;
therfore they haue some counterfet properties of christians, which in their own sence, and carnall construction ▪ are as good as the best, at least good enough, they will forsake some sinnes which the word of god forbids ▪ for although as, Dauid saith of Ipocrites;
Therefore they have Some counterfeit properties of Christians, which in their own sense, and carnal construction ▪ Are as good as the best, At least good enough, they will forsake Some Sins which the word of god forbids ▪ for although as, David Says of Hypocrites;
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but eyther because of mans law, or of mans praise, or his owne false perswasion, that those shalbe a dispensation to him for other sins, that he meanes to kepe still.
but either Because of men law, or of men praise, or his own false persuasion, that those shall a Dispensation to him for other Sins, that he means to keep still.
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But do Hipocrites onely leaue some euill thinges, doe they nothing that is good? yes, else how should they haue so much as a flattering perswasion, that they be like the childrē of god? Paul sayth, they haue a shew of godlines, they, by hearing the word, attaine to some knowledge, but a confused knowledg,
But doe Hypocrites only leave Some evil things, do they nothing that is good? yes, Else how should they have so much as a flattering persuasion, that they be like the children of god? Paul say, they have a show of godliness, they, by hearing the word, attain to Some knowledge, but a confused knowledge,
saue sincerity, as we shall more plainly and perticularly see, in the vnfolding of the wordes of the text ▪ Hipocrit That which we are to consider in the second place, is the reprehension of an Ipocrite,
save sincerity, as we shall more plainly and particularly see, in the unfolding of the words of the text ▪ Hypocrite That which we Are to Consider in the second place, is the reprehension of an Hypocrite,
therefore, although our sauiour doth reproue many others synnes, yet none so sharply as Ipocrisy, in one chapter he pronounces woe against the scribes and pharise• eight times, for their Ipocrisy.
Therefore, although our Saviour does reprove many Others Sins, yet none so sharply as Hypocrisy, in one chapter he pronounces woe against the Scribes and pharise• eight times, for their Hypocrisy.
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Therfore, our sauiour Christ seing men make a counterfet shew of holines, when it was not in them, sayth, hypocrite, some men will play the hypocrites, that cannot abyde to be called so,
Therefore, our Saviour christ sing men make a counterfeit show of holiness, when it was not in them, say, hypocrite, Some men will play the Hypocrites, that cannot abide to be called so,
First pull out &c. Our sauiour Christ neuer calles any hypocrite, but he shewes cause why, which controulles them that will call a man hypo•rite, and cannot proue it;
First pull out etc. Our Saviour christ never calls any hypocrite, but he shows cause why, which controulles them that will call a man hypo•rite, and cannot prove it;
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if ye will call a man whoremaister, shew what woman he hath defiled, if ye will call him theefe, shew what persō he hath robbed ▪ so if ye will call a man hypocrite, ye must not only at least shew wherein he hath counterfeited and dissembled and shewed some point of hypocrisie,
if you will call a man whoremaster, show what woman he hath defiled, if you will call him thief, show what person he hath robbed ▪ so if you will call a man hypocrite, you must not only At least show wherein he hath counterfeited and dissembled and showed Some point of hypocrisy,
as Ananias did to the rules of holines, but wil worship Idols as Iehu did to the rules of Iustice but will deceiue vpō occasion as Iudas did, they are not worthie the name of christiās.
as Ananias did to the rules of holiness, but will worship Idols as Iehu did to the rules of justice but will deceive upon occasion as Iudas did, they Are not worthy the name of Christians.
he hath said in the 3 v. why seest thou a mote in thy brothers eye and perceiuest not a beame in thy owne eye? & in the 4. verse how sayest thou to thy brother suffer me to cast out the mote that is in thine eye,
he hath said in the 3 v. why See thou a mote in thy Brother's eye and perceivest not a beam in thy own eye? & in the 4. verse how Sayest thou to thy brother suffer me to cast out the mote that is in thine eye,
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& behold a beam in thine owne eye? the first note therfore that this texte affordeth to discerne an hipocrite is, he seeth a fault in another & not in himself:
& behold a beam in thine own eye? the First note Therefore that this text affords to discern an hypocrite is, he sees a fault in Another & not in himself:
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the secōd is he will seke to reforme another, and not himselfe; the third is he standes vpon the reformation of little things and neglects great thinges.
the secōd is he will seek to reform Another, and not himself; the third is he Stands upon the Reformation of little things and neglects great things.
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For all sinne doth blind men, but especially the sinne of hypocrisy that drawes their eyes to their vertues (or rather shadow of vertues) that are in them and not to their vices.
For all sin does blind men, but especially the sin of hypocrisy that draws their eyes to their Virtues (or rather shadow of Virtues) that Are in them and not to their vices.
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& frō thence comes boasting of thēselues, as saint Luke reports of the pharesy that said he did fast twice in the weeke, paid tithes &c. and was not as other men:
& from thence comes boasting of themselves, as saint Lycia reports of the pharesy that said he did fast twice in the Week, paid Tithes etc. and was not as other men:
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Their is certain fish when ye goe about to take it, casteth out black matter or slime, to trouble and thicke the water, that ye should not see how to take him:
Their is certain Fish when you go about to take it, Cast out black matter or slime, to trouble and thick the water, that you should not see how to take him:
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so hypocrites when ye goe about to shew them their faultes, and bring them to repentance, they cast out some filthie matter and seeke to wind frō you, by denying, excusing or shifting;
so Hypocrites when you go about to show them their Faults, and bring them to Repentance, they cast out Some filthy matter and seek to wind from you, by denying, excusing or shifting;
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and he will counterfet not only the exercise, but the practises & duties of Christyanity and among other, this dutie of admonition although he hath Iayesteyes to behold his owne saultes,
and he will counterfeit not only the exercise, but the practises & duties of Christyanity and among other, this duty of admonition although he hath Iayesteyes to behold his own saults,
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In the three & twenty chapter, our sauiour saith, the pharises wil cōpas sea & lād, to make one proselit, that is to bring a man from gentility to Iudaisme:
In the three & twenty chapter, our Saviour Says, the Pharisees will compass sea & land, to make one proselit, that is to bring a man from gentility to Judaism:
but when they haue done, they make him two fold more the child of hel by nusling him in the opinion of Iustificatiō & other corrupt doctrines which are if not more daingerous herises yet harder to be remoued in the profession of religion,
but when they have done, they make him two fold more the child of hell by nusling him in the opinion of Justification & other corrupt doctrines which Are if not more dangerous herises yet harder to be removed in the profession of Religion,
then any they held before, when they were without religion, as our sauiour sayth; publicans and harlots shall enter into the kingdome of god before them.
then any they held before, when they were without Religion, as our Saviour say; Publicans and harlots shall enter into the Kingdom of god before them.
those that be the greatest censurers (except they hauean office therunto) cōmōly be not the best men, not as if we should thinke he that reproues another is an hypocrit,
those that be the greatest censurers (except they hauean office thereunto) commonly be not the best men, not as if we should think he that reproves Another is an hypocrite,
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for admonition in an hypocrite is the counterfet of the vertue, that is in a trew christiā his owne fault is the vice that he seekes to couer therwith al as with a fig leafe First pull out the beā out of thine owne eye & thē shalt thou se clearely to pull the more &c. now let vs obserue the third property of an hypocrite, which is to find fault with small things, and passe by great thinges;
for admonition in an hypocrite is the counterfeit of the virtue, that is in a true christian his own fault is the vice that he seeks to cover therewith all as with a fig leaf First pull out the bean out of thine own eye & them shalt thou see clearly to pull the more etc. now let us observe the third property of an hypocrite, which is to find fault with small things, and pass by great things;
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yet we must not thinke hypocrites will not find fault with great sinnes also: but let vs marke the opposition that is here made betwene his brother and himselfe;
yet we must not think Hypocrites will not find fault with great Sins also: but let us mark the opposition that is Here made between his brother and himself;
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so that it is not so much respect of offences, as respect of persons that leades him Our fauiour sayth of the scribes and pharises, they did strayne a gnat, and swallow a camell;
so that it is not so much respect of offences, as respect of Persons that leads him Our fauiour say of the Scribes and Pharisees, they did strain a gnat, and swallow a camel;
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they will censure those that steale for necessity and place them in the stockes, but those that steale for villany haue place in their howses, thorow respect of persons-Yea in those they like not, they will condemne those for faultes that are none;
they will censure those that steal for necessity and place them in the stocks, but those that steal for villainy have place in their houses, thorough respect of persons-Yea in those they like not, they will condemn those for Faults that Are none;
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they will reproue the vse of indifferent recreacions, and themselues follow sinfull pleasures: they will stand much vpon ceremonies, and let goe matters of substance:
they will reprove the use of indifferent recreations, and themselves follow sinful pleasures: they will stand much upon ceremonies, and let go matters of substance:
An hypocrite will giue a•mes but not according to his ability as our sauiour sayth, he that hath much let him giue plentifullye an hypocrite will kepe his promis,
an hypocrite will give a•mes but not according to his ability as our Saviour say, he that hath much let him give plentifully an hypocrite will keep his promise,
This direction of our sauiour Christ shewes that trew christians must doe cleane contrary to hypocrites, that is to say looke to great things, before small things;
This direction of our Saviour christ shows that true Christians must do clean contrary to Hypocrites, that is to say look to great things, before small things;
and that there be degrees of sinnes, apeares by the order of placing the commandements and by the degrees of punishments, that god appointed for sinnes in the• Iudicial law.
and that there be Degrees of Sins, appears by the order of placing the Commandments and by the Degrees of punishments, that god appointed for Sins in the• Judicial law.
The papistes because we refuse their distinction of mortall and veniall sinnes, say we make all sinnes alike, they say there are but seauen deadly sinnes viz pride couetousnes, lechery, gluttony, enuy, wrath, sloath, all the rest they call veniall sinnes.
The Papists Because we refuse their distinction of Mortal and venial Sins, say we make all Sins alike, they say there Are but seauen deadly Sins videlicet pride covetousness, lechery, gluttony, envy, wrath, sloth, all the rest they call venial Sins.
neither haue they it from any trew collection, for the scripture speakes more haynously of Idolatry, blasphemy, murder, sorcery &c. then of any of their 7. which yet they place among veniall sinnes & as they abuse the scripture,
neither have they it from any true collection, for the scripture speaks more haynously of Idolatry, blasphemy, murder, sorcery etc. then of any of their 7. which yet they place among venial Sins & as they abuse the scripture,
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as pride when it did shew it selfe in some extream vanity of speach, Iesture apparell &c. and couetousnes when it did shew it selfe in miserlynes and deceaueablenes &c. And wrath when it did breake out into rayling, barrating;
as pride when it did show it self in Some extreme vanity of speech, Gesture apparel etc. and covetousness when it did show it self in miserlynes and deceaueablenes etc. And wrath when it did break out into railing, barrating;
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sloath when it did shew it selfe, in inordinate walking &c. And peraduenture the church did not so commonly censure Idolatry, blasphemy, murder &c. both because such prodidigious offēces, were not so common as the other,
sloth when it did show it self, in inordinate walking etc. And Peradventure the Church did not so commonly censure Idolatry, blasphemy, murder etc. both Because such prodidigious offences, were not so Common as the other,
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and because they being cōmitted were punished with death by the ciuill maiestrate, yet it follows not, that the church did not censure these and other offences out of their nūber of 7. deadly sinnes,
and Because they being committed were punished with death by the civil magistrate, yet it follows not, that the Church did not censure these and other offences out of their number of 7. deadly Sins,
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because they are discharged in the death of Christ: but to the reprobate, vnfaythfull and impenitēt, all their sins euen the least is mortall, and they must die themselues.
Because they Are discharged in the death of christ: but to the Reprobate, unfaithful and impenitent, all their Sins even the least is Mortal, and they must die themselves.
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And as there be degrees of sinnes, so we gather from these wordes of our sauiour Christ, that hypocrites are to be reckoned among the greatest sinners:
And as there be Degrees of Sins, so we gather from these words of our Saviour christ, that Hypocrites Are to be reckoned among the greatest Sinners:
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the apostle sayth to such, clense your handes ye dnaers, purge your hearts ye wauering minded ▪ In the primatiue Church they appointed penance to sinners;
the apostle say to such, cleanse your hands you dnaers, purge your hearts the wavering minded ▪ In the primitive Church they appointed penance to Sinners;
so our sauiour Christ in this place perswades such an hypocrite, as he hath spoken of, to repent when he sayth plucke first the beame out of thine owne eye;
so our Saviour christ in this place persuades such an hypocrite, as he hath spoken of, to Repent when he say pluck First the beam out of thine own eye;
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and if he refuse such ordinary meanes of proceeding, as our sauiour hath sett downe in the eighteenth chapter, the church must excomunicate him for hipocrites are but as the parings of the nailes,
and if he refuse such ordinary means of proceeding, as our Saviour hath Set down in the eighteenth chapter, the Church must excommunicate him for Hypocrites Are but as the parings of the nails,
the Manichees condemned christianity, because there were euill christians, but Augustine answeres them thus, your malicious eye (saith he) lookes onely to our chaffe, you should also behould our wheat:
the manichees condemned christianity, Because there were evil Christians, but Augustine answers them thus, your malicious eye (Says he) looks only to our chaff, you should also behold our wheat:
neither must we condemne the ministers and gouernours of the church, because they doe not by and by censure such it may be they know them not as we doe,
neither must we condemn the Ministers and Governors of the Church, Because they do not by and by censure such it may be they know them not as we do,
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But to conclude, hipocrisy can serue our turne but among mē, it shall helpe nothing but hurt much when we come before god, who shall iudge things that are hid in darknes, & make the secrets & intents of the harte manifest.
But to conclude, hypocrisy can serve our turn but among men, it shall help nothing but hurt much when we come before god, who shall judge things that Are hid in darkness, & make the secrets & intents of the heart manifest.
It is said in the 22. verse going before, that our Sauiour Christ cast out adiuel out of one that was possessed, insomuch that the people were amased & said, is not this the sonn of Dauid, or messias? but whē the Pharises hard that, they enuying & hating him said, this man casteth diuels no otherwise out,
It is said in the 22. verse going before, that our Saviour christ cast out adiuel out of one that was possessed, insomuch that the people were amazed & said, is not this the son of David, or messias? but when the Pharisees hard that, they envying & hating him said, this man Cast Devils not otherwise out,
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according to the prouerbe euill wil neuer speakes well, as if yebelieue malicyus mē they wil perswade you, the seruants of God be the worst men in the country,
according to the proverb evil will never speaks well, as if yebelieue malicyus men they will persuade you, the Servants of God be the worst men in the country,
but our sauiour Christ hath confuted their error, and conuinced them of slaunder, by diuers reasons and demonstrations in the former verses, his first reason is in the 25 verse;
but our Saviour christ hath confuted their error, and convinced them of slander, by diverse Reasons and demonstrations in the former Verses, his First reason is in the 25 verse;
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as if he should say, ye charge me to cast out diuells by Belsebub, will ye know what ye haue done in saying so? ye haue sinned ye haue greatly sinned, ye haue blasphemed and that in the highest degree, ye haue not onely blasphemed me,
as if he should say, you charge me to cast out Devils by Beelzebub, will you know what you have done in saying so? you have sinned you have greatly sinned, you have blasphemed and that in the highest degree, you have not only blasphemed me,
not onely originall sinne but actual sinn, not onely in thought but in word & deede, not only sins of omissiō but of transgression, not only secret sins but opē sines shalbe forgiuen to mē;
not only original sin but actual sin, not only in Thought but in word & deed, not only Sins of omission but of Transgression, not only secret Sins but open sines shall forgiven to men;
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if any know not what blasphemy is, it is a great transgression of the law viz. it is a cursed and cōtumelious speaking against God, either against his nature or against his properties;
if any know not what blasphemy is, it is a great Transgression of the law viz. it is a cursed and contumelious speaking against God, either against his nature or against his properties;
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and that is not onely blasphemy to spea• directly against the diuinity, but to speak opprobrously against the humanity of Christ, which was and is ioyned to the diuinity;
and that is not only blasphemy to spea• directly against the divinity, but to speak opprobrously against the humanity of christ, which was and is joined to the divinity;
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as the Pharises blasphemed when they said Christ was a sinner, and in this was chiefly Pauls blasphemie before his conuersion, in speaking against the Messias,
as the Pharisees blasphemed when they said christ was a sinner, and in this was chiefly Paul's blasphemy before his conversion, in speaking against the Messias,
and gods pardon hath but one this pardō is sealed not with red wax but with the red bloud of Christ, who by his death hath satisfied the iustice of God for all other sinnes,
and God's pardon hath but one this pardon is sealed not with read wax but with the read blood of christ, who by his death hath satisfied the Justice of God for all other Sins,
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as in the 36 verse of this chapter it is said ▪ of euerie idle word that a mā speaks he shall giue accoūt at the day of iudgment, that is to say except his accoūt be made in Christ if he giues account for any thing he shall giue account for euerie thing,
as in the 36 verse of this chapter it is said ▪ of every idle word that a man speaks he shall give account At the day of judgement, that is to say except his account be made in christ if he gives account for any thing he shall give account for every thing,
But we must marke to what men all sinnes and blasphemies shalbe forgiuen, namely those that repent, which is the condition of pardon set downe in the word of God,
But we must mark to what men all Sins and Blasphemies shall forgiven, namely those that Repent, which is the condition of pardon Set down in the word of God,
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but the Lord saith by the prophet at what tim• soeuer a sinner doth repent him of his sinne from the bottome of his harte, I will put all his wickednes out of my remembrance:
but the Lord Says by the Prophet At what tim• soever a sinner does Repent him of his sin from the bottom of his heart, I will put all his wickedness out of my remembrance:
Noah was dronken, Dauid committed adultery, Solomon committed idolatrie, Peter committed periurie, Paul committed blasphemy, yet they repenting were forgiuen;
Noah was drunken, David committed adultery, Solomon committed idolatry, Peter committed perjury, Paul committed blasphemy, yet they repenting were forgiven;
which I speake not, as if a man that hath twice offēded in one thing, should dispaire of pardon: (although such a man had need haue double repentance) but to shew that men must not continew in sinne,
which I speak not, as if a man that hath twice offended in one thing, should despair of pardon: (although such a man had need have double Repentance) but to show that men must not continue in sin,
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but the blasphemy against the holie ghost shall not be forgiuen to men, because as th• Apostle saith to the Hebrews, it is impossible he should be renued by repentance,
but the blasphemy against the holy ghost shall not be forgiven to men, Because as th• Apostle Says to the Hebrews, it is impossible he should be renewed by Repentance,
if any man obiect that the blasphemy of the pharises which our sauiour Christ reprooues in the pharises here, was against the second person, in saying he cast out diuells by Belsebub, I answere it is true;
if any man Object that the blasphemy of the Pharisees which our Saviour christ reproves in the Pharisees Here, was against the second person, in saying he cast out Devils by Beelzebub, I answer it is true;
and sometime the grace of the holie ghost, as wee read in the sixt to the hebrews, where the Apostle speaking of this sinne saith, he that is once inlightned,
and sometime the grace of the holy ghost, as we read in the sixt to the hebrews, where the Apostle speaking of this sin Says, he that is once enlightened,
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the elect cannot commit this sinn, for the Apostle saith, the foūdation of God, meaning his electtion remains sure, the elect may cōmitt any other sinne,
the elect cannot commit this sin, for the Apostle Says, the Foundation of God, meaning his electtion remains sure, the elect may commit any other sin,
a naturall man we may say is he that hath onely the giftes of nature, as reason, vnderstanding, wit, memorie &c. And noe inlightning by religion and grace of the spirit;
a natural man we may say is he that hath only the Gifts of nature, as reason, understanding, wit, memory etc. And no enlightening by Religion and grace of the Spirit;
because other do so, because the time & place where they liue require they should doe so, who haue no more in them then natural mē, cannot commit this sinne against the holie ghost,
Because other do so, Because the time & place where they live require they should do so, who have no more in them then natural men, cannot commit this sin against the holy ghost,
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the other sorte of men are spirituall men that are in the church, & they are of two sorte one sorte that may commit this sinne and the other that cannot.
the other sort of men Are spiritual men that Are in the Church, & they Are of two sort one sort that may commit this sin and the other that cannot.
Those that can commit this sinn are hipocrites in the church that haue beene instructed in the catechisme, the pointes whereof the Apostle setteth downe to be repentance frō dead workes, faith towards god, the doctrine of the sacraments,
Those that can commit this sin Are Hypocrites in the Church that have been instructed in the Catechism, the points whereof the Apostle sets down to be Repentance from dead works, faith towards god, the Doctrine of the Sacraments,
The Apostle Peter speaking of those that commit this sin, seemes to expound this point, saying, those that haue escaped the filthines of the world tho rough the knowledge of the trueth,
The Apostle Peter speaking of those that commit this since, seems to expound this point, saying, those that have escaped the filthiness of the world though rough the knowledge of the truth,
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especyally the gift of knowledge, he that cōmits this sin must haue knowledge, & not a historical knowledge or knowledge that he may haue by report, which is vncertaine,
especially the gift of knowledge, he that commits this since must have knowledge, & not a historical knowledge or knowledge that he may have by report, which is uncertain,
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Now the other sorte of spirituall ▪ men are such as haue not onely attayned to those giftes of the holy ghost that we heard of before, that is a taste of religion,
Now the other sort of spiritual ▪ men Are such as have not only attained to those Gifts of the holy ghost that we herd of before, that is a taste of Religion,
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We heard, he that commits this sinn against the holie ghost, must sin against the light that the holy ghost hath wrought in his heart, that is against his iudgment and conscience;
We herd, he that commits this sin against the holy ghost, must sin against the Light that the holy ghost hath wrought in his heart, that is against his judgement and conscience;
yet by the way we must not thinke that euerie sin of knowledge is this sinne (though sinnes of knowledge be greater then sinns of ignorance) yet euerie witting sin, is not this sin,
yet by the Way we must not think that every since of knowledge is this sin (though Sins of knowledge be greater then Sins of ignorance) yet every witting since, is not this since,
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for there were sacrifices in the law appointed for willing sinnes, to shew that if they did repent they might belieue the pardon of them in Christ Iesus which was to come:
for there were Sacrifices in the law appointed for willing Sins, to show that if they did Repent they might believe the pardon of them in christ Iesus which was to come:
as appeares in the fiue & •wentie verse going before, where it is said, Christ did infer these words vpō the knowledge of their thoghts, their words were very wicked when they said he cast out diuels by Belsebub,
as appears in the fiue & •wentie verse going before, where it is said, christ did infer these words upon the knowledge of their thoughts, their words were very wicked when they said he cast out Devils by Beelzebub,
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the Apostle to the Hebrues saith, if we sin willingly after we haue receiued the knowledge of the truth, there remaines no more sacrifice for sinne, he doth not say if we blaspheme willingly.
the Apostle to the Hebrews Says, if we sin willingly After we have received the knowledge of the truth, there remains no more sacrifice for sin, he does not say if we Blaspheme willingly.
Did not the Pharises & the priests sin against the holy ghost at other times, hauing the sāe iudgmēt & the same affectiō in that they did, which they had in this blasphemy? as when they gaue Iudas mony to betray Christ,
Did not the Pharisees & the Priests since against the holy ghost At other times, having the sane judgement & the same affection in that they did, which they had in this blasphemy? as when they gave Iudas money to betray christ,
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whē they called so egerly vpō Pilate to crucify him, & whē they offered the soldiers larg sūms of money to say, his disciples stole him away, that the glory of his resurrection should not shine abroade.
when they called so eagerly upon Pilate to crucify him, & when they offered the Soldiers large sums of money to say, his Disciples stole him away, that the glory of his resurrection should not shine abroad.
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Let it be considered whether men may not commit this sinne in workes, when they sinne against the spirituall light of knowledge that is in them, of malice against God or his trueth and people,
Let it be considered whither men may not commit this sin in works, when they sin against the spiritual Light of knowledge that is in them, of malice against God or his truth and people,
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because Abels sincerity and goodnes did deface his hipocrisy and naughtines, was it not the sinne against the holy ghost? and yet Moses in Genises makes mention of no wordes of blasphemy:
Because Abel's sincerity and Goodness did deface his hypocrisy and naughtiness, was it not the sin against the holy ghost? and yet Moses in Genesis makes mention of no words of blasphemy:
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for no sine of ignorance (thogh it be blasphemy) is it, for Paul saith, he was a blasphemer and persecuter, yet he obtained mercy because he did it ignorantly:
for no sine of ignorance (though it be blasphemy) is it, for Paul Says, he was a blasphemer and Persecutor, yet he obtained mercy Because he did it ignorantly:
Peter sinned of knowledge when he denied his maister with an oath, yet he committed not this sin because he did it not of malice but loued his maister still:
Peter sinned of knowledge when he denied his master with an oath, yet he committed not this since Because he did it not of malice but loved his master still:
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therefore although some man should blaspheme in sicknes or in persecution (as it is said of Paul before his cōuersion he compelled some to blaspheme) yet it should not be this sin which is a wilfull & malicious sinning against the knowne truth:
Therefore although Some man should Blaspheme in sickness or in persecution (as it is said of Paul before his conversion he compelled Some to Blaspheme) yet it should not be this since which is a wilful & malicious sinning against the known truth:
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& by his parents calling him the carpenters sonne, cōmitted this horrible sin. I graunt this sin cannot easily be discerned, for though a man shall sinn greuously,
& by his Parents calling him the Carpenters son, committed this horrible since. I grant this since cannot Easily be discerned, for though a man shall sin grievously,
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When Simon Magus offered the Apostle money to giue him the gifts of the holy ghost to dispose at his pleasure, Peter doth not altogither deny him hope of pardon,
When Simon Magus offered the Apostle money to give him the Gifts of the holy ghost to dispose At his pleasure, Peter does not altogether deny him hope of pardon,
as appears by the exhortation that Iohn Baptist gaue to the Pharises that were hipocrites) yet a man may goe so far in hypocrisy, that he may be past recouery.
as appears by the exhortation that John Baptist gave to the Pharisees that were Hypocrites) yet a man may go so Far in hypocrisy, that he may be passed recovery.
in Matthew the twelfth, our Sauiour saith when the euill spirit is gone out of a man, that is in such sorte as he may be cast out of reprobates (when a man hath left some sinnes by knowledge and done some dueties by a taste of religion as before) he walks through dry places,
in Matthew the twelfth, our Saviour Says when the evil Spirit is gone out of a man, that is in such sort as he may be cast out of Reprobates (when a man hath left Some Sins by knowledge and done Some duties by a taste of Religion as before) he walks through dry places,
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some if they commit not this sinne care not if they commit a hundred, but a man may die with a prick in his finger but he must die with a prick in his heart;
Some if they commit not this sin care not if they commit a hundred, but a man may die with a prick in his finger but he must die with a prick in his heart;
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The first step to this sinne is negligence in hearing the word of God, and that it is so, appeares in the Hebrues where thapostle saith, you that for your time ought to haue beene teachers haue neede to learn the first principles of the word of God.
The First step to this sin is negligence in hearing the word of God, and that it is so, appears in the Hebrews where apostle Says, you that for your time ought to have been Teachers have need to Learn the First principles of the word of God.
The second step to it, is the contēpt of the word, for he that is negliligent in reading, hearing, praying & other exercises of religion, at lēgth they grow loathsome to him & so h• comes to contemne them;
The second step to it, is the contempt of the word, for he that is negliligent in reading, hearing, praying & other exercises of Religion, At length they grow loathsome to him & so h• comes to contemn them;
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as Christ saith manie shall striue to enter into life and shall not be able ▪ they taste of the power of the world to come •o leaue some sinne• and do some •uties ▪ as Herod reformany things ▪ but because the way is narrow and teaches men to deny thē s•lues and to serue ▪ God in truth ▪ in one thing aswel as in another (which such an hypocrite hath no will nor power to doe) he com• at last to dispite that good thing which he cannot attaine,
as christ Says many shall strive to enter into life and shall not be able ▪ they taste of the power of the world to come •o leave Some sinne• and do Some •uties ▪ as Herod reformany things ▪ but Because the Way is narrow and Teaches men to deny them s•lues and to serve ▪ God in truth ▪ in one thing aswell as in Another (which such an hypocrite hath no will nor power to do) he com• At last to despite that good thing which he cannot attain,
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The particul•r occasion of this sinn is when he is reproued of other sins ▪ as we may see in the scripture, that this sin doth commonly fall out in controuersies,
The particul•r occasion of this sin is when he is reproved of other Sins ▪ as we may see in the scripture, that this since does commonly fallen out in controversies,
like, an hipocrite pretending the poore ▪ when he intended his owne commoditie, because our sauiour Christ reproued him he was malecontent & ▪ went out and consulted with the high priests & elders to betray him.
like, an hypocrite pretending the poor ▪ when he intended his own commodity, Because our Saviour christ reproved him he was malcontent & ▪ went out and consulted with the high Priests & Elders to betray him.
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And men are alwaies in most danger of this sin in a controuersy, therefore take heed of hipocrisie, take heede of committing & dwelling in any sin that is worthy of sharpe reproofe take he•d of ca•eling against the trueth, take heede of sti••ing affections against them that reproue yea take heed that •elsebub be not toe often in your mouths &c,
And men Are always in most danger of this since in a controversy, Therefore take heed of hypocrisy, take heed of committing & Dwelling in any since that is worthy of sharp reproof take he•d of ca•eling against the truth, take heed of sti••ing affections against them that reprove yea take heed that •elsebub be not toe often in your mouths etc.,
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Hauing seene the steps and occasions to this sin, let vs se the companions of it, that is the things that doe alwaies accompany it, and they are specially three,
Having seen the steps and occasions to this since, let us see the Sodales of it, that is the things that do always accompany it, and they Are specially three,
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and why canne he not repent that hath ▪ committed this sin? because he is fallen from grace, no man can repent by his owne power, it is the gift of the spirit of God;
and why can he not Repent that hath ▪ committed this since? Because he is fallen from grace, no man can Repent by his own power, it is the gift of the Spirit of God;
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now he that hath committed this sinne hath lesse power to repent then he that is a meere naturall man ▪ because the diuill hath taken a stronger possession of him then of other men,
now he that hath committed this sin hath less power to Repent then he that is a mere natural man ▪ Because the Devil hath taken a Stronger possession of him then of other men,
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but very hardly, but mark, in saying it may be forgiuen ▪ they speake blasphemy affirming a flat contrariety to our sauiour Christ, and giuing him the ly:
but very hardly, but mark, in saying it may be forgiven ▪ they speak blasphemy affirming a flat contrariety to our Saviour christ, and giving him the lie:
or without paying a great deale of money, but wee must rest in these words of our sauiour Christ, he that sins against the holy ghost shall neuer be forgiuen:
or without paying a great deal of money, but we must rest in these words of our Saviour christ, he that Sins against the holy ghost shall never be forgiven:
and finall impenitencie, and they say only the last of these is vnpardonable, but if ye marke the former d•scription of this sin ye, shall finde that none of all these 6. is the sin against the holy ghost:
and final impenitency, and they say only the last of these is unpardonable, but if you mark the former d•scription of this since you, shall find that none of all these 6. is the since against the holy ghost:
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desperation, presumption, obstinacy, & enuy may be in those that neuer knew the truth, denying the truth of infirmity hath beene pardoned, finall impenitencie is no sin at all,
desperation, presumption, obstinacy, & envy may be in those that never knew the truth, denying the truth of infirmity hath been pardoned, final impenitency is no since At all,
but rather a feareful effect of other sins, but they meane by finall impenitency dying in contempt of the sacrament of penance ▪ and refusing the priests absolution:
but rather a fearful Effect of other Sins, but they mean by final impenitency dying in contempt of the sacrament of penance ▪ and refusing the Priests absolution:
and those that repēt in that sorte and no otherwise, shall neuer be forgiuen indeede, & therefore those that refuse such penance and absolution are like first to obtaine pardon.
and those that Repent in that sort and no otherwise, shall never be forgiven indeed, & Therefore those that refuse such penance and absolution Are like First to obtain pardon.
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as Marke plainely shewes when he saith ▪ this Christ spake because the Pharises said he had an vncleane spirit, where our sauiour Christ saith it shall not be forgiuen,
as Mark plainly shows when he Says ▪ this christ spoke Because the Pharisees said he had an unclean Spirit, where our Saviour christ Says it shall not be forgiven,
neither in this world nor in the world to come, the Papists would proue from thence that some sins may be forgiuen in the world to come, that they might vphold their fayned purgatory:
neither in this world nor in the world to come, the Papists would prove from thence that Some Sins may be forgiven in the world to come, that they might uphold their feigned purgatory:
Saint Mark expoūds these words and saith, this sinne against the holy Ghost shal neuer be forgiuen, al sins that shalbe forgiuen are forgiuen in this life either in youth, in age,
Saint Mark expounds these words and Says, this sin against the holy Ghost shall never be forgiven, all Sins that shall forgiven Are forgiven in this life either in youth, in age,
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after death euerie one shall receiue according to that he hath done in this body, a• Paul saith, •he meaning therefore of these wordes of our sauiour Christ is, he shall haue no comfort of the forgiuenesse of his sinnes in this world;
After death every one shall receive according to that he hath done in this body, a• Paul Says, •he meaning Therefore of these words of our Saviour christ is, he shall have no Comfort of the forgiveness of his Sins in this world;
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Last of all we come to the effect• of this sinne, the first is apostacy as it is said in the Hebrues they fall away, not stumble but fall flat downe, not into some particuler sinne as Dauid, but generally from goodnes, not tha• they will alwaies forsake the place where religiō is,
Last of all we come to the effect• of this sin, the First is apostasy as it is said in the Hebrews they fallen away, not Stumble but fallen flat down, not into Some particular sin as David, but generally from Goodness, not tha• they will always forsake the place where Religion is,
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Iulian when he had committed this sin scoffed a• Christ himselfe, when he spoyled the churches he said of the vessells, be these fitt for a carpenters sonne The second effect of this sinne as is said in the Hebrues, is a fearefull looking for of vengence,
Iulian when he had committed this since scoffed a• christ himself, when he spoiled the Churches he said of the vessels, be these fit for a Carpenters son The second Effect of this sin as is said in the Hebrews, is a fearful looking for of vengeance,
as our Sauiour said they are culpable of eternall damnation, so they looke for it with trembling as the diuells doe, the bookes of election and reprobation are not in our hands,
as our Saviour said they Are culpable of Eternal damnation, so they look for it with trembling as the Devils do, the books of election and reprobation Are not in our hands,
for the satisfiing of such tender consciences, and answering of doubtfull motions, let vs remember as hath beene said before, those that commit this sin must sinn of knowledge therfore if a man can say he hath sinned of ignorance it is not it,
for the satisfying of such tender Consciences, and answering of doubtful motions, let us Remember as hath been said before, those that commit this since must sin of knowledge Therefore if a man can say he hath sinned of ignorance it is not it,
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also we heard before he that committeth this sinne must sinn of malice, therefore if he can say he sined of infirmitie & not with a malicious mind it is not it,
also we herd before he that Committeth this sin must sin of malice, Therefore if he can say he sinned of infirmity & not with a malicious mind it is not it,
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likewise we haue seen those that cōmit this sin cānot repent, therefore if a man can say in trueth he is sory that he hath offended God, it is not it:
likewise we have seen those that commit this since cannot Repent, Therefore if a man can say in truth he is sorry that he hath offended God, it is not it:
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